Apostolic Constitutions

^A of our Christ, and of the Holy Spirit, in which he did not immediately invade so as to be detected at the start. But the Church is called *ampelon eklektos*, the choice vine of God, according to Isaiah in the version of Symmachus.

Inequity has its supporters, if it has not corrupted them by means of certain pretexts; for it uses that very artifice which impostors are wont to employ, that they may acquire a safeguard for themselves from falsehood, since they cannot do so from the truth. Wherefore no one fails to see how impudently Sandius, Whiston, and other new Arians appeal to the Apostolic Constitutions, to those passages, that is, which are interpolated, so that they may assert their own impiety. For while they appeal to the worst corruptor, they do not truly follow the doctrine of the Church, but Paul of Samosata as their leader, a man whose authority not even the ancient Arians themselves boasted of.

III. P. Samosatenus is refuted by those very passages which he left untouched. Whatever, moreover, in the Constitutions escaped violent hands is absolutely contrary to those things which the interpolator inserted. At the very beginning of the ^B Constitutions, the divinity of Christ and also of the Holy Spirit is preached; and because this beginning suits no one better than Hippolytus, we shall ascribe it to him: “The Catholic Church is the planting of God, and His choice vine; they who have believed in His unerring piety, they who harvest His eternal kingdom through faith, who have received His power and communion of the Holy Spirit, armed through Jesus, and having embraced His fear, participants of the precious and innocent blood of Christ, who have received the boldness to call the Almighty God Father, co-heirs and fellow-participants of His beloved Son (57); hear the sacred doctrine, you who lay hold of His promise by His utterances. Keep watch; the sons of God are to do all things in obedience to God. And become acceptable in all things to Christ our God.” The Catholic Church is the planting of God, and His choice vine; they who have believed in the most certain religion of God, who have obtained His everlasting kingdom through faith, who have received His virtue and communion of the Holy Spirit, armed through Jesus, and who have embraced His fear with their whole breast; participants in the sprinkling of the precious and innocent blood of Christ, who have received the boldness to call the Almighty God Father, co-heirs and fellow-participants of His beloved Son; hear, you who keep His promise according to the commandment of the Savior, the sacred doctrine, consonant with His glorious utterances. Attend, sons of God, that you may do all things in obedience to God; and in all things be acceptable to Christ our God. We have here a sincere confession of God the Father almighty, ^C of Christ our God, and of the Holy Spirit, in which he did not immediately invade so as to be detected at the start.

IV. The version of Symmachus used by Hippolytus at the beginning of the Constitutions. *Aponestizesthai*, which is understood in the sense of [fasting]. For the other interpreters, as much the Septuagint as Aquila and Theodotion, expressed the Hebrew only with Greek letters, *Zorphx*. Symmachus alone interpreted it as "choice," says Jerome (58). But since no one before Hippolytus made mention of Symmachus, and no writer who survives used his interpretation, nor could he have before Hippolytus, since Symmachus flourished in his age; to other demonstrations there is added this one, that we vindicate the Apostolic Constitutions for Hippolytus. Furthermore, for the whole century, with Origen as the only one excepted, we know of no one who produced the version of Symmachus; which observation is of no slight importance for investigating the time in which the Constitutions were edited. Hippolytus, however, produces the interpretation of Symmachus more than once in the few things that remain (59). *Solvere jejunium* (to break the fast) is also Hippolytus', just as it is read in the seat of Hippolytus himself: "But it is necessary to break the fast where the Lord's Day falls." The same word with the same meaning occurs frequently in the Constitutions (60), although Hervetus translated it in the opposite sense as "to fast," just as did the distinguished author who illustrated the Cluniac hospital register (61). Joseph Scaliger, however, said it should be understood differently in the Constitutions, and in Hippolytus' seat he translated it quite wrongly as "to fast," as others have followed him (62). Before Hippolytus, no one used this word, and therefore it is ignored by lexicographers; after Hippolytus, Dionysius Alexandrinus used it, but in such a way that he signifies he received it almost entirely from Hippolytus; he reports the custom ^D of the Roman Church in breaking the fast (63), which also recurs in the Constitutions, so that he confirms they were composed at Rome.

V. Hippolytus' doctrine and genius still shine forth in the Constitutions. Not only in words, but one may observe other things of Hippolytus in the Constitutions, such as when he calls Jesus Christ *archierea ton logikon tagmaton* (High Priest of the rational orders), which sentiment, repeated by Hippolytus against the heresy of Bero, is by no means approved by Petavius (64); whether rightly or wrongly, let others judge.

Moreover, the liturgy which the Constitutions exhibit is Roman, and is still preserved in its most important part on the vigil of Easter. For Justin Martyr also designates the same liturgy, and writing from Rome, indicates no other. Although scholars agree that the liturgy of Justin and the Constitutions is one and the same, they nonetheless deny that it was Roman, and trace it back to the East. That is unnecessary, since it was in use rather in the West, and thus the Greeks generally omitted it from their own codices. ^A There is also the testimony of St. Proclus of Constantinople, an eminent man, who mentions that liturgy as the first of all: "The blessed Clement, the disciple and successor of the chief of the apostles, dictated by the holy apostles themselves, edited it (65)." When those who are too ready to swear away the truth are hard-pressed by this testimony, they deny it to be St. Proclus's; and those who are thus unwilling to use reason must be dismissed. But since we have noticed that Hippolytus was given to paronomasia or paranomasia, such a bent reveals itself also in the Constitutions, where the author calls the sacrificers of the pagans not priests (ἱερέας), but profane and unclean priests (ἱερέας) (66), just as he said of the Sibyl, Ἄβυλλαν, as if αβούλην, thoughtless and mad. But the doctrine of Hippolytus, too, was the same in the Constitutions and his other works, namely, Catholic: Epiphanius, certainly, speaking of the codex of the Constitutions, into which he had not encountered anything so corrupted, delivered this judgment: "For every canonical order is contained therein, and nothing whatsoever of ecclesiastical administration, and canon, and faith." Indeed, every canonical order is contained in it, and nothing alien or adulterated, ^B neither in confession, nor in ecclesiastical administration, nor in canon, nor in faith. Nay, he even went further and called the same Constitutions θεῖον λόγον, a divine sermon (67). What if St. Epiphanius (68) had seen the uncorrupted and sincere collection of Hippolytus? For he perpetually calls the Constitution and the Constitutions of the Apostles διάταξιν or διατάξεις, because already in their own name the apostles had been introduced in them, as legislators and teachers bringing forth doctrine and precepts. Hippolytus, however, had set forth only παράδοσιν ἀποστολικήν, the apostolic tradition, which did not need that fiction of the apostles speaking. Hence, the Constitutions were first suspected, then even listed among the apocrypha, as having been corrupted by heretics.

VI. Regarding the Apostolic Canons; whether by Hippolytus

^C Since the final book of the Constitutions, which is the eighth, is designated in the codices as the Apostolic Canons, something must be submitted about them. For my part, as even stricter critics admit, this very ancient collection dates from before the times of the Council of Nicaea, as nothing appears in it that does not suit the age of Hippolytus; indeed, the canon concerning Easter, that it should not be celebrated πρὸ τῆς ἐαρινῆς ἰσημερίας μετὰ Ἰουδαίων, before the vernal equinox with the Jews, reveals his own spirit; which, truly, is owed to the synods gathered on this matter by Pope Victor, from which Hippolytus had the argument for publishing his book *On Easter*, and subsequently the Paschal Canon. It has been proven that very many of these canons were received by the Roman Church, which would have been done in no way if the Roman Church had kept other canons different from these. But from where would the Roman Church have received the canons, if not from itself? And that is so true that the name of Pope Zephyrinus is placed before these same canons, which were approved by the R. C. (69). But that the name of Zephyrinus was rashly assumed, when Hippolytus actually lived under him and wrote, no one would persuade himself, even though the epistle composed in his name is spurious. Nor could Hippolytus, indeed, have penetrated into the archives without the knowledge or against the will of the Pope, and have been the first to bring forth hidden canons to light; as if, if the authority of Zephyrinus had intervened, one might suppose either that he had commended Hippolytus somewhere in his collection, or at least had designated the time of his work. In the East, indeed, the opinion has prevailed that the apostolic canons were collected by Hippolytus, whence they also cite the apostolic canons through Hippolytus, as John of Dara, who lived in the eighth and ninth centuries, shows that no one in his age doubted that Hippolytus was the editor of these same canons.

^D That is indeed what the apostolic canons, which are through Hippolytus, ordain (70). The discussion was concerning the first canon of the apostles: "Let a bishop be ordained by two or three bishops." Finally, Hippolytus himself confirms this sentiment in another work which he worked out in later years: "Paul, writing to Timothy, calls the Church the House of God: 'But if I tarry, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God.' The goods of this house are the gifts of the Spirit, and those things concerning the Trinity, and the remaining dogmas, as well as the institutions and canons delivered by the apostles. And in this, virtue, called righteousness, is accomplished in a wondrous way." He calls House of God...

^A writing to Timothy: "if I delay, that you may know how one ought to behave in the house of God, which is the Church of the living God" (71). The goods of this house are the charismata of the Spirit, and the Trinity, and other dogmas, and traditions, and the Apostolic Constitutions, and canons. In these, moreover, virtue—which is called righteousness—is accomplished in a wondrous way (72). He challenges in a certain manner the very work with which we are occupied, and reviews one by one not only the charismata and the traditions of the apostles, but also the Canons, and so it appears more clearly that these were likewise in the collection of Hippolytus. Therefore, we are uncertain about the number of canons that Hippolytus reviewed, but not about the collection. But just as the testimony above fits Hippolytus, who expressed the very title of his work and its contents, so no one thereafter could have spoken in that manner. For a little later, as the same century was turning, when the work of Hippolytus had been corrupted and interpolated in the East, and thus, as it now exists, was referred among the apocrypha: who then would have subsequently placed it in the chief praise of the Church, that it should be administered by dubious apocryphal Constitutions? Indeed, it pertains to the praise of Hippolytus that, since other very ancient collections were either fabricated or interpolated by heretics and distinguished by the great names of the Fathers, his own collection—however much it may have been interpolated—should excel the others by much. For just as the teaching of the Shepherd, the teaching of Ignatius, and the teaching of Polycarp were approved, so also others of this kind, concerning which St. Athanasius ^B rightly pronounced: "They are the invention of heretics, who write these things when they wish; but they bestow them upon others and add times to them, so that, by presenting them as ancient, they may have a pretext from this to deceive the innocent" (73).

CAPUT III. The cause that incited Hippolytus to this work. The Constitutions were opposed primarily to Tertullian and the Montanists.

I. Tertullian, fascinated by the delusions of the Montanists, began little by little to lean toward their sect, from which he was eventually carried away. When Hippolytus noticed this, he opposed them with two treatises on the same sect, of which he inscribed one *On the Charismata* and gave the other the title *Apostolic Tradition*. For it is established that the Montanists prevailed by boasting of false miracles, and that they had fabricated these not to draw pagans or Jews to the faith, but to pervert the orthodox. Hippolytus says, moreover, that charismata are given by God, ^C not for the benefit of those who perform them, but that they are granted for the assent of the infidels: so that those who were not persuaded by speech might be bent and moved to shame by the power of the signs. For signs are not issued for us believers, but for the unbelievers, both of the Jews and of the Greeks. For neither is casting out demons our profit, but [that] of those who are being cleansed through the operation of the Lord. For there is no man who has believed in God through Christ who has not received a spiritual charisma. For the very fact of having been freed from the impiety of polytheism and having believed in God the Father through Christ is a charisma of God: as it is also to have cast off the Jewish veil, and to have believed that by the good pleasure of God the Only-Begotten, who existed before the ages, was bornin the last times from a Virgin without the intercourse of a man; and that He lived as a man without sin, having fulfilled all the righteousness of the law; and that by the permission of God He endured the cross, despising shame, the God Word; and that He died and was buried and rose again on the third day, and after the resurrection remained with the apostles for forty days, and having fulfilled every ordinance, was taken up in their sight to the God and Father who had sent Him. Whoever has believed these things, not foolishly or without reason, but with judgment and certainty, has received a charisma from God. And likewise also he who has been delivered from every heresy. ^D For no one believing in God through Christ, who has not received a spiritual charisma. For indeed this itself—to have been freed from the impious worship of many gods and to have believed in God the Father through Christ—is a charisma of God: that he should have cast off the Jewish veil and believed that, by the good pleasure of God, the Only-Begotten, who existed before the ages, was born in the final time from a Virgin without the coition of a man; and that in life he walked as a man without sin, having fulfilled all the justice of the law; and that by the permission of God, the Word of God sustained the cross, having despised the shame; and that he died, and was buried, and rose again in three days, and after the resurrection remained with the apostles for forty days, and, with every constitution completed, was taken up in their sight to God and the Father who had sent him. He who has believed these things, not foolishly or without reason, but with judgment and certainty, [it] is a charisma.

^A For we say this, not casting aside the true prophecies; for we know that they are brought to pass in the holy ones by the inspiration of God, but we restrain the audacity of those who vaunt themselves. And this was as it were a proem to a greater work, which Hippolytus was the first to devise in order to keep the discipline of the Church safe and sound.

II. Tertullian, the champion of tradition, is refuted by Hippolytus with these same weapons. For if any commonwealth had its own laws by which it was sustained and remained in existence, it was surely the Christian one, which, having used the most sacred laws and institutions from the beginning, was propagated everywhere throughout the world. These laws and institutions which Clement had collected, Hippolytus edited, as they were still being religiously observed in the Church; nor would anyone among the heretics be so impudent as to deny the customs received in the Church. Ac Tertullian, indeed, however learned he was, he was so much the more obstinate, and easily despised every exhortation by which he might have been recalled to health, and all refutation of the insane heresy which, having denied the truth, he embraced. One argument remained, taken from tradition; that very one, to wit, with which he himself had most strongly fought for the Church. For true it is that E. Norisius observed above others: No one among the ancients inculcated tradition either as often or as validly as Tertullianus (75). Therefore, this weapon having been snatched, as it were, from his very hands, Hippolytus restrained and almost destroyed the raging followers of Montanus. But he who, with the laws of the Church traced back to the beginning, attacked one sect, labored with the same effort to finish off more that were to arise later. Certainly, the collection of canons of Hippolytus was so approved under the same title as that which was inscribed on his marble throne that Constantine the Great did not once commend it to the bishops (76) and it was reckoned by the Fathers among the chief ramparts of the Church against heretics; for laws were set for us, and foundations, and the structure of the faith, and traditions of the Apostles, and holy Scriptures, and successions of doctrine, and the truth of God has been secured on every side, and let no one be deceived by novel fables. For the foundations have been laid for us, and the structure of the faith, and the traditions of the Apostles, and the sacred letters, and the succession of heavenly doctrine has been propagated, and finally, the divine truth has been equipped and constituted on every side. Therefore, let no one allow himself to be led into error by empty fables (77). It is also pleasing for one of the more recent judges to offer an opinion on this work. They are cannons, and very ancient Constitutions, and many things most excellent and of great weight are contained therein (78).

III. Why the Constitutions of the Apostles begin with the condemnation of avarice. — Wherefore, let no one wonder further if the Apostolic Constitutions begin with the condemnation of avarice: ^B

Abstain, therefore, from all avarice (79)

But does someone curse you? You bless him (81)

Tell me, does a prophet dye his hair? Does a prophet paint his eyes with stibium? Do you strive to be adorned...?

^A ...prophetess of the Montanists, had no one more hostile than Hippolytus, who interpreted her to be the new Jezebel mentioned in the Apocalypse (85).

IV. Errors of the Montanists individually rejected by Hippolytus. — But neither was there any error peculiar to the Montanists which is not refuted in the *Constitutions*. They denied the power of the Church to remit more serious crimes; the *Constitutions* everywhere assert: "But to those who repent, pardon must be granted... Recognize therefore, O bishop, your dignity, because as you have been allotted the power of binding, so also of loosing." The author points with his finger to the Montanists where he says: "Receive therefore the penitent, not wavering at all, nor being hindered by those who say unmercifully that one must not receive such persons, nor even share speech with them" (86). These things against the Montanists were noted by Cotelerius as having been said, or against even older heretics, although Moshemius incorrectly shifted them to the Novatians (87). And lest any crime remain excepted, examples of David and Manasseh are brought forward, one of whom had been guilty of adultery and homicide, the other of idolatry; for these sins the Montanists excepted, whom the author of the *Constitutions* addresses when he says: "A greater sin is idolatry; for it is an impiety against God; yet even this is forgiven through sincere repentance" (88). They condemned second marriages, which are not disapproved in the *Constitutions* in such a way that the contrary error is manifestly argued: "He will render an account to God, not because he was joined in second marriage, but because he did not keep his own pledge" (89): the discourse was about widows who had professed chastity. But since Montanus had taught that marriages should be dissolved, that too is forbidden in the *Constitutions*: "Therefore, after marriage, it is not lawful to cast out a blameless woman."

The Montanists labored most of all that certain fasts should be kept according to ancient custom, and the *Constitutions* commemorate one Lent: "You ought to keep the fast of the Forty Days, holding the memory of the Lord's conversation and legislation." You must keep the fast of the Forty Days, containing a remembrance of the Lord's life and the law given (90). Finally, the Montanists said it was a sin for a Christian to flee from persecution; the *Constitutions*, on the contrary, among those things which bear the name of Hippolytus, not only defend those fleeing from persecution according to the precept of the Gospel, but also praise them and commend them to the brethren: "Receive those who are persecuted for the faith, and who flee from city to city, because they remember the words of the Lord (91). For knowing that the spirit indeed is willing, but the flesh is weak, they are delivered, so that they may keep un-denied within themselves the name of Christ, and fulfilling the Lord's command for the need" (92).

V. Tertullian's own errors refuted by Hippolytus. — In addition to this, Tertullian the Montanist drew certain corollaries from the institutions of the new sect, whence he also privately adopted other errors. Of which kind he is the one whom he teaches in the published book *De Fuga in Persecutione*, relying on the authority of his Paraclete, namely Montanus, that it is lawful to redeem martyrdom on no occasion. The author of the *Constitutions* brings forward this against that opinion: "But indeed if anyone is able, having given all his substance, to rescue them from prison, he shall be blessed and a friend of Christ. For if he who has given his possessions to the poor is perfect after the knowledge of divine matters, much more he who gives all for the martyrs" (93). Tertullian declared that a Christian cannot serve as a soldier with his faith intact (94), but Hippolytus on the contrary, among those things which have been preserved by the corrupter: "Let the one who approaches [the profession of soldier] be taught not to do wrong, not to slander, but to be content with the wages given to him; let him be received if he is persuaded, but if he speaks against it, let him be rejected." ^{B C D}

^A Tertullian eventually fell into such madness that, beguiled by a most trifling woman and having dismissed the messenger, he believed—not to mention the true faith, but even reason itself—the soul to be shown forth bodily, which seemed to be spirit, but not intangible and devoid of quality; nay, he even promised that it could be grasped. But this fable too is refuted in the Constitutions: "We confess our soul to be incorporeal and immortal, but not corruptible as bodies are, but rather immortal, as being rational and possessed of free will."

^B VI. Tertullian and the Montanists are passed over by name, yet they are refuted on all sides in the Constitutions. And it was necessary to discuss these things, so that it might no longer be hidden that both works of Hippolytus, the *On Charisms* and the *Apostolic Tradition*, were set against the Montanists, and especially against Tertullian as he leaned toward that sect: even though his name was wisely suppressed by Hippolytus, so that he might more easily be brought back from heresy. For Tertullian would not have spared his own reputation if anything had been written against him by name. Therefore, it would be in vain to look for mention of Tertullian or Montanus in the Constitutions; ^C especially since the corrupter has removed many things that could not be reconciled with the age of the apostles, and has still carelessly left behind many things that must be manifestly referred to later times. Yet all things that are brought forward generally in the Constitutions point for the most part to the Montanists and to Tertullian. For in the very last chapter, this is inculcated: "Let each one remain in the order given to him, and not transcend the limits of the rules." Then the author, narrowing his focus on the Montanists, inveighs against their license: "Justly anticipating the danger threatening those who do such things, and the negligence in the sacrifices and in the thanksgivings [Eucharist], in that they are impiously offered by those by whom they ought not to be, and by those who take the honor of the great high priest Jesus Christ our King ^D as a game to be mocked; for this reason, I say, it was necessary to admonish concerning this: for some have already turned back after their own vanity." These words of course, attributed in the codices to Hippolytus, strike at the Montanists, among whom even women were bishops and presbyters, and were promoted to the other ranks, so that no distinction of sex was observed. "Bishops among them, and presbyters women, and so forth, so that there is no difference." The final words, however, are spoken against Tertullian, who was deceived by the name of a false prophet; whom Hippolytus, in his Commentaries on Daniel, had likewise noted a little before: "For all we who believe in him today, speak the oracles of Christ, as if speaking through his own mouth the things commanded by him; for he reveals himself only to the saints and to those who fear him. For if anyone seems to conduct himself even in the Church, but has no fear of God, neither does this gathering with the saints profit him." For indeed, if these are the insults by which Jerome says Tertullian was moved to desert the Church, it is clear that the man shifted the cause of his own fall, which he could not otherwise have, onto the Roman clergy with the utmost injury. For it is worthy of note that, while he heaped the name of animals and many other insults upon Catholics, there was no one at that time who refuted Tertullian by name. For Caius, a presbyter of the Roman Church, wrote excellently against Proclus, a column of Montanus; Hippolytus, with equal standing in the Roman Church, wrote against the Montanists, both with such moderation that Tertullian himself did not attack either of them, but rather railed against Apollonius, an orthodox writer, yet not from the Roman clergy, as he lived in the East. But that Hippolytus wrote against the Montanists, and attacked them most fiercely above the rest, cannot be called into doubt, since an ancient author carefully investigated those writings: what views the most holy Hippolytus held regarding the heresy of the Montanists, and what St. Gregory of Nyssa held.

TESTIMONIES OF THE ANCIENTS CONCERNING THE APOSTOLIC CONSTITUTIONS

The final apostolic canon.

^A Let the following books be venerable and holy to you all, both clergy and laity: two Epistles of Clement, and the Constitutions addressed to you bishops by me, Clement, in eight books, which it is not proper to divulge to everyone because of the mystical things within them. ^B Among the spurious books, let there be included the writing of the Acts of Paul, and the book which is called the Shepherd, and the Revelation of Peter; and in addition to these, the Epistle attributed to Barnabas, and the so-called Doctrines of the Apostles.

Eusebius, Ecclesiastical History, Book III, Chapter 25.

St. Athanasius in his Festal Epistle, Tom. II, Paris Edition, pp. 39, 40.

In the Synopsis of Sacred Scripture.

St. Epiphanius, Heresy 45, Number 5.

Heresy 70, Number 10.

- ^Aclesiastical administration, to the canon, and to the faith. As for the dictum from which the aforementioned persons take their opinion concerning Easter, they interpret it ill and, through ignorance, take it in a different sense. For the apostles define in that same Constitution: "You are not to calculate or determine, but celebrate when your brethren who are from the circumcision are; celebrate together with them." They did not say, "When your brethren who are in circumcision are," but "who are from the circumcision," in order to show that those who passed over to the Church from the circumcision would be leaders and authors after that time, etc. Among the apostles, however, that dictum is set down for the sake of concord, as they testify with these words: "And although they may go astray, let it be no concern of yours." But from the very words that are brought forward there, an opposition and repugnance will appear. For they say that the vigil is to be kept in the middle of the Days of Unleavened Bread. Now, in the ecclesiastical calculation of times, this cannot always happen. Read what I shall note regarding the Constitutions of the Apostles, book 5, chapter 17 and chapter 19.

Numero 11. For the same apostles say: when they are feasting, you, fasting for them, must mourn, since on the day of the feast they crucified Christ; and when they are mourning, eating the unleavened bread with wild lettuces, you must feast. Read the Constitutions, book 5, chapter 15.

Ibidem. ^B Again, when we hear the same apostles in the Constitution saying: He who afflicts his soul on the Lord’s day is accursed before God. Read the Constitutions, book 5, chapter 20.

Numero 12. The Church observes keeping the feast of the Passover, that is to say, the week decreed even by the apostles themselves in the Constitution, from the Monday of the Sabbath, which is the purchase of the lamb. Const. Apost., book 5, ch. 13, 15, 18, 19.

Heresy 75, num. 6. If, however, it is necessary to speak from the Constitution of the apostles, how therein they defined fasting to be kept perpetually on the fourth day of the week and the Pro-Sabbath, except for Pentecost; and concerning the six days of the Passover, how they command that one should take absolutely nothing except bread and salt and water, and what day one should keep, and how one should break the fast at the dawning Lord’s Day; it is manifest. And a little later: ^D Furthermore, if the same apostles had not spoken in the Constitution on the same topic of the Fourths and Pro-Sabbaths, we could demonstrate it otherwise from all sides; although they write accurately concerning this matter. Read the Constitutions, book 5, ch. 15, 20; book 7, ch. 23; book 5, ch. 13, 15, 18, 19.

Heresy 80, num. 7. And indeed concerning the beard, the divine word and doctrine in the Constitutions of the apostles says that it is not to be corrupted, that is, that the hairs of the beard are not to be cut,

appearance of pride. ^A *Constit.*, lib. 1, cap. 3.

*Author of the Imperfect Work on Matthew, apud S. Chrysostomum. Ad Matth. vi, 5.* Otherwise, certainly, as the apostles interpret in the book of Canons, which is about bishops; the right is the Christian people, who are at the right hand of Christ; the left, however, is all the people who are on the left. This, therefore, he says: That an unbeliever, who is on the left, should not look upon a Christian, who is on the right, while he is performing alms. But if a Christian sees a Christian performing alms, it is not against Christ's precept, since both are on the right. *See Notes to Const. ap., lib. III, c. 14.*

*Ad Matth. xxv, 18.* He who has properly completed his ministry, it appears that he had been ordained by God; but he who has not properly completed his ministry has been ordained by men. In what way, moreover, certain priests are ordained by men is clearly stated in the eighth book of the Canons of the apostles. He, however, who has been ordained by men, as far as God is concerned, is not a deacon or a priest. *Constit.*, lib. VIII, cap. 2.

*Maximus, on the eighth epistle of Dionysius, post medium.* Furthermore, in the sacred writings, he calls the blessed apostle Paul the establisher, as the one who had ordained him to the pontificate of the Church of Athens, just as it is written in the sacred Constitutions of the apostles. *Lib. VII, cap. 46.* Read at cap. 2, *De Eccles. hierarch.*, and in the *Prologue*. ^B

*Timotheus the presbyter, in his treatise on those who approach the Church, in the Combefisius Auctarium Bibliothecae Patrum, tom. II, p. 453.* Hear the words of the apostles: See, etc. *Constit.*, lib. VI, cap. 16.

*Canon Trullanus secundus.* It has further pleased this holy synod, most beautifully and excellently, that there should remain, from this time forward, firm and stable for the healing of souls and the curing of passions, the eighty-five canons established by the holy and glorious apostles who preceded us. But since it is commanded in those canons that we should receive the Constitutions of the same holy apostles [handed down] through Clement, into which some things adulterated and alien to piety were inserted long ago ^C by heterodox persons to the destruction of the Church, which obscured for us the elegant and becoming appearance of divine dogmas; we have, with regard to these constitutions, for the sake of the edification and security of the most Christian flock, fitly decreed their rejection, in no way admitting the fruits of heretical falsehood, nor inserting them into the genuine and integral doctrine of the apostles, etc. ^D

*Nicephorus, Patriarch of Constantinople, at the end of his Chronology, where he speaks of the books of the Scriptures.* *From the version of Anastasius the Librarian.* And such things of the New (Testament) as are apocryphal, etc. *Doctrine of the apostles, 200 verses*, etc.

*Photius, Bibliotheca, cod. CXII, CXIII.* Two volumes of books by Clement of Rome were read; the title of one of which is, *Constitutions of the apostles by Clement*, in which are also contained the synodical canons

which are inscribed to the assembly of the apostles. And below: Now the *Constitutions* seem liable to reproach on three counts only: by reason of wicked fabrication, which it is not difficult to shake off; and because they bring forward certain charges against Deuteronomy, which also can be refuted most easily; and further, by reason of Arianism, which someone might perhaps be able to repel even by force. The book of the *Acts of Peter*, however, in its brilliance and dignity, and furthermore in the purity and intensity and the other excellence of its style, and in its polymathy, so far surpasses the *Constitutions* that between these books no comparison regarding speech ought to be instituted, etc. Nicetas Pectoratus, *Book against the Latins*, after the middle. In the sixth volume of the *Antiqua Lectio* of Henr. Canisius; and in the *Bibliotheca Patrum*, vol. IV, part 11, and also in Baronius, *Annales*, vol. II, in the Appendix.

^B The pillars of the apostles, in the fifth book of the *Ordinations*, which is inscribed concerning the martyrs, according to Clement, says: "The Lord commanded us to fast on the fourth and sixth days: the one, on account of tradition; the other, on account of the passion: but he did not command us to fast on the Sabbath itself, except for that one alone on which the Creator of all things was under the earth." Whence, near the end of the same book, he speaks again thus: "We say that every Sabbath and every Lord’s day is to be celebrated. For it is right to rejoice on these days, and not to mourn." In the seventh book of these *Constitutions*, near the twenty-fourth chapter, they say this: "For we celebrate the Sabbath and the Lord's day; because the former is a memorial of the divine operation, the latter of the resurrection. But only one Sabbath is to be kept in the whole year—the day of the Burial of the Lord—on which one ought to fast. For when Christ lay in the sepulcher, the disciples had a greater lamentation for him than joy from the memory of the divine operation," etc.

Much later: In the sixth book of the *Ordinations* of Clement, which were written by him, near the seventeenth chapter, the apostles say these things: "We say that a bishop, a presbyter, and a deacon are to be ordained who have one wife, although their wives may be living; and although they may be deceased, it is not permitted for them after the imposition of hands to be unmarried, nor, moreover, to go to nuptials; or if they have married, to embrace others, but to be content with those they have when they came to ordination."

Near the end: The rest of the pillars, in the seventh book of the *Institutions*, near the sixteenth chapter, spoke more clearly: "For we know," he says, "that those who, in the circle of Simon and Cleobius and Judas, wrote books in the name of Christ and his disciples, carry them around for your seduction and that of those who love Christ and us, his servants. And in ancient times some wrote apocryphal books of Moses, and Enoch, and Adam, Isaiah, and David, and Elias, and the three patriarchs—books which cause corruption and are enemies of the truth."

^C Humbertus, bishop of Silva Candida, in his response to the book of Nicetas, much after the beginning; ibidem. "Reproaching us, you say: 'Why do you fast on Sabbaths? One must fast constantly on the fourth and sixth days; one on account of tradition, the other on account of the passion of the Lord; but on the Sabbath, never, except for one.' And you strive to assert this from apocryphal books and canons, rejected by the equal judgment of the holy Fathers. For the book of Clement—that is, the *Itinerary of Peter the apostle*—and the canons of the apostles are numbered among the apocrypha, except for the fifty chapters which they decreed were to be joined to the orthodox rules. Whence we also, rejecting every apocryphon, disdain to hear their fabulous traditions, because they are not like the law of the Lord."

Georgius Cedrenus, in the *Compendium of Histories*; edition of Xylander page 175, line 52, etc. Royal edition vol. I, page 311, A, etc.

^D Concerning which, in the apostolic *Constitutions*, the great apostle Peter speaks thus: "Heresies, however, have had a new beginning from Simon the Magician; who also, after having acted many strange things in Syria..."

and having come to Rome, greatly vexed the Church through magic and diabolical operation and skill. For when I, Peter, met him in Caesarea Stratonis, he attempted..." ^A etc. Lib. VI, c. 7, 8, 9.

*Idem, Basle ed., p. 195, l. XLII, etc.; Reg. ed., vol. I, p. 237, D, etc.*

Regarding these matters, indeed, the divine word also says in the Apostolic Constitutions: "But now also," etc. Lib. VI, cap. 22, 20; lib. V, cap. 12.

*Idem, earlier ed., p. 238, etc., later ed., vol. I, p. 289, etc.*

And in the Apostolic Constitutions ^B the divine word speaks thus: "But the judge must not be a respecter of persons," etc. Lib. II, cap. 5, 37, 42, 9, 49.

*Joannes Zonaras, on the sixtieth canon of the apostles.*

Many books have been adulterated by impious men to the ruin of the simpler-minded, just as the Apostolic Constitutions written for bishops by Saint Clement, which for this reason were also synodically rejected.

*Read the same author on the last canon of the apostles, and on the sixtieth canon of Laodicea. James Ussher also cites these from his unpublished scholia on the festal epistle of St. Athanasius, in his dissertation on the writings of Ignatius, Polycarp, and Clement of Rome, cap. 1.*

But as for the "Doctrine of the Apostles," some say that it is the Constitutions written by Clement; which the sixth synod, so-called, does not permit to be read, as having been corrupted and falsified by heretics. ^C

*Alexius Aristinus, in the Synopsis of Canons; from the Trullan Council of Constantinople, no. 7, Bibliotheca juris canonici veteris, vol. II, p. 698.*

Whatever has been furtively inserted by heterodox persons into the Apostolic Constitutions edited by Clement must be rejected. Simeon Magister and Logotheta use the same words in his *Epitome of Canons*, ibid., p. 742.

*From the same writer's manuscript scholia on the last canon of the apostles, Ussher cites these things in his dissertation on St. Ignatius, etc., cap. 15.*

The second canon of the sixth synod held in Trullo ^D completely rejects these Constitutions, because some things were added to them by heterodox persons that are adulterated and alien to piety.

*Constantinus Harmenopulus, in the Epitome of Canons, sect. 2, tit. 4, vol. I of the Juris Græco-Romani, p. 28.*

In the book which is called the Constitutions of the Holy Apostles, these things are handed down: "A deaconess [shall do] nothing of those things which the presbyters..." lib. VIII, cap. 28.

*Theodorus Balsamon, on the last canon of the apostles.*

But you should know that, although it is written here that we should read the Constitutions of Clement but not publish them, nevertheless the second canon of the sixth syn

^Aod forbade their reading, since interpolation had occurred in them. For the holy and ecumenical sixth synod says that the eighty-five canons received and confirmed by the holy Fathers before us, and indeed handed down to us in the name of the holy and glorious apostles, should have authority, and so we also command; except for the epistles and Constitutions of Clement. For these accepted much that was spurious and dangerous at the hands of the impious.

Ibidem, letter B, chapter 11.

The eighty-fifth canon of the apostles adds these two epistles of Clement, and the Apostolic Constitutions elaborated by him; afterwards the second canon of the sixth synod abrogated them, as having accepted much from heretics that was spurious and interpolated.

And a little later:

Beyond the canonical books, the great Athanasius says, are the Wisdom of Solomon, etc., and the Teaching of the holy apostles; but the sixth synod rejected this, as has been declared.

Et infra, concerning the sixtieth canon of the apostles:

For not only do those who make the greatest account of falsehood attempt to strengthen their impious opinion with their own words, but they also insert their own stuff into the writings of the pious; just as was wrongly done in the aforementioned epistles of holy Clement, and in the Constitutions.

In letter X, chapter 5, where it concerns the second Trullan canon:

It commands that the eighty-five canons of the holy apostles have authority, I say, except for the Constitutions written by Clement—for they accepted much adulteration from men of depraved opinion, like tares, [and] it commands that they also have authority. See the note in *Const. ap.*, lib. 6, c. 8.

Nicephorus Callisti, *Ecclesiastical History*, lib. 3, cap. 18:

We believe that he ^D (Clement) is the author of both the Apostolic Constitutions and also of the sacred apostolic Canons. See lib. 2, c. 46.

Nicetas Serronius, or, as others say, Serranus or Serrensis, on the forty-second oration of St. Gregory of Nazianzus, num. 26, p. 1153, C, tom. 2. On these words of the Theologian, tom. 1, p. 685: *Such is the victim offered for us, which both is and is called the raiment of incorruption.*

That phrase, *the raiment of incorruption*, is taken from the Clementine Octateuch, where these words are: *That He may deem them worthy of the laver of regeneration, which is the raiment of incorruption.* In *Const.*, lib. 8, cap. 6, where see the note.

The Apostolic Constitutions are lauded, moreover, by Anastasius, whom some call the Sinaite, others the Nicene, in his volume of *Questions and Answers*; edition of Gretser, Resp. 1, 6, 12, 14, 15, 16, 20, 22, 35, 46, 52, 60, and 65. Nicolaus Methonensis, *On the Body and Blood of Christ*, in the *Bibliotheca Patrum*, and others. Finally, it is reported by many that the Ethiopians hold these Constitutions to be truly apostolic. Concerning this matter we have treated more than once in the notes.

CONSTITUTIONS OF THE HOLY APOSTLES BY CLEMENT, BISHOP AND CITIZEN OF ROME, OR CATHOLIC DOCTRINE

(Cotelerius, *Patres apostolici*, ed. Amstelod. 1724, vol. I.)

CHAPTERS OF THE FIRST BOOK

I. Concerning avarice. II. That one ought not to return insult, nor avenge himself on one who has done him an injury. III. Concerning adornment, and the sin that originates therefrom. IV. That one ought not to be busybodying about those who live wickedly, but to occupy himself with his own work. V. Which books of Scripture it is proper to read. VI. That it is proper to abstain from all books of the pagans.

VARIOUS NOTES

(3) *Diata-gai*. In the Mazarin manuscript, now Royal 2347: "Constitutions of the holy and all-praised apostles, which were addressed by Clement." Book one. In the Catholic doctrine [there is] also an exhortation concerning the laity, in eleven chapters, the preface being counted as the first chapter. We treated of these titles shortly before. As for the "Doctrine," "Sacred Doctrine," [and] "Catholic Doctrine" by which the Constitutions are called, you will find them even in the text itself, in the Preface, and in book II, cap. 12 (in the lemma), cap. 39, [and] book VI, cap. 14 and 18. Which name, just as it is of the New Testament, [is found in] Acts II, 42: "And they were persevering in the apostles' doctrine"; [and in] II Tim. III, 10: "But thou hast followed my doctrine."

VII. Of a wicked woman. VIII. Of the subjection of a woman who is diligent and chaste toward her husband. IX. That a woman ought not to bathe with men. X. Of a contentious and talkative woman.

BOOK I. OF LAITY.

The apostles and elders to all those from the nations who have believed in the Lord Jesus Christ; grace to you and peace from God the Almighty, through our Lord Jesus Christ, be multiplied in the knowledge of Him. ^B The Catholic Church is God’s plantation and His elect vineyard; such are they who have believed in His unerring godliness, who have acquired His eternal kingdom through faith, who have received His power and communion of the Holy Spirit, being armed through Jesus, and having embraced His fear in their whole heart, participants in the sprinkling of the precious and innocent blood of Christ, who have received boldness to call God the Almighty Father, fellow-heirs and joint-participants of His beloved Son; hear the sacred doctrine, you who cling to His promise by the commandment of the Savior, which is in harmony with His glorious utterances. ^C Be watchful, you children of God, to do everything in obedience to God; and be acceptable in all things to Christ our God; for if anyone pursues iniquity...

and does those things which are contrary to the will of God, such a person will be reckoned by God as a lawless Gentile. ^A

CHAPTER I. On Avarice.

Abstain, therefore, from all avarice and injustice; for it is written in the Law: "Thou shalt not covet thy neighbor's wife, nor his field, nor his manservant, nor his maidservant, nor his ox, nor his beast of burden, nor whatsoever things are thy neighbor's"; for all desire for these things is from the evil one. For he who covets the wife, or the manservant, or the maidservant of his neighbor, is already in his mind an adulterer and a thief. Unless he repents, he stands judged by our Lord Jesus Christ, through whom is glory to God forever. Amen. ^B For he says in the Gospel, recapitulating, confirming, and fulfilling the Decalogue of the Law: "For it is written in the Law: Thou shalt not commit adultery; but I say unto you"—that is, in the Law I spoke through Moses, but now I myself say unto you—"Everyone who looks upon the wife of his neighbor to lust after her, has already committed adultery with her in his heart"; such a one is judged an adulterer in intent, having lusted. But he who desires the ox or the ass, does he not consider stealing, and making them his own, and taking them away? Or again, he who desires a field, and persists in such a disposition, does he not act wickedly so that, by removing the landmarks, he may force the owner to sell it to him for nothing? For the prophet says somewhere: ^C "Woe unto them that join house to house, and lay field to field, that they may take away something from their neighbor"; therefore he says: "Shall you dwell alone upon the earth? For these things have been heard in the ears of the Lord of Sabaoth." And in another place: "Cursed is he who removes his neighbor's landmarks; and all the people shall say, So be it." Whence Moses also says: "Thou shalt not remove thy neighbor's landmarks, which thy fathers have set." For this reason, therefore, fears, deaths, judgments, and condemnations hang divinely over such men; but for those who are obedient to God, there is one law—the simple, true, and living law of God—which is implanted in them: "What you hate to happen to you from another, do not do to another." You do not wish another to wickedly aspire to your wife to commit fornication, nor should you yourself cast your eye upon the wife of your neighbor. ^D

You do not wish your garment to be taken away, nor should you yourself take that of another. You do not wish to be beaten, to be reviled, to be insulted, nor should you do these things to another. ^B

Chapter II. Concerning not returning injury, nor taking vengeance on one who has done wrong.

But does someone curse you? You bless him; for it is written in the book of Numbers: "He who blesses you is blessed, and he who curses you is cursed." Similarly, it is written in the Gospel: "Bless those who curse you"; if you are wronged, do not return the wrong, but endure it; for Scripture says: "Do not say, I will take vengeance on the enemy for what he has done to me, but endure it, that the Lord may avenge you ^C and bring retribution upon the one who did you wrong." For again in the Gospel it says: "Love your enemies; do good to those who hate you, and pray for those who despitefully use you and persecute you; and you shall be sons of our Father who is in heaven, because He makes His sun rise on the evil and on the good, and sends rain on the just and the unjust." Let us then, beloved, attend to these commandments, that we may be found to be children of light by practicing them. Bear with one another, therefore, O servants and children ^D of God. Let the husband be toward his own wife not proud and arrogant, but kind and gentle,

^A wishing to please his own wife only, and desiring to flatter her honorably, striving to be agreeable to her.

CHAPTER III. On personal adornment, and the sin resulting from it.

Do not adorn yourself, so that some woman may be snared by you. For whether, being compelled by her, you sin with her, eternal death from God will come upon you, and you will be punished with bitter feeling in your mind. Or if you do not commit the abomination, but spurning her you renounce the deed, you have still sinned in this, even if you did not perform the act, because by your adornment you ensnared the woman into desiring you; for you caused her who suffered this to commit adultery in her desire for you. But you are not in such a state, because you did not send [a messenger] to her who was snared by you; for you did not desire her. Yet, by not surrendering yourself to her, you will find mercy from the Lord God, who said: "You shall not commit adultery," and, "You shall not covet." For if that woman, having seen you or met you at an inopportune time, was struck in her heart and sent to you, and you, as a man religious toward God, refused her ^B, though she was wounded in her heart because you are a handsome youth and adorned in such a way that she began to love you, you are found guilty of her fall, as having become the cause of scandal to her, and an heir to the curse. Therefore, pray to the Lord God that no evil may be established for you through this. For it does not behoove you to please men for the sake of sin, but rather to cleave to God in order to attain holiness of life and eternal rest. Do not, moreover, adorn the beauty given to you by God and nature, but temper it modestly before men; so that you may not grow your hair long, but rather cut it and keep it clean, so that by combing your hair ^C or keeping your head unkempt, or by being perfumed, you may not draw upon yourself women who are thus snared or are snaring others. Nor should you use fine clothing for the sake of deception, nor should you ^D craftily arrange sandals for your feet, but use only what honesty and necessity demand: nor should you wear gold openly upon your fingers; since all these things belong [index: entries preserved]

^A to evidence of vanity, which, if you pursue beyond what is fitting, you will not act justly. For to you who are a believer and a man of God, it is not permitted to nurture the hair of your head and gather it into one, which is a spatalion; or a pouring out, or to keep it parted; nor to produce a bulge, or to comb and mold it to be curly, or to dye it yellow; since even the law forbids it, saying in Deuteronomy: "You shall not make for yourselves a sisoem, nor anaxyridas." It is fitting, moreover, not to destroy the hair of the beard, nor to change the form of man against nature. "For you shall not," says the law, "depilate your beards." For God the Creator made smooth skin for women for the sake of beauty; but that is indecorous for men.

VARIOUS NOTES

^B ...of a proud gait, but concerning empty and curious restlessness. Regarding what "anaxyridas" are, further than the lexicographers Pollux, Hesychius, Suidas, Phrynichus, the author of the Etymologicum Magnum, the author of the Glossaries of Herodotus, and beyond Diodorus Siculus lib. v, Himerius the Sophist in Photius' codex 243, and others, Jerome and Theodoret teach us when they expound the text of Daniel III, 21, to which should be read the Greek Scholion as corrected by Drusius in Quest. Hebraic. lib. II, cap. 60. But Erasmus was ignorant when, interpreting Chrysostom's homily on the Acts of the Apostles, he made "anaxyridas" into peculiar swords called anaxyridas. But Rufinus, in the second book of Josephus' Antiquities (or al. 8), correctly translates it as *vastrapas*, which, according to the writer of the Latin-Greek Glossary, are women's garments. By us French they are thence called *des guêtres* (gaiters). And concerning the coverings and ornaments of the thighs and feet, so that we should not say much, learned men have relieved us of this burden by their diligence. We only warn of the place in the Nomocanon Glossaries: (or ^C if they correct it thus) that it should be restored thus, and it is called *podapana*. Or *Panaria* according to the Cathari; as Epiphanius against the Cathari.

(28) "Craftily arrange": The other codex, *Vind.*, has "craftily, like a crepidam sublicere (to place a sandal) under a girl, as if it had fallen off the foot by chance." ID.

(29) "Since all these things belong to evidence of vanity": In Epiphanius heresy 80, number 7: "Nor in vanity to be adorned," or "be adorned." Clement of Alexandria lib. 3 Paedagogi, cap. 3: "Unrefined hair..."

(30) "To nurture the hair," etc. See note on Levit. XIX, 27. Here indeed it is "sisoem," but whether this "sisoem" fits here I do not know. For "spatalion," perhaps "delights" would be better, although they interpret "spatalion" as some sort of female ornament. But I change nothing. CL.

(31) "Into one": Another codex, *Vind.*, has "sisoem," which word see.

(32) "A pouring out": The other codex, *Vind.*, has "apochema," which escapes me. ID.

(33) "Bulge, or to comb": Another, *Vind.* ID.

(34) "In Deuteronomy... You shall not make for yourselves": By a lapse of memory the author said Deuteronomy instead of Leviticus, or he accepted the name Deuteronomy in a broader sense, on which we shall discuss in the sixth chapter. The Constitutor followed Zonaras without examining the matter, in his explanation of the Trullan canon, and Theodore Balsamon followed Zonaras, and also Matthew Blastares, an unpublished writer, on the same canon.

(35) "Nor anaxyridas": On this passage I am not satisfied. For what, I ask, do the "anaxyridas" of the feet do, where it is about the hair covering from Levit. XIX, 27?

^A to destroy the hair, and to alter the appearance of man contrary to nature. "For you shall not destroy," says the Law, "your beards (36)." For God who created you made that which is becoming to women, but He judged it inappropriate for men. But you, doing these things for the sake of pleasing, by opposing the Law, shall be an abomination before God who created you according to His own image. If, therefore, you wish to please God, abstain from all things which He hates, and do nothing of those which are displeasing to Him.

NOTES OF VARIOUS AUTHORS

^B Apoxarsis, Egyptian, I suppose, dedicated to delights, or to superstition, or to both. Since it is uncertain what this was, holy words are accustomed to be expounded by the ancients in diverse ways concerning the cirrus, curls, crisp hair, concerning hair left long and unshorn, concerning the *komē* or the *kourē* of the *aisōth*; concerning which read: Pollux, book II, chapter 3, number 5; Herodotus in Melpomene, chapter 175; Plutarch in the *Life of Theseus* shortly after the beginning, together with Dio Chrysostom in his second discourse on kingship, after the beginning, Suidas at the word *Apanoia*, Sidonius, book I, epistle 2, Aldhelm in the work *On the Praises of Virginity*, chapter 28, and others concerning the tonsure and shaving in a circle. And Tertullian recalls this in chapter 4 of the *Book on the Pallium*, and Sidonius in book IV, epistle 13, with many others. You will find these explanations if you run through the versions of various languages, Maimonides’ book *On Idolatry*, the Rabbis, the Greek Scholium, S. Cyprian to Quirinus 83, Jerome on Jeremiah X, 26; Hesychius, book VI on Leviticus; Suidas at *Aisōth*; Theodoret in *Questions on Leviticus*, 28; and the author writing after this last one of the *Questions* to Antiochus, in volume II of S. Athanasius, section 28, which I amend thus: *Tines de synon allōs hermēneusan*. "But I think the Law forbids the *apoxarsis* (shaving). For the Greeks were accustomed not to shave the crowns of the heads of boys, but to let the hair grow, and after some time to consecrate these to demons." That is, some have interpreted *aisōth* otherwise. But I myself think that the tonsure of the hair is prohibited by the Law. For the Greeks were accustomed not to tend the heads of boys, but to let the hair grow long, and afterwards to consecrate it to demons. Indeed, the name *aisōth*, not being understood, Theodotion left as *aisōth*. Furthermore, the verb *gullab* is derived from *galal*, which signifies "you shall go around and make round," a thing which can be brought to refer to curls; if *apoxarsis*, it is amputable, and "you shall attend," which others have followed. Similarly, it is permitted to refer *aisōth* to *ela* and to *sethah, seah, shetsei*, of the Greeks, *sisyn*, *sisyra*, of which the former looks to the tonsure, and the latter to the curled hairs. Whence Hesychius joined both. Moreover, he says, you are not to shear the hair in a circle, that is, not to shave in a round aspect of the head, as Symmachus edited; just as also these were accustomed to do, who are fond of barbaric locks; on account of which the LXX perhaps called this *aisōth* on account of the magnitude of the locks (sic) of hair. And with some things interposed: "But neither to nourish curls in honor of demons, stronger than other hair, and to vow these (f. them); for pagans are fond of this, to offer the head of boys to demons." Whence it is most fitting that the legislator should give instruction concerning this. Therefore, in such variety and obscurity, the ancient poet Choerilus, who in Josephus, book I *Against Apion*, calls the Jews *koryphas trochokouridas*, with hair shorn under a roundness, is not easily to be blamed, according to the interpreter Rufinus; especially since many shapes of this circular or semi-circular tonsure (*trochokouroi* and *peritrochou*) could be devised, which are found in Herodotus, book I, chapter 8; Plutarch, *On the Virtues of Women*, a little before the end; Agathias the Scholastic, *On the Empire and Deeds of Justinian*, book I, not much after the beginning; Nicetas Choniates, *On Andronicus Comnenus*, book I, number 9; Pollux in the cited place; and Hesychius at the word *skaphion*; and it does not hinder at all that the Jews might have adopted one of these not forbidden in the Old Testament. In the same way, the epithet *opisthokomōn*, which Nonnus attributes to the Galileans in *John* II, 2, and which, like the Homeric *opisthen komōntes*, could be applied to the Machlyes by Herodotus, book IV, chapter 180, and to the Saracens according to Theodore of Mopsuestia, and to many other peoples, does not certainly conflict with the precept of Leviticus. Furthermore, the cited passage of Rufinus rests on an error, but with little effort it will be set right through the Greek of Josephus. Write at my peril: "But those of the last genus were passing, a wondrous sight, uttering a Phoenician tongue with their mouths, but dwelling in the Solyman mountains, where is a very large lake. The youths (he read corruptly *achmalioi* for *auchmalioi*) with hair shorn under a roundness, having their faces [standing] on erect horses (*arta* [are] badly placed for *kapta*), and as if scorched by smoke." Further things, Cl. Salmasius, whose book *On the Hair* I had not yet read when I was writing the above, as I have not yet seen the dialogue written by him on the same matter. [COT.]

(36) "Nor destroy," etc. He proposes the law of Leviticus XIX, 27 in other words: "Neither shall you corrupt the appearance, or the figure, or the face of your beard"; either against the rite, or superstitious according to some, or luxurious according to others, with whom our author agrees, as also the author of this Scholium in the *Catena* of the Church: "Just as it forbids becoming adorned, so also [it forbids] to cut [the beard] for the dead." Erase from the royal codices the reference to Zonaras, where he explains canon 96 of the synod held in Trullo, and write there: "But those whose time is passing, almost in accordance with their systems, make the hairs of the beard grow, so that they may not bear a hanging chin-whiskers, these abstain from a razor, but bring to their chin a piece of a certain scorched substance (commonly but wrongly *esti*) heated in coals, and with this they incinerate all that is hanging from the beard." But the Septuagint use the verb *psilaō* in Nehemiah XIII, thus: For this, [namely] to be without a beard, the Creator God made to be becoming for women, but He judged it not to be suitable for men. [GOT.]

^A

CHAPTER IV

That one ought not to occupy oneself with those who live wickedly, but to be intent upon one’s own work.

Do not be as one hovering, and walking about, and wandering in the streets, an unseasonable spectator of those who live wickedly; but, being intent upon your craft and your work, seek to do those things that are pleasing to God, and, remembering the oracles of Christ, meditate upon them continually. For the Scripture says to you: "In His law shall you meditate day and night, walking in the field, and sitting in the house, lying down and rising up, that you may understand in all things." But if you are also wealthy, and have no need of a craft for your sustenance, do not be a gadabout, nor an unseasonable walker; ^B but whether you approach the faithful and those of the same faith, converse with them, and sow life-giving words.

CHAPTER V

What books of Scripture one ought to read.

If not, sitting within, read the Law, the Books of Kings, the Prophets; sing the hymns of David; and diligently go through the Gospel, the completion of these.

CHAPTER VI

That one ought to abstain from all books of the Gentiles.

Abstain ^C from all books of the Gentiles. What ^D [have you to do with] foreign discourses, or laws, or false prophets, which even turn aside those who are light-minded from the faith? For what is wanting to you in the Word of God, that you should cast your eyes upon those heathen fables? If you wish to read [historical] accounts, you have the Books of Kings; if you wish [to read] wise men and poets, you have the Prophets, in whom you will find more wisdom and understanding than in all the poets and the wise men of the heathens, for they are the words of the one God. If you desire songs, you have the Psalms; if the beginning of the world, you have the Genesis of the great Moses; if laws and statutes, you have the glorious Law of the Lord God. Wherefore, totally abstain from all strange and Gentile books.

[alt-version omitted]

^A But even when reading the Law, keep away from the things added in it—if not from all, yet from some, those belonging to the *Deuterosis*—and only read it for the sake of history; for those ^B who are more simple, read it [only] for history.

VARIOUS NOTES

^C [The author] includes the new [Scriptures] as well. The division of the preceding chapter includes the Law, the Books of Kings, with which the remaining historical books are understood, the Hymns, and the Gospel. See the notes in the chapter on the first epistle of Clement. To the earlier enumeration there approaches to some extent that of Leontius of Byzantium in *De Sectis*, action 2, where the historical, prophetic, and parenetic books are set forth, and those pertaining to the Psalms: among which the first is Job. This, however, some have thought to be a work of Josephus; the second is the Proverbs of Solomon. The third is Ecclesiastes; the fourth, the Song of Songs. It is ordered now after the parenetic books—I mean the Song of Songs—since the contemplation of these is higher. ^D ... [The text] being simple, pure, unforced, [the things] added in the Law, the *Deuterosis*, the things of the *Deuterosis*... the bonds of the faithless, added things, vain, indissoluble: the things through [the text continues into note 43]. 43 Mosaica precepts are divided into the Law, or the natural Law, and the simple, pure, unconstrained Law. As for the things added in the Law, the *Deuterosis*, the bonds of the *Deuterosis* of those added things, the added things—these are vain and indissoluble. And the natural law is indeed the Decalogue, the ten words proclaimed and sanctioned by God before the Israelites fashioned and worshipped the golden calf; the adscititious law, however, contains all those things which were commanded and imposed upon the people after the idolatry, namely, sacrifices, baptisms, aspersions, purifications, tithes, separations, distinctions of foods, feast days, and the remaining ceremonies and precepts: finally, no coercion accompanies the Law, nor did the preaching of the Gospel abolish it, since the *Deuterosis* (or Deuteronomy) both brought force and was abolished or transferred through Christ, with only certain things being preserved; for example, oblations for the sustenance of priests and the poor. I said *Deuterosis* or Deuteronomy: for these are usually used indiscriminately. Whence St. Anselm on Matthew XXII, 23, writing out [the text continues].

cause of knowledge by the law; so that you may recognize and give glory to God, because He liberated you from such and so many bonds. Let it be before your eyes, then, to know what the natural law is, and what are those appendages which pertain to the *Deuterosis*, and which were given in the bosom of those who fashioned the calf. For the law consists in those things which the Lord God spoke before the people fell into idolatry and fashioned the calf, that Apis of the Egyptians—that is, the Decalogue: those bonds which were cast upon them after they had sinned, do not you draw upon yourself. For our Savior came for no other purpose than to rescue those who are liable to the judgment that had been stored up,

VARIOUS NOTES

^B ...tion of St. Jerome, he changes it to Deuteronomy. And Maximus in the *Scholia* on the ninth epistle of Dionysius expresses the Jewish *Deuteroses* and traditions by the name of Deuteronomy: which Scripture does not say, but the Hebrews have it in Deuteronomy. Against Deuteronomy, against a second marriage. ...those things which are naturally good, and pious, and righteous, those which are universal and natural and eternal, are good; but those things commanded because of the hardness of the heart of the people: ...by the *Deuterosis*, which... that is... ^C ...all these things are missing in the Vienna codices and in the matter itself reek of a gloss, by which it is shown what the idolatry here mentioned was. The same thing is handed down by the pseudo-Clement in the other work, *Recognitions*, book 1, chapter 35; by Lactantius, book iv, chapter 10; by Jerome on Hosea iv, 15, 16; ... ^D ...regarding the deeds of Theodosius the Great: ...It must be read, as is evident through these words of Nicephorus, *Eccl. Hist.*, book xv, chapter... [original-script column: see facsimile]

^A (47) as to fulfill the law and the prophets, and that the bonds of the *Deuterosis*—those things introduced—might either be brought to an end or altered. For this reason, calling us to Himself, He said: "Come to me, all you who labor and are heavy laden, and I will give you rest." 10 You, therefore, having read the law and found it in harmony with the Gospel and the prophets, should also read the books of Kings, so that you may know how many kings were righteous and were increased by God, and the promise of eternal life remained with them from Him; but as many kings as committed fornication away from God, in their apostasy they quickly perished by the righteous judgment of God, and were deprived of His life, having inherited eternal punishment instead of rest. Reading these things, therefore, you will be much increased in faith and built up in Christ, whose body and member you happen to be.

Walking in the marketplace and wishing to bathe, use a men's bath ^B (49), so that you may not, on account of showing yourself naked in an unseemly manner, uncover yourself to women, nor behold a sight not fitting for men, either that you might be ensnared or that you might set a snare for yourself with women so easily captured (50). Guard yourself, therefore, against such things, so that you do not take snares upon your own soul.

Chapter VII. Regarding a wicked woman.

Let us learn, for in the book of Wisdom what the holy Word says: "My son, guard my words, and hide my commandments within yourself. Say that wisdom is your sister, and gain understanding as an acquaintance to yourself, that she may keep you from a strange and wicked woman, if she should assault you with words for the sake of charm. For from the window of her house, she gazes out into the streets, whoever she may see of the foolish children, a youth lacking in understanding, passing ^C through the market, at the junctions of her house, and speaking in the evening darkness (51), when there is quiet, nocturnal and gloomy.

^A And the woman meets him, having the appearance of a harlot, who makes the hearts of young men fly away. She is fluttering and profligate, and her feet do not rest in her house; for she wanders about for a time outside, and at another time she lies in wait at every corner in the streets (52); then, taking hold of him, she kissed him, and with an impudent face she spoke to him: "I have peace offerings with me; today I pay my vows; for this reason I came out to meet you, desiring to see your face, and I have found you; I have spread my bed with coverings, and with Egyptian tapestry; I have sprinkled my bed with saffron, and my house with cinnamon; come, and let us enjoy friendship until morning; come, let us entwine ourselves in love," and what follows, to which he adds: "And she seduced him with much speech, and by the snares of her lips she impelled him; and he followed her, being led astray (54)." And again he says: "Do not pay attention to a wicked woman; for honey drops from the lips of a harlot woman, which for a time fattens your throat, but afterwards you will find it more bitter than gall, and sharper than a two-edged sword." And again: "But leap away, and do not (55) delay, nor fix your eye upon her. For having wounded, she has cast down many, and countless are those whom she has slain." And if not, he says, you will repent in your last days, when the flesh of your body is worn away, and you will say: "How I have hated instruction, and my heart has avoided the rebukes of the righteous (56); I did not listen to the voice of one teaching me and instructing me, I did not incline my ear, I was almost in all evil." ^C Lest, however, we extend the testimonies through many more, and if we have omitted any, do you, who are wise, gathering for yourselves what is good, strengthen yourselves from the Holy Scriptures, avoiding all evil things, so that you may be found holy in eternal life before God.

CHAPTER VIII. Of the subjection of a wife to her husband, and of one who loves her husband and is chaste.

The wife should be subject to her own (57) husband; for the head of the woman is the man.

and the head of the man who walks in the way of righteousness is Christ; but the head of Christ is God ^B and his Father. Therefore, after our Almighty God and Father—the Lord of the present and of the future age, the Creator of every spirit and power—and after his beloved Son, our Lord Jesus Christ, through whom is glory to God, fear your husband, O woman, and reverence him, being well-pleasing to him alone, and being acceptable to him in his services, so that your husband may be blessed through you, because of the Wisdom which says through Solomon: ^C "A brave woman, who shall find? Such a one is more precious than costly stones; the heart of her husband trusts in her. Such a one will not lack spoils; for she works good to her husband throughout all her life. She selects wool ^D and flax, and makes useful things with her hands. She has become as a merchant ship, bringing sustenance from afar; and she rises up from the night, and gives food to her house, and works for her handmaidens. Having observed a field, she bought it; and from the fruits of her hands she planted a possession. Having girded up her loins, she strengthened her arms; and she tasted that it is good to work, and her lamp is not put out for the whole night. She stretches out her arms to useful things, and sets her hands to the spindle. She opened her hands to the poor, and extended fruit to the needy. Her husband does not care for those in the house, for all those with her are clothed in double garments. And she made cloaks for her husband, garments of fine linen and purple. Her husband becomes conspicuous in the gates, when he sits in council with the elders of those who dwell with God."

^A She has made fine linen and sold it to the Phoenicians, and she has put on girdles for the Canaanites. She has put on glory and comeliness, and she rejoiced in the last days. She opened her mouth wisely and appropriately, and she set order on her tongue. The habits of her house are steady, and she did not eat the bread of idleness. She will open her mouth wisely and according to law, and the decrees of mercy are upon her tongue. Her children rose up and, having grown rich, praised her, and her husband praised her. Many daughters have acquired wealth, many have performed deeds of power; but you excel and have surpassed them all. Do not let the false and vain beauty of a woman please you; for a pious woman is blessed, and let her praise the fear of the Lord. Give her of the fruits of her lips, and let her husband be praised in the gates. And again: "A brave woman is a crown to her husband." And again: "Many ^B women have built a house." You have learned what praises a modest and husband-loving woman receives from the Lord God. If you wish to be faithful and pleasing to the Lord, O woman, do not adorn yourself so as to please strange men; nor mimic the braided hair, or garments, or shoes, or behaviors of a harlot, so as to attract to yourself those who are snared by such things. For even if you do not perform these abominations with the intent to sin, but only to be adorned, not even so will you escape the judgment for what follows, having forced upon some man the necessity to lust after you, and having not guarded yourself so as to fall neither into sin yourself, nor to cause others to stumble. But if you commit sin by yielding yourself, you have both transgressed, and you have become guilty of that man's soul; then, having sinned once, as if having cast away hope, you will turn again to others without sensation of pain; just as the divine ^C word says: "When the wicked man comes into the depths of evils, he scorns; but ignominy and reproach come upon him." For a woman of this sort, having been cruelly wounded, thereafter ensnares the souls of the foolish.

^A Let us see, then, how the divine Word triumphs over such as these, saying: "I hated more than death the woman who is a snare of hunters, and her heart a net; her hands are bonds." And in other places: "As a golden earring is in a swine’s snout, so is beauty to a foolish woman; so does a wicked woman destroy men." And again: "It is better to dwell in a corner of the housetop than with a talkative and quarrelsome woman." Do not, therefore, imitate such women, you who are Christians. But if you wish to be faithful to your husband, strive to be pleasing to him alone. In the streets, cover your head; for by means of a veil you will close off the view to those who are overly curious. Do not paint the face given to you ^B by God; for there is nothing in you that stands in need of adornment, since all things that God has made are very beautiful; but a lewd adornment of a beautiful thing dishonors the grace of the artificer. Therefore, walk with downcast eyes, and with your head covered, as it befits women.

CHAPTER IX.

but if possible, not even daily. Let the appointed time for your washing be fixed, the tenth hour; for you, being a believer, must in every way and at all times avoid prying curiosity.

CHAPTER X. On the contentious and talkative woman.

CHAPTERS OF THE SECOND BOOK.

CONSTITUTIONS OF THE APOSTLES.—BOOK II.

VI. That a bishop should not be given to base gain, nor be a surety, nor an advocate. ^A VII. Of what sort he ought to be who is initiated by baptism. VIII. Concerning him who incurs slander or reproof. IX. That a bishop should not be open to bribes. X. That a bishop who rashly spares a sinner is not without guilt. XI. In what way sinners should be judged by the bishop. XII. Doctrine as to the manner in which penitents are to be treated. ^B XIII. That the experience of sins is to be avoided. XIV. Concerning those who affirm that a penitent should not be received; and that a righteous man, though he may associate with a sinner, does not perish with him. XV. That a priest ought neither to neglect sins nor be prone to vengeance. XVI. Concerning repentance, and what its manner is, and how it is accomplished. XVII. That a bishop ought to be irreproachable, as being a pattern for those who are subject to him. ^C XVIII. That a bishop should take care that his people do not transgress, as he is a watchman. XIX. That a shepherd who is negligent concerning his sheep pays the penalty; and that the sheep, not obeying the shepherd, is punished. XX. In what way those who are subject should obey the bishops set over them. XXI. What danger there is in making a judgment having heard only one side, and in decreeing a punishment against him who is not yet convicted. ^D XXII. That the great example of repentance is set forth in David, and the Ninevites, and Hezekiah, and his son Manasseh. XXIII. Let Amon be an example to those who sin out of contempt. XXIV. That Christ Jesus the Lord came to save sinners through repentance. XXV. Concerning first-fruits and tithes; and in what way the bishop ought to receive from them himself, or distribute them to others. XXVI. After whose pattern and dignity each one of the clergy is ordained by God. XXVII. That it is a fearful thing for a man to thrust himself into any priestly dignity; as the Korahites, as Saul, as Uzziah. XXVIII. Concerning the feast, and in what way each order of the clergy should be honored by those who invite them. XXIX. What is the dignity of the bishop and of the deacon. XXX. In what way laymen should obey the deacons. XXXI. That a deacon should not do anything without the bishop.

^A XXXII. That a deacon should not give anything to anyone without the will of the bishop; for this will result in slander against the bishop. XXXIII. In what way one should honor priests, and consider them venerable, as being spiritual fathers. XXXIV. That priests are more excellent than princes and kings. XXXV. That the Mosaic laws and the Gospel command the offering of gifts. XXXVI. A remembrance of the ten commandments of God, and how they are explained here. XXXVII. Concerning accusers and informers; and that a judge should not readily believe them, nor disbelieve them, but should do so after diligent investigation. XXXVIII. That it is necessary to reprove sinners privately, and to receive the penitent according to the ordinance of the Lord. XXXIX. Examples of repentance. XL. That one should not be hostilely disposed toward one who has sinned once or twice. XLI. How one should receive the penitent, and how to act toward those who sin, and when to cut them off from the Church. XLII. That a judge must not be a respecter of persons. XLIII. How one should punish calumniators. XLIV. That a deacon ^B ought to lighten the burden of the bishops, and manage the lighter matters. XLV. That controversies and altercations do not befit Christians. XLVI. That it is not fitting for the faithful to engage in lawsuits before the faithless, nor to call any of them as a witness against Christians. XLVII. That it is necessary to hold court on the second day of the week. XLVIII. That it is not proper to impose the same punishment for every offense, but a varied one, according to the variety of the offender. XLIX. What sort of persons accusers and witnesses ought to be. L. That it happens that, by conjecture drawn from prior evils, one may easily be believed to have committed subsequent ones. ^C LI. That it is not proper in judging to favor one party. LII. That an example of just judgment should be taken from the caution which Gentile judges employ in their sentences. LIII. That it is not proper for the faithful to be at variance with one another. LIV. That it is proper for bishops to remind the people concerning peace through the deacon. LV. An enumeration of the varied providence, and how from the beginning God called all men to repentance throughout every generation. LVI. That it is the will of God that all men should agree in piety, ^D similar to the celestial Virtues.

^A LVII. Description of the Church and the clergy; and what each cleric or layman ought to do when gathered in the assembly. LVIII. Regarding persons commended, foreigners, the laity, clergy, or bishops; and that those who enter the church should be received without distinction. LIX. That every one ought to be zealous for the assemblies morning and evening. LX. Encouraging emulation; the vain gathering of Gentiles and Jews to temples and synagogues. LXI. That it is not right to prefer secular things to divine things. LXII. That it is fitting to turn away from all the impieties of the Gentiles. LXIII. That among the faithful, he who is idle ought not to eat; for Peter was a fisherman, and the rest of the Apostles; Paul and Aquila were tentmakers; and Judas, son of James, was a laborer ^B in the fields.

BOOK TWO

CONCERNING BISHOPS, PRESBYTERS, AND DEACONS

CHAPTER ONE

That a bishop ought to be educated and experienced in the word.

Concerning bishops, we have heard ^C from our Lord, that the shepherd who is appointed bishop in any Church and parish must be without crime, irreproachable, untouched by any human iniquity, and no less ^D than fifty years of age.

[alt-version omitted]

^A for he in some manner escapes youthful impetuosity, and consequently the calumnies of the heathen, and furthermore the slanders which certain false brethren are wont to bring against many, not knowing the word of God in the Gospel (88): «Whosoever shall speak an idle word, shall render an account thereof in the day of judgment.» And again: «By thy words thou shalt be justified, and by thy words thou shalt be condemned.» Let him therefore be instructed (89) and skilled in the word, as befits that age. But if in some small parish a man advanced in years is not found, and there is some young man whom his companions judge worthy of the Episcopate, and who in his youth has shown a senile mansuetude and discipline; provided he is attested (90) by those who live with him as worthy of the episcopate, having been proved by showing the gravity of old age in his youth through meekness and orderliness, if he is ^B witnessed to by such (91), let him be ordained in peace. For even Solomon at twelve years of age was king of Israel (92), and Josiah reigned in righteousness at eight years of age, and likewise Joash ruled the people at seven years of age. So, even if he is young, yet let him be foremost, modest and quiet; for the Lord God saith through Isaiah: «Upon whom shall I look, but upon the humble and quiet and him that trembleth at my words always (94)?» Likewise also in the Gospel thus: «Blessed are the meek, for they shall possess the earth.»

VARIOUS NOTES

^C ...vocem to denote. He who here sustains the person of the Apostles had to speak thus. Id. (90) Attested. And as he is, so he holds it. Thus both codices. Which I judge should be admitted and translated thus: «But if in a parish, which is small, one advanced in years is not found, who may bear witness from his intimates as if worthy of the episcopate; and there be a young man there of such wisdom that he can be constituted bishop, because he has been proved in his youth by mansuetude, and has shown a senile character in his composed manners.» Id. (91) Such. The other is: of the others. Id. (92) Solomon reigned at twelve, of Israel. Eupolemus in Eusebius, *Praep. evang.* lib. IX, cap. 30, attributes to Solomon the commencement of his reign at this age... ^D ...nor is the opinion of Josephus different, although he asserts that Solomon reigned eighty years (erroneously edited in the Rufinus version as forty, since the books of the Kingly Library do not dissent from the Greek), or that he lived ninty-four years—that is, if he began his reign in his life—because obviously he does not count the first biennium of the Solomonic reign, since it is joined to the last of the Davidic, and therefore should be attributed to David rather than to Solomon. Indeed, in II Kings, at the point where the Alexandrian MS adds: in some editions, which last reading the royal codices maintain. Cor.

^A shall inherit the earth. ^B And let him be merciful, because it is again said: “Blessed are the merciful, for they shall obtain mercy.” To this let him be well-conscious, pure from all malice, vice, and iniquity; for Scripture adds: “Blessed are the pure in heart, for they shall see God.”

CHAPTER II.

What sort of person a bishop and the other clergy ought to be.

The bishop, therefore, should be sober, modest, honest, constant, sedate, not given to wine, no striker, but gentle, peaceable, no lover of money, not a neophyte; lest, being lifted up with pride, he fall into judgment and the snare of the devil; because “everyone who exalts himself shall be humbled.” Such a person it behooves a bishop to be: the husband of one wife, presiding well over his own house. By these things, indeed, let him be tested when, receiving ordination, he is established in the place of the episcopate: whether he be reverend, faithful, and honest; whether he has or has had a modest and faithful wife; whether he has raised his children piously; has educated them in the discipline of the Lord and has led them to virtue; whether all his domestics show him honor, reverence, and obedience; for since those who belong to his family according to the flesh neither agree with him nor obey him, how will those who are strangers subject themselves to him, when they are committed to his care?

CHAPTER III.

In what matters one who is being designated as bishop ought to be tested.

Let him be examined, therefore, as to whether he is blameless in the duties of life.

^A For it is written: “Look carefully whether there be any blemish in him who is to be chosen for the priesthood.” Let him also be free from idleness, for Wisdom says: “Anger destroys even the prudent.” Likewise, let him be compassionate, not churlish, and full of love; for the Lord says: “By this shall all men know that you are my disciples, if you love one another.” Let him also be liberal, a lover of widows, a lover of strangers, ready to minister, easy in service, unwearied, free from base shame, and knowing who is more worthy of respect. ^B

CHAPTER IV

For if there be a widow who is able to provide herself with the necessities of life, and another woman who is not a widow but is in need due to sickness, or the raising of children, or infirmity of the hands, let him rather stretch out his hand to the latter. But if any one ^C as a glutton, or a drunkard, or an idler, is pinched by the necessities of life, he is not worthy of aid, nor indeed of the Church of God. For the Scripture speaks of these, saying: “The slothful man hiding his hand in his bosom, will not be able to bring it to his mouth.” And again: “The slothful man has folded his hands, and eaten his own flesh.” For every drunkard and whoremonger shall be ruined by poverty, and every sleeper shall be clothed in rags and dirt. And in other places: “If you set your eyes upon flagons and cups, you shall afterwards walk more naked than a pestle.” Truly, indeed, sloth is the mother of hunger. ^D

[alt-version omitted]

CHAPTER V.

Let the bishop not be a respecter of persons, nor such a one as reverences or flatters a rich man beyond what is proper, nor one who overlooks or oppresses a poor man. “For thou shalt not accept,” says God to Moses, “the person of the rich, and thou shalt not have pity on the poor in judgment. For the judgment is the Lord’s.” And again: “Thou shalt pursue that which is perfectly just.” Let the bishop be one who is satisfied with simple food and drink, so that he may be able to be sober in watching for the admonition of the ignorant. Let him not be spendthrift, nor delicate, nor given to pleasure, nor addicted to cravings. Let him be ^B merciful, and patient in counseling; let him be one of much instruction, a diligent meditator and assiduous reader of the Lord’s books, so that he may strictly interpret the Scriptures, explaining the Gospel in harmony with the prophets and the Law; and let the interpretations of the Law and the prophets be in accord with the Gospel. For the Lord Jesus says: “Search the Scriptures, for they are those that bear witness concerning me.” And again: “For Moses wrote of me.” But above all, let him be a good distinguisher, dividing the Law and the secondary laws, and demonstrating what is the law of the ^C faithful and what are the bonds of the faithless, so that no one may fall into those bonds. Have care therefore of the word, O bishop, so that you may be able to interpret all things exactly, and that you may nourish your people with much and copious doctrine, and illuminate them with the illumination of the Law. “For shine,” says God, “for yourselves with the light of knowledge, while there is still time.”

CHAPTER VI.

Let not the bishop seek filthy lucre, and especially not from the Gentiles, but rather suffer damage than cause it. Let him not be insatiable, ^D not a rapacious person, not a defrauder, not one hungering for riches, not a hater of the poor, not a slanderer, not a false witness, not irascible, not contentious, not entangled in secular business, not a surety for anyone, nor an advocate in pecuniary causes.

^A He should be neither ambitious, nor double-minded, nor double-tongued, nor of an inconstant mind, nor a willing listener to slander or detraction, nor a hypocrite, nor one who covets the festivals of the Gentiles, nor one who uses vain deceits, nor impulsive, nor a lover of money: because all such things are inimical to God, and dear to demons. Let the bishop confirm all these things to the laity, urging them to become imitators of his own way of life. “For be cautious,” he says, “and make the sons of Israel [set apart from these things].” Let him indeed be wise, humble, a teacher of the Lord’s disciplines, of a liberal disposition, and one who has bid farewell to every wicked practice in life and to all Gentile lusts. Let him be ^B someone who sets an order, quick to discern the wicked and to guard himself against them, yet a friend to all, just, a judge, and whatever good things are found among men, let the bishop possess these in himself; because being a pastor blameless of injustice, he will compel his own disciples, even by his own conduct, to become worthy imitators of his own deeds; as the prophet also says somewhere: “And it shall be as the priest, so also the people.” For indeed our Lord [began to do and to teach].

VARIOUS NOTES

It is useful that you finish civil and pecuniary litigations by an amicable settlement, so that, the litigation finished, you may keep a friend: but criminal litigations should not even be settled, nor should they be initiated from the beginning; but there too, indulgence is better. To these add the fourth canon of Tarragona, and others. Whence in a writing similar to this apocryphon, the epistle of Clement to James, chapter 5, it is said in general, “Neither an ^C endorser, nor an advocate.” And in a Novella constitution of Leo the Philosopher: “Very holily and decently, therefore, the decree of the apostles, the heralds of God, denudes of the sacred order bishops, priests, and clerics who devote themselves to pleadings, suretyships, redemptions, or other things of this genus.” Where you see that the codex of the Constitutions existed before the eyes of the emperor, and at the same time the canons of the Apostles. “The kinds are designated,” says Pope Innocent, writing to Felix of Nuceria, “concerning which they cannot arrive at the clerical state; that is, if any faithful one has performed military service; if any faithful one has conducted cases, that is, has been a pleader.” And in epistle 25, c. 1: “How many of them we have found who, after receiving the grace of baptism, busied themselves in forensic practice, and took up the obstinacy of winning, have been summoned to the priesthood.” Cap. 2: “That no one who after baptism has performed military service should be admitted to the order of the clergy, nor one who has conducted cases after receiving baptism.” Much later it was defined by John Xiphilinus, Patriarch of Constantinople, against ecclesiastical advocates and monks, that it is not lawful for them to conduct cases, unless perhaps some ecclesiastical case by his order. Of which decree (which is read in Balsamon on the canon of Carthage, and in book III of the Greco-Roman Law), as well as that [of] the preceding ones, the authority which a certain deacon recently elevated in the times of Luke, another patriarch... [Notes continued...] ^D [alt-version omitted] (10) Keraits. Another codex, "new," which words are often confused by scribes due to the affinity of the sound, especially since one or the other sense is equally convenient. CLER. (11) *Just, a judge.* Another ms.: "just-judging," elegantly. These are to be conjoined, so as to understand that with the acuteness of judgment, equity should walk at an equal pace. Ib. (12) *Prophet.* Added in another is "Osee," which smacks of a gloss. Ib. (13) *For indeed our Lord, etc.* [The amplifiers...] of the epistles of S. Ignatius in the supplement to c. 15 of the epistle to the Ephesians... [See] also among others Jerome, ep. 16; pseudo-Chrysostom, the author of the Opus Imperfectum in Matthew on c. 11; Pope Vigilius, ep. 10; John Climacus, Scala, step 26, p. 354; and Job the monk in Oeconomica, book III, cap. 11, in col. 220 of the Photian Myriobiblion. Furthermore, correct the interpreter of Anastasius in c. 22, where among other objections of the infidels, this is also adduced: which is: "If Jesus began to do, he taught; in what way [does one] jaw fall, and he did not turn the other, but even chided the one who struck him? but not: If Jesus began to do, he first taught." Cor.—"For" is had in another Vindob. ms. CLER. (14) *The Son.* Missing in both mss. Ip

^Aour Lord and doctor Jesus Christ, the Son of God, first began to do, and then to teach; which Luke expresses in these words in one place: "Which Jesus began to do and to teach." For this reason the same Master says: "But whoever shall do and teach, he shall be called great in the kingdom of God." It behooves you, therefore, O bishops, to be watchers for the people, because you also have Christ as your watcher; and you therefore be good watchers for the people of God. For the Lord says through Ezekiel, speaking to each one of you: "Son of man, I have given thee for a watcher to the house of Israel; and thou shalt hear the word from my mouth, and shalt give warning, and thou shalt announce it from me. When I say to the wicked: Thou shalt surely die; and thou hast not spoken to warn the wicked from his wickedness, that wicked man shall die in his wickedness, and his blood will I require at thy hand. But if thou shalt warn the wicked of his way, that he may turn from it, and he shall not turn, he shall die in his wickedness, and thou hast delivered thy soul." Likewise also, if the sword of war be coming, and the people shall set a watcher for protection, and he, seeing it coming, shall not announce it, and it take a soul, that soul is taken in its sin, but the blood shall be required at the hand of the watcher, because he did not signify it with the trumpet. But if he shall signify it with the horn, and he who heard it shall not keep watch, and the sword shall come and take him, his blood shall be upon him, because he did not take heed when he heard the horn; but he who took heed has delivered his own soul; and the watcher, because he signified it, shall live by his life. The sword ^B indeed is the judgment; but the trumpet is the holy Gospel; the watcher is the bishop established in the Church, whom it behooves to preach and to protest and to confirm concerning the judgment. If you do not announce and protest to the people, the sin of those who are ignorant will be found within you. Therefore, admonish those who are living in ignorance, and rebuke with boldness; teach those who do not know, strengthen those who understand, and turn back those who have been led astray. We shall not sin, brothers, by saying the same things about the same matters; for it is credible that some, being put to shame by being reminded so many times, might at least once do something good and avoid evil things. For God says through the prophet: "Testify these things to them, if perhaps they will hear thy voice." And again: "If perhaps they may hear, if perhaps they may yield." And Moses says to the people: "If with hearing thou shalt hear the Lord thy God, and shalt do what is good and right in his eyes." And again: "Hear, O Israel, the Lord thy God is one Lord." And the Lord in the Gospel often commem^Corates it.

saying: "He that hath ears to hear, let him hear." And the wise Solomon says: "Hear, my son, the discipline of thy father, and do not cast away the laws of thy mother." And until this day they have not heard; for thinking that they have heard, they have heard amiss; having forsaken the one and only true God, and having been dragged away into destructive and abominable heresies, of which we shall speak hereafter.

CHAPTER VII.

What manner of person he ought to be who is initiated by baptism.

CHAPTER VIII.

Concerning him who incurs slander or reproof.

CHAPTER IX.

That a bishop ought not to be open to bribes.

^A: "You shall pursue justice justly. You shall not respect persons in judgment. You shall not justify the wicked. You shall not accept gifts against a soul; for gifts blind the eyes of the wise, and pervert the words of the just." And in other places He says: "Remove the evil from among yourselves." And Solomon says in Proverbs: "Cast out the pestilent from the council, and strife shall go out with him."

CHAPTER X. That the bishop who thoughtlessly spares the sinner, becomes culpable.

He who does not attend to these things will thoughtlessly spare one who is liable to punishment, just as Saul did for Agag, and ^B Eli for his sons who did not know the Lord. For this man defiles both his own dignity, and the Church of God in his parish; he is therefore unjust before God and holy men, as he becomes the cause of scandal to many newly initiated and catechumens, and furthermore to those young in age, for whom woe awaits, and the millstone about the neck, and the abyss to which he is liable. For because of this lawlessness of his lack of discernment, those who see such an overseer of theirs will be brought into confusion within themselves, and having used the same disease, they will be forced to perish together with him, as the people with Jeroboam, and those who joined with Core. But if the sinner ^C sees the bishop and the deacons to be free from fault, and the flock to be pure, first of all he will not dare, out of disregard, to enter into the Church of God, being struck by his own conscience; but if, holding it of no account, he should enter, he will immediately be reproved, as was Oza when he touched the ark so as to steady it, and as was Achar, at the theft of the anathe- ^D

anathema, and as was Giezi at the money of Naaman; or, being admonished by the pastor, he shall be brought to repentance. For, having looked around at each one, and finding a blemish in none—neither in the bishop, nor indeed in the people set under him—being ashamed, he will depart with reverence and many tears in peace, struck with contrition, and the flock shall remain purified; and he will cry out to God and repent for those things in which he sinned; and he will possess hope, and the whole flock, having beheld his tears, shall have a warning, that he who has sinned is not destroyed through repentance.

CHAPTER XI.

Wherefore, O bishop, ^B endeavor to be pure in your works, knowing your manner of life and your dignity, as holding the likeness of God among men, for you rule over all men, priests, kings, rulers, ^C fathers, sons, teachers, and all the subjects together. And thus, in the Church, [keep your place]. God has entrusted to you the kingdom; to us he has entrusted the things of the Church. And just as he who steals your authority contradicts God who ordained it, so be afraid, lest you, drawing to yourself the things of the Church, become liable to a great charge. It is written: Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s. Neither, therefore, is it permitted for us to rule upon the earth, nor do you have the power to offer incense, ^D as even that truly saintly elder, the Lion, said in his Epistle to Constantius, which was brought forth by the great Athanasius to those living the solitary life: "Do not put yourself in the place of the Church, and do not counsel us concerning these things, but rather learn them from us. To you God has entrusted the empire; to us he has entrusted the things of the Church. And just as he who invades your empire by secret attempts contradicts the divine ordination, so do you also beware, lest, drawing the things of the Church to yourself, you become liable to a great crime. Render, as it is written, the things that are Caesar’s unto Caesar, and the things that are God’s unto God" (Matth. XXII, 21). Neither, therefore, is it permitted for us to hold empire on earth, nor do you have the power of incense and sacred office (II Paral. XXVI, 18).

^A with fathers, sons, teachers, and all who are in every way subject to you. And so, take your seat in the church and deliver the word as one having the power to judge those who have sinned. For it has been said to you bishops: "Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven" (Matth. XVIII, 18).

CHAPTER XII. Doctrina de modo quo poenitentes tractandi sunt.

Judge, therefore, O bishop, with power, as God does, but receive the penitent. For God is a God of mercy. Rebuke those who sin, admonish those who go astray, exhort those who are standing firm to persevere in good, and welcome those who repent; because the Lord God has promised with an oath that He will grant forgiveness to those who repent of the sins they have committed. He says through Ezekiel: "Say to them: As I live, says Adonai the Lord, if I should desire the death of the sinner, but [rather that he turn from his evil way and live]."

^B Shepherd the flock, not under compulsion or with mockery, as one who lords it over them, but as a kind shepherd. "We do not lord it over your faith, beloved, nor do we command these things as masters." We have been appointed for the teaching of the word, not for rule or authority; we hold the rank of counselors who exhort. He who counsels speaks what comes from himself, not constraining the listener, but leaving him master of the word. If, then, you suspect these things of us, we are ready to withdraw from the office of ruling to whomever you may wish, provided only that the Church be one.

[VARIORUM NOTAE omitted]

^{C D}

^A but rather that the impious man may be converted from his wicked way and live. Be converted, therefore, from your evil ways, and why will you die, O house of Israel? [Ezek. xxxiii, 11.] Here the Word has ^B put the sinners in a good state of hope, that if they repent, they will have the hope of salvation, so that they might not, as if desperate, surrender themselves to their transgressions, but having the hope of salvation, might turn back and weep to God for their sins, and receive from Him amnesty, as from a good father.

CHAPTER XIII.

That one ought to avoid the experience of sins.

corrects his way and turns to repentance; and, when he repents, receive ^A him, being mindful of the Lord saying, "That there is joy in heaven over one sinner that repenteth."

CHAPTER XIV.

^A in its midst, Noah and Job and Daniel, these shall deliver their own souls in their righteousness, saith Adonai the Lord. ^B The Scripture has most clearly 57 declared that the righteous man, while dwelling with the unrighteous, does not perish along with him. For in this world, both the righteous and the unrighteous are mingled together in the communion of life, but not in the communion of holiness; and in this matter, those who love God do not sin. For they are mimics of their Father who is in heaven, who makes his sun to rise upon the righteous and the unrighteous, and pours his rain upon the wicked and the good. And the righteous man shall incur no danger from this; for in the stadium both the victors and the vanquished are mingled, but in the receiving of the crown, only those who have contended bravely stand, and no one is crowned unless he has contended lawfully. For each one shall give an account [*] concerning himself, and God shall by no means destroy the righteous together with the unrighteous, since with Him that which is sinless is not subject to punishment. For He did not drown Noah, nor did He burn Lot, nor did He destroy Rahab in the destruction of her fatherland; and if you wish to learn even from things that have happened in our own time, Judas, who was our companion, received the lot of ministry, even as we did, and Simon Magus was sealed with the baptism of the Lord; but when each of them was revealed to be base, the one hanged himself 58, and the other, while flying contrary to nature, was shattered 59. And in the ark, Noah and his sons were present; but Ham, having been found wicked alone, received punishment 60 for his son 61. But if ^C fathers are not punished for their children, nor children for their fathers, it is clear that neither are wives for their husbands, nor servants for their masters, nor kinsmen for kinsmen, nor friends for friends, nor the righteous for the unrighteous; but each shall be called to account for his own work. For neither was Noah required to pay on behalf of the world, nor was Lot burned for the sake of Sodom, nor was Rahab slain for the sake of the people of Jericho, nor was Israel 62 100 submerged for the sake of the Egyptians; for it is not cohabitation that condemns the righteous along with the unrighteous, but the agreement of the mind. Therefore, one must not heed these men who are ready for slaughter, and 63 who hate humanity, and who are eager for accusation, and who with a pretext 64 bring about death. For one shall not die for another 65; but each is bound by the cords of his own sins. » Behold the man, and his work is before his face. » And it behooves us to help those who are with us 66.

[index: entries preserved]

^A for those who are infirm, and in danger, and deceived, and, as far as possible, to heal them by the exhortation of the word, and to rescue them from death. « For they that are whole need not a physician, but they that are sick (67). » Since it is not the will before the Father that one of the little ones should perish. » For one ought not to set up the will of hard-hearted men, but that of God and the Father of all things, which is through Jesus Christ our Lord, to whom be glory for ever. Amen. Nor is it even right, O bishop, being the head, ^B to attend to the tail, that is, to a seditious lay-man, to the destruction of another, but to God alone. For it is right for you to rule over those who are subject to you, and not that you should be ruled by them; for neither does a son rule his father, according to the reason of birth, nor a servant his master, according to authority, nor a pupil his teacher, nor a soldier his king, nor, indeed, a layman his bishop. For concerning the not thinking that those who associate with the wicked, by the instruction of the word (68) are defiled or partake in (69) their sins, ^C Ezekiel, cutting off the suspicion of ill-intentioned men, says: « Why do you say this parable to them in the land of Israel: The fathers have eaten sour grapes, and the children's teeth are set on edge? As I live, says Adonai the Lord, if this proverb shall any longer be said among you in Israel; because all souls are mine: as the soul of the father, so also the soul of the son is mine; the soul that sinneth, it shall die (72). But the man who shall be just, doing judgment and justice, » and following next, adding the remaining virtues, ^D he seals it by saying: « Such a one is just, he shall surely live, says Adonai the Lord; and if he begets a pestilent son, shedding blood; he did not walk in the way of his just father; » and bringing in the next things, he concludes for the last ones: « He shall not live, he has done all these iniquities, he shall surely die: his blood shall be upon him; and you shall say: Why did the son not receive the iniquity of the father, or his justice, having practiced justice and mercy? And you shall say to them: The soul that sinneth, it shall die; a son shall not receive the iniquity of the father, and a father shall not receive the iniquity of the son; the justice of the just shall be upon him, and the lawlessness of the lawless shall be upon him. » And after a little he says: « In the turning away of the just from his justice, and he shall do iniquity, all (74) his justices, according to all his iniquities, which

he did, shall not be remembered. In the iniquity in which he did unjustly, and in his sin in which he sinned, in it he shall die. » And after a little he adds: « In the turning away of the wicked man from his iniquity that he did, and he shall do judgment and justice, this man has saved his soul, and he turned away from all his impieties which he did; he shall live with life, and shall not die. » And following this: « Every one according to your ways I will judge you, O house of Israel (75), says Adonai the Lord. »

CAPUT XV.

That a priest must neither neglect sins, nor be ready for vengeance.

^BSee, our dearest children, how the Lord our God is merciful with justice, good and loving to men; and « justifying he will not justify the guilty (76), » and the one who is converted he accepts and brings to life, not leaving a place of suspicion for those who desire to judge unmercifully, and to be utterly turned away from sinners, and not to communicate with them in hortatory and consolatory speeches, by which they could be brought to repentance: against whom God says through Isaiah to the bishops: « Comfort, comfort my people, O ye priests, speak to the heart of Jerusalem (1). » It behooves you, therefore, obeying the prophet, to comfort and exhort sinners, to impel them to repentance, and to bring them to the best hope; and not to suspect that through charity toward them you will become participants in their sins. Liberally, therefore, receive the penitent; be joyful at their conversion; judge sinners with mercy and compassion. For if you were to push with a pitchfork one walking by a river and slipping, and throw him into the stream, when you ought instead to have reached out your hand, you have murdered your brother. It is better, therefore, to give a right hand to one who is slipping, so that he may not perish utterly; that both the people may be admonished, and the sinner may not perish altogether. It behooves you, O bishop, neither to neglect the sins of the people, nor to disdain the penitent; lest, like one inexperienced, you scatter the Lord’s flock, and the name of Christ...

^A imposed upon them be held as vile, and you yourself bear the reproach, just as did those ancient shepherds of whom God spoke through Jeremiah: «Many shepherds have destroyed my vineyard, they have defiled my inheritance » (Jer. XII, 10). And elsewhere: «My fury is kindled against the shepherds, and against the lambs I will be angry » (Zach. X, 3). And in another place: «You priests, who despise my name » (Mal. I, 6).

CHAPTER XVI. On repentance, and what is its manner, and how it is carried out.

When you see someone who has sinned, being stung with bitterness, command him to be cast out; and as he is departing, let the deacons also take it ill, and let them ^B seek him out and keep him outside the church, and then enter and pray to you for him. For the Savior Himself interceded with the Father on behalf of sinners, as it is written in the Gospel: «Father, forgive them, for they know not what they do » (Luke XXIII, 34). Then you shall command him to enter, and after having examined whether he is repentant, and is worthy to be admitted into the church at all, having afflicted him for days of fasting ^C in proportion to his sin—for two weeks, or three, or five, or seven—then release him, saying to him those things which are fitting for a penitent to be taught and admonished to keep him in a state of humility, and supplicating God to obtain His favor (Ps. CXXIX, 3): «If you, O Lord, should mark iniquities, Lord, who shall stand? For with you there is propitiation. » For such is also implied by that which was said to Cain in Genesis: «Have you sinned? Be quiet » (Gen. IV, 7, LXX)—that is, do not continue to sin. For that he who has sinned ought to be ashamed for his own offense ^D is sufficiently shown by the word spoken to Moses regarding Miriam, when he prayed that she might be forgiven. For God says to him: «If her father had but spit in her face, should she not be ashamed? Let her be shut out of the camp seven days, and after that she shall be received in again » (Num. XII, 14). Thus, therefore, we too must act toward those who profess that they are doing penance for their sin, for a time propor-

-^Btionate to the sin, and afterward receive them as a father receives his children.

CHAPTER XVII.

That a bishop must be blameless, as a pattern to those who are under him.

If, however, the bishop himself is caught in an offense, how shall he any longer dare to inquire into the crime of another, or to rebuke anyone, through respect of persons or through the taking of bribes, either he himself or the deacons, if they do not possess a clear conscience? For when the magistrate is a thief and the judge takes bribes, the judgment is not brought to its conclusion. «But companions of thieves and those who pay no heed to the judgment of widows» (Isa. I, 23) who are under the bishop, will not be able to contend alongside the bishop; for they shall say to him that which is written in the Gospel: «Why do you see the mote that is in your brother’s eye, but do not discern the beam that is in your own eye?» (Luc. VI, 41). Let the bishop therefore, with his deacons, beware of hearing such a word; that is to say, let him not provide an occasion. For the sinner, when he sees someone doing things similar to himself, will be strengthened to perform the same deeds; then the wicked man, having taken an occasion through one, works it out upon others; which God forbid! And thus the flock will be perverted; for the more there are who are sinning, the greater will be the wickedness accomplished through them. For sin not rebuked ^Cbecomes worse than itself, and extends its distribution to others, since even «a little leaven leavens the whole lump» (Gal. V, 9), and one thief brings disgrace upon an entire nation (Prov. XXIX, 12), and «dead flies cause the composition of aromatic oil to putrefy» (Eccl. X, 1), and when a king pays heed to an unjust word, all his ministers are wicked. So too, a mangy sheep, unless it is separated from the healthy ones, communicates its disease to them; and a man laboring under a plague is formidable to many; and a dog seized with rabies creates danger for everyone it touches. If, therefore, we do not separate a wicked man from the Church of God, we shall make the house of the Lord a den of thieves (Matt. XXI, 13). For it is not proper that one should be silent concerning sinners, but one must rebuke them, admonish them,

and press upon them, and tread them down with fastings, so that he may produce reverence in others also. "For be ye holy," He says, "make the children of Israel holy" (Lev. XV, 31). For it is necessary for the bishop to be a preventer of sins through admonition, and a watcher of righteousness, and a herald of the good things prepared by God, and a proclaimer of the wrath to come in the judgment; so that, having not despised the planting of God, he may not hear, on account of negligence, what is said in Hosea: "Why have you kept silence regarding impiety, and harvested its fruit?" (Ose. X, 13, juxta LXX) ^A

CHAPTER XVIII

That it behooves the bishop to take care that the people do not sin, because he is the watcher.

Therefore, let the bishop have a care for all: both for those who have not sinned, that they may remain without sin, and for those who have sinned, that they may repent. For the Lord says to you: "See that you do not despise one of these little ones" (Matt. XVIII, 10). And to those who repent, it is necessary to grant forgiveness. For as soon as one of those who have sinned has said with a sincere disposition: "I have sinned against the Lord," the Holy Spirit answers: "The Lord has also forgiven you your sin; be of good cheer, you shall not die" (II Reg. XII, 13). Recognize, therefore, O bishop, your dignity; that as you have been allotted the power of binding, so you have also the power of loosing. Therefore, being endowed with the power of loosing, recognize yourself, and live a life worthy of your station in this world, knowing that you will be required to give a greater account. "For," He says, "to whom they have entrusted much, they will demand more from him" (Luc. XII, 48). For no man is found without sin, except Him who for our sake became man; since it is written: "No one is clean from filth, not even if his life continues for but one day" (Job XIV, 4, in LXX). For this reason, the deeds and ways of the just and the patriarchs who formerly flourished have been recorded, not indeed so that we may reproach them as we read, but that we may repent, and become full of good hope as those who shall obtain forgiveness. For their stains are our security and exhortation, that we also, if we repent of our sins, shall be granted pardon; since it is written: "Who shall boast that he has a pure heart, or who shall be confident that he is pure from sin?" (Prov. XX, 9). No one, therefore, is without sin. Do you, therefore, according to your power, strive to be irreproachable; and take care for all, lest any person perish through being scandalized by you. For the layman cares only for himself, but you care for all, as... ^{B C D}

one who will have to give an account for many, and being burdened with a greater weight ^A. For it is written: “And the Lord said to Moses: You and Aaron shall take the sins of the priesthood” (Num. XVIII, 1). Therefore, as one about to give an account for many, take care of all; and the healthy, keep safe; but those who have sinned, rebuke; and those worn down by fasting, relieve through remission, and receive the one who laments, the whole Church praying for him, and having laid your hand upon him, allow him henceforth to be in the flock. But the sleepy and slothful, turn back, support, encourage, heal, knowing how great a reward you have if you perform these things ^B, just as you have great danger if you neglect them. For Ezekiel says to the bishops who neglect the people: “Woe to the shepherds of Israel! For they were feeding themselves; do the shepherds not feed the sheep, but themselves? You eat the milk, and you clothe yourselves with the wool, the strong you slay, but the sheep you do not feed; the troubled you have not strengthened, and the sick you have not healed, and the broken you have not bound, and the driven away you have not brought back, and the lost you have not sought; and with strength you have trained them with mockery; and they were scattered for there being no shepherd, and they became food for all the beasts of the forest” (Ezech. XXXIV, 2-5). And again: “And the shepherds did not seek my sheep, and the shepherds were feeding themselves, but my sheep they did not feed” (Ibid., 8). And after a little: “Behold, I am against the shepherds; and I will seek my sheep from their hand, and I will cause them to cease from feeding my sheep; and the shepherds shall no longer feed themselves; and I will rescue my sheep from their hand, and they shall not be food for them” (Ibid., 11). And ^C he turns, saying also to the people: “Behold, I will judge between sheep and sheep, and ram and ram. Was it a small thing to you, that you were eating the good pasture, and the remnants of the pasture you were trampling with your feet, and the sheep were eating the trampled remains of your feet?” (Ibid., 19-20). And he adds after a few words: “And

you shall know that I am the Lord, and you are the sheep of my pasture; you are my people, and I am your God, says Adonai the Lord.” ^A

CHAPTER XIX.

That a pastor who is negligent of his sheep pays the penalty, and a sheep that does not obey the pastor is punished.

Hear, O bishops, and hear, O laypeople, how ^B God says: “I will judge ram against ram, and sheep against sheep”; and how he says to the pastors: “You shall be judged because of your lack of learning and because of the destruction of the sheep.” That is to say: I will judge bishop against bishop, and layman against layman, and ruler against ruler. For the sheep, as well as these rams, are rational, and not without reason; lest perhaps the layman should say, “Because I am a sheep and not a shepherd, I have taken no account of myself, but the shepherd will see to it, and he alone will be required to answer for me.” For just as a sheep that does not follow a good shepherd is exposed to wolves for destruction, so one that follows a bad shepherd cannot avoid death; it will, naturally, be devoured by him. Therefore, one must flee from pernicious shepherds.

CHAPTER XX.

How those who are subject ought to obey the bishops set over them.

The layman, however, should honor the good shepherd, love him, and fear him as a lord, as a master, as God’s high priest, as a teacher of piety. For he who hears him, hears Christ; and he who rejects him, rejects Christ; and he who does not receive Christ, does not receive his God and Father. For he says: ^C “He that hears you, hears me; and he that rejects you, rejects me; and he that rejects me, rejects him that sent me.” Similarly, let the bishop love the laypeople as his children; pursuing them with the zeal of natural charity and fostering them, as eggs for the hatching of chicks, or as chicks being reared under the wings of hens, embracing them in his bosom; admonishing everyone; striking out at all who need to be disciplined, but not wounding them; pressing them toward conversion, but not toward destruction; ^D persuading them to return; rebuking them so that he may correct them and lead them into the right path; retaining what is firm, that is, keeping those who are grounded in faith in safety; pasturing the people peacefully; strengthening that which is broken; that is, consolidating by admonition that which is shaken by temptation; healing that which is sick; that is, curing through doctrine that which suffers from a wavering faith; binding up that which is broken

^A or that which is shattered by sins into lameness, by binding it up through consolatory exhortation, lightening it of its transgressions, and making it full of hope, so restore it, strong in the Church, leading it back into the fold. Turn back that which has been cast out, that is, do not allow him who has fallen into sins and has been thrown out for reproof to remain outside, but by taking him up and turning him back, restore him into the fold, that is, into the people of the immaculate Church. And search for that which is lost, that is, do not allow him who, because of the multitude of his own ^B transgressions, has despaired of salvation to perish utterly. And him who has become drowsy from great spiritual coldness and sloth, and through heavy sleep has forgotten his own life, and has wandered far from his own flock so as even to fall into the jaws of wolves, do you seek out, and by admonishing, turn back, and exhort him to be sober, and plant hope in him, not permitting him to say what has been said by some: "Our impieties are upon us, and we are pining away in them, and how shall we live?" If it is possible, therefore, let the bishop make the offense his own, and let him say to the one who has sinned: "You only turn back, and I shall take upon myself the death due to you, just as the Lord did for me and for all." For "the good shepherd lays down his soul for the sheep; but the hireling and he who is not a shepherd, whose own the sheep are not, sees the wolf coming, that is, the devil, and leaves the sheep, and flees, and the wolf snatches them." It is necessary, therefore, to know that God, being compassionate, has promised ^C repentance to those who have sinned with an oath; but he who has sinned and is ignorant of the promise of God concerning repentance, and does not know His long-suffering and patience, and furthermore does not know the holy Scriptures that proclaim this, as he has not been taught by you, perishes. But you, as an affectionate shepherd and a diligent feeder, search out, counting the flock; seek what is missing, as the Lord God, our good Father, having sent His own Son, the good shepherd and our teacher Jesus, commanded Him to leave the ninety-nine in the mountains, and to proceed to the search for the one that had strayed, and having found it, to take it upon His own shoulders, and to carry it into the fold, rejoicing at the finding of that which was lost. Thus, therefore, do you also become obedient, O bishop, seeking that which is lost, guiding that which has wandered, turning back ^D that which has remained, or that which has been broken in sins into lameness by foolishness.

For you have the authority to call back and to send away those who have been shattered in remission; through you the Savior says to the one paralyzed in sins: "Your sins are forgiven. Your faith has saved you; go in peace." ^A For the Church of Christ is peace and a tranquil harbor; into which, as you absolve those who have sinned, you return them healthy and blameless, full of hope, diligent, and industrious in good works; as an experienced and compassionate physician, heal all those who have wandered in sin. "For those who are strong have no need of a physician, but those who are ill. For the Son of man came to save and to seek that which was lost." Since, therefore, you are the physician of the Church of the Lord, offer suitable medicine to each of the sick, in every way heal, make whole, and restore sound members to the Church; pasture the flock, not with power and mockery, as if exercising authority, but as a good shepherd gathering the lambs into your bosom, and comforting those that are with young.

CAPUT XXI. That it is a danger to pass judgment on hearing only one side, and to define punishment against one not yet convicted.

Ensure that you are kind, good, gentle, sincere, ^B truthful, not harsh, not headstrong, not severe, not arrogant, not unmerciful, not puffed up, not a people-pleaser, not cowardly, not double-minded, mocking the people subject to you, not hiding from them the statutes of God and the words concerning repentance, not hasty to expel and cast out, but steady, not a hasty lover of rebuke, not accepting testimony against anyone without three faithful witnesses, and these being such whose character has been approved long since, and provided they are not moved by enmity or envy. ^C For there are many who rejoice in evil, glib-tongued, having a triple tongue, haters of brothers, making it their work to scatter the sheep of Christ; whose accusations if you are willing to receive without discernment, you will scatter your flock, and deliver them to wolves for consumption, th

^B that is, to demons and wicked men; nay rather, not to men, but to savage beasts in human form, to heathens, to Judaizers, and to godless heretics. For to him who has been cast out of the Church, immediately the ravenous wolves approach, and they are eager to devour him as a lamb, counting his destruction as their own gain; for the father of these is the devil, who is a murderer. And he who, through your lack of discernment, has been unjustly separated and, overcome by sadness and enfeebled of spirit, will either wander off to the nations or become entangled in heresies, and will be utterly alienated from the Church and from the hope in God, and will be fettered by impiety—you will be guilty of his destruction.

For it is not right to be prompt to cast out the sinner, but tardy to receive the one who turns back; nor to be rash in cutting off, but merciless in healing the one who is suffering. For concerning such people the divine Scripture says: “Their feet run to evil, they are swift to shed blood; destruction and misery are in their ways, and the way of peace they have not known; there is no fear of God before their eyes.” But the way of peace is our Savior Jesus Christ, who even taught us saying: “Forgive, and it shall be forgiven you; give, and it shall be given to you,” which ^C is to say, grant remission of sins, and your own transgressions will be forgiven you. As also through the prayer He instructed us to say to God: “Forgive us our debts, as we also forgive our debtors.” If, therefore, you do not grant forgiveness to those who have sinned, how will you receive forgiveness for your own sins? Do you not bind yourselves against yourselves when you say that you forgive, while you do not forgive? Will you not contradict your own mouth by saying you forgive, while not forgiving? For know that he who casts out one who is not tainted with iniquity, or does not receive the one who has turned back, is a murderer of his brother and sheds his blood, like Cain with his brother Abel; and his blood, crying out to God, will be sought out. For a just man, unjustly killed by someone, will rest in peace with God for ever; and likewise is it for him who has been wrongly excommunicated by a bishop. He, however, who casts out an innocent man as if he were a criminal, such a man is more cruel than a murderer, not looking to the mercy of God, nor mindful of His ^D mercy toward [those who repent...].

from a multitude of transgressions, have obtained forgiveness through repentance. For this reason, he who casts out the innocent is more cruel than a corporal murderer. Likewise, he who does not receive those who repent scatters the things of Christ, becoming His adversary. For as God is just in judging sinners, so is He merciful in receiving those who turn back. For the God-loving David sang to Him of mercy and judgment. ^B

CHAPTER XXII. That a great example of repentance is set forth in David, and in the Ninevites, in Hezekiah, and in his son Manasseh.

It is necessary, O bishop, that you also have before your eyes things that have gone before, and that you use them skillfully for the instruction of those who are in need of either sharp or gentle words. Furthermore, in your judging, it is right to follow the will of God; and in the same way that God judges either sinners or those who repent, so also should you judge. For did He not, when David had slipped, reprove him through Nathan, ^C and when he professed to repent, deliver him immediately from death, saying: "Take courage, you shall not die"? Did He not, when Jonah refused to preach to the Ninevites, and was commanded to be swallowed by the sea and the whale, bring him up from destruction—his life—when he prayed in the belly? Did He not absolve Hezekiah, who had been puffed up for a little while, but afterwards prayed with tears, from the charge? But hear, O bishops, an example useful for such matters. For it is written in the fourth book of Kings, and in the second [book] of the Oversights, the one of the Days, as follows: "And Hezekiah died; and his son Manasseh reigned, being twelve years old when he began to reign, and he reigned fifty and five years in Jerusalem; and the name of his mother was ^D Hephzibah; and he did evil in the sight of the Lord; he did not abstain from the abominations of the nations which the Lord destroyed from before the face of the children of Israel. And..."

Manasses turned, and built up the high places which Ezechias his father had pulled down; and he set up pillars for Baal, and raised up an altar for Baal; and he made groves, as Achab, king of Israel, had made; and he made altars ^A in the house of the Lord, concerning which the Lord had spoken to David and to Solomon his son, saying, "In this place I will put my name." And Manasses set up altars, and in them he served Baal. And he said, "My name shall be here forever." And he built altars in the two courts of the house of the Lord for the host of heaven. And he himself passed his children through the fire in Gehennom, and in the name of idols; and he practiced soothsaying and witchcraft; and he made ventriloquists, and mediums, and wizards, and Teraphim; and he increased so as to do the evil in the sight of the Lord, to provoke Him. And he placed the molten and carved image ^B of the grove, the image which he had made in the house of the Lord, in which the Lord chose to place His name there in Jerusalem, the holy city, forever; and He said, "I will not again cause my foot to move from the land of Israel which I gave to their fathers, provided only that they keep all that I have commanded them, according to all the law which my servant Moses commanded them." But they did not listen; and Manasses seduced them to do evil before the Lord, more than the nations which the Lord removed from before the children of Israel. And the Lord spoke against Manasses and against his people, by the hand of His servants the prophets, saying, "Because Manasses, ^C king of Juda, has done these evil abominations—greater than all the things which the Amorrhean did before him—and has made Juda to sin with his idols, thus says the Lord God of Israel: 'Behold, I am bringing evils upon Jerusalem and Juda, so that whoever hears them, both his ears shall tingle; and I will extend over Jerusalem the measure of Samaria, and the weight of the house of Achab; and I will wipe away Jerusalem just as a writing tablet is wiped away ^D and turned upon its face; and I will abandon the remnant of my inheritance, and I will deliver them into the hands of their enemies; and they shall be for a prey and for a spoil to their enemies, because they have done evil in my eyes, and have been provoking me from the day that I brought their fathers out of the land of Egypt, even to this day.' Moreover, Manasses shed very much innocent blood, until

he filled Jerusalem from mouth to mouth, in addition to his sins which he committed against Juda, to do evil in the eyes of the Lord. And the Lord brought upon him the princes of the host of the king of Assyria; and they took Manasses in chains, and bound him in brazen fetters, and led him into Babylon; and he was bound ^B and iron-clad throughout in the house of the prison, and there was given to him of bran bread in small weight, and a little water with vinegar in measure, for him to live, and he was held fast and afflicted exceedingly. And as he was violently distressed, he sought the face of the Lord his God; and he humbled himself exceedingly before the face of the Lord the God of his fathers; and he prayed to the Lord, saying: Lord Almighty, God of our fathers, of Abraham, and Isaac, and Jacob, and of their just seed. Who hast made the heaven and the earth, with all their ornament; who hast bound the sea by the word of thy commandment; who hast shut the abyss and signed it with thy terrible and glorious name. Whom all things fear, and tremble before the face of thy power; for unbearable IS thy glorious majesty.

^A and the wrath of thy threatening against sinners is insupportable. Yet the mercy of thy promise is unmeasurable and unsearchable. For thou art the Lord most high, compassionate, long-suffering, and very merciful, and repentest thyself over the evils of men. Thou, O God, according to the goodness of thy kindness, hast promised repentance to those who have sinned, and in the multitude of thy mercies hast appointed repentance for sinners for salvation. ^B Thou therefore, O Lord, the God of the righteous, hast not appointed repentance for the righteous, for Abraham, and Isaac, and Jacob, who have not sinned against thee; but thou hast appointed repentance for me, the sinner; for I have sinned more than the number of the sands of the sea. My iniquities are multiplied, O Lord, my iniquities are multiplied, and I am no longer worthy to gaze and look upon the height of heaven, on account of the multitude of my unrighteousnesses, being bowed down by many an iron bond. For I have provoked thy wrath, and done evil before thee, ^C setting up abominations, and multiplying offenses. And now I bend the knee of my heart, beseeching thy goodness. I have sinned, O Lord, I have sinned, and I acknowledge my iniquities; but I beseech thee, begging thee: Forgive me, O Lord, forgive me, and do not destroy me together with my iniquities, nor be angry with me forever, keeping evils for me, nor condemn me in the lowest parts of the earth. For thou art the God of those who repent; and in me thou shalt show thy goodness. For thou shalt save me, being unworthy, according to thy great mercy; and I will praise thee ^D always all the days of my life. For all the powers of the heavens praise thee, and thine is the glory for ever and ever. Amen.

VARIOUS NOTES

(23) *He says:* The Prayer of Manasses was formerly read in the books of the kings of Israel, and in the books of Hosai, as is taught in II Paral., xxxiii, 18, 19. But this is fictitious, and placed outside the canon of the divine books; although the author of the Sermon on the Publican and the Pharisee (found in vol. VI of the Works of St. Chrysostom), Antonius Monachus in his *Melissa* (book ii, sermon 94), Theodorus Studita (in his Catechetical Sermon 93), Theophanes Cerameus (homil. 56 and 57), Freculphus, the two Georges, Syncellus and Hamartolus in their Chronicles, as well as Suidas in the entry [Manasses], where he rightly cites the Royal copy number 130, all held it for genuine. To these are added all those [authors] among whom it was read among the Canticles of Scripture; which fact is evident from the Alexandrian and Royal manuscripts, and from the fact that Freculphus calls it the Canticle of the Penitent, and Anastasius Sinaita in Psalm VI calls it so; Georgius Syncellus, Michael Glycas, and Theophanes Cerameus likewise. Whence, upon the margin of another manuscript of Georgius Monachus or Hamartolus in the truly Royal Library, this scholion appears: for which, in the *Parallels* of Damascenus (book ii, cap. 25), you may read: "It is recorded by Africanus that while Manasses poured forth this prayer, the iron bonds were shattered, and he himself consulted his own salvation by flight."

(24) "Who created heaven and earth": Theophanes Cerameus, homily 56: The world and the harmony of beauty, and the ornamentation, according to what is hymned in the Ode of Manasses: "Who created the heaven and the earth with all their world."

(25) "And [the wrath of thy threatening]": Regarding "against sinners" (in the rite of the Great Compline): "For thou art the Lord most high, compassionate."

(27) "Hast promised repentance": Alter the reading: "Repentance and forgiveness."

(28) "I am no longer worthy to gaze": The text of the homily on the Publican and the Pharisee, which they attribute to Chrysostom, is cited without the particle "even" (or "no longer"), which is also absent from the other manuscripts.

And now I bow the knee of my heart, entreating the goodness that comes from Thee. I have sinned, Lord, I have sinned, and I know my iniquities; but ^A I beseech and entreat Thee. Forgive me, Lord, forgive me, and do not destroy me together with my iniquities, nor in Thy wrath keep my evils for ever, nor condemn me to the lowest depths of the earth. For Thou art God, the God of those who repent, and in me Thou shalt show Thy goodness; for me, unworthy as I am, Thou wilt save according to Thy great mercy, and I will praise Thee all the days of my life. For all the power of the heavens praises Thee, and Thine is the glory, unto the ages. Amen. And the Lord heard his voice, and had compassion on him. And there came about him a flame of fire, and all the iron fetters that were about him were melted; and the Lord healed Manasses ^B from his affliction, and restored him to Jerusalem to his kingdom. And Manasses knew that the Lord himself is the only God, and he served the Lord God alone with all his heart, and with all his soul, all the days of his life, and he was counted righteous. And he took away the foreign gods, and the carved image from the house of the Lord, and all the altars which he had built in the house of the Lord, and all the altars that were in Jerusalem, and he cast them out of the city, and he repaired the altar, and sacrificed upon it a sacrifice of salvation and praise. And Manasses said to Judah, to serve the Lord God of Israel. And he slept in peace with his fathers. And Amon his son reigned in his place; and he did evil in the sight of the Lord, according to all that his father Manasses had done at first, and he provoked ^C the Lord his God. "You have heard, our beloved children, how the Lord God received the one who had clung to idols and had murdered many innocent people, having punished him but lightly and once he had repented, he forgave his transgressions and restored him to his kingdom. For He not only grants pardon to those who repent, but also brings them back to their former dignity."

CHAPTER XXIII. On those who sin out of contempt, let Amon be an example.

There is no sin greater than idolatry, for it is impiety against God; nevertheless, even it through gen- [uineness of repentance is forgiven].

But if any one sins by premeditation (38), tempting God, as if He would not pursue the wicked, such a one shall not receive remission, even if he says to himself: "It shall be well with me, for I shall walk in the inclination of my evil heart." For such a one was Amon, the son of Manasseh. For the Scripture says (39): "And Amon devised an evil calculation of transgression, and said: 'My father did many lawless things from his youth, and in old age he repented; and now I will walk as my soul desires, and later I shall return to the Lord.' And he did evil before the Lord, more than all who were before him. And the Lord God speedily destroyed him from his good land. And his servants set upon him and killed him in his own house; and he reigned only two years." ^B

CHAPTER XXIV.

Attend therefore, O laity, that no one of you may fix the calculation of Amon upon his heart (42), and so be quickly (43) destroyed; likewise let the bishop keep watch equally (44) as he is able, [to the end] that those who have not sinned may remain without sin; and that those who return from sins may be healed and recei- [ved...]

received; ^A but if he is merciless and does not receive the one who repents, he shall sin against the Lord his God, justifying himself over and above His justice, and not receiving the one whom He received through Christ, for whose sake He sent His Son upon earth to men as man, for which reason He was pleased that He should be born of a woman—the Creator of man and woman, for whose sake, not sparing the cross (45) and death and burial, He permitted the One impassible by nature to suffer, the beloved Son, the God Word (46), the Angel of His great counsel, ^B so that He might save those subject to death from death. Those who do not receive those who repent provoke Him to anger; for He did not feel ashamed of me, Matthew, being previously a tax collector (48), and He accepted Peter, who had denied Him thrice for fear, and who afterwards had propitiated Him through repentance and had wept bitterly, and He appointed him shepherd of His own lambs; and Paul too, our fellow-apostle, who previously had inflicted many evils upon us and had blasphemed against the holy Name, He designated as Apostle instead of persecutor, showing him a chosen vessel; and to another sinful woman He says: “Your many sins are forgiven, for you have loved much (49);” while another who had sinned ^C were stood by the elders before him, and re-

VARIOUS NOTES

(45) Of the cross. Another [manuscript says] of the cross, and similarly the two following [words] are in the dative case. CLEB.

(46) The God Word. There was a scholium here: That He was born as God, therefore Mary is the Theotokos; and that He who is by nature impassible suffered by the cross and death and burial. But do not think that the Apostles say the God Word died; for having placed first that He was born of a woman, they thus follow with the subsequent points, so that we may understand that He undertook the passion and death with an ensouled body, and not in His divine nature. To suffer, the One impassible by nature, ^D The words marked with an obelus do not exist in some copies, nor in Apollinaris; but in the ancient [manuscripts] they are all present. All the Apostles also mention this passage in the Constitutions which they issued for the edification of the Church.

[Regarding the Latin note on St. Chrysostom and the Gospel of John:] The error of Savilius is evident; but while he wishes to correct, he himself falls into another. He believes, indeed, that the passage ought to be understood as concerning the dismissal of a wife: whereas there is no doubt that the text of Luke VII, 47, etc., was before the eyes of the holy Father. Therefore it must be translated: "For that they are asked everywhere not that they may learn, but that they may find fault with what is said, is clear not only here but also in many other places." For when they approached asking whether it was permissible to give tribute to Caesar or not (Matt. cap. XXII, verses 17 and 23; Luke VII, 47); and when they were discussing the remission granted to the woman; and when they inquired about that one whom they said had had seven husbands; they were caught bringing questions to Him not from a desire to learn, but from a wicked intent. But also concerning the history of the Gospel of John, the conjecture of the blessed Augustine is ingenious (lib. II, De adulterinis conjugiis, cap. 7): that it had been removed from the sacred codices by some who feared that impunity for sinning would be granted to their wives. To this conjecture pertains the "sponge" of the Armenians, who deleted the whole chapter as being pernicious to many; just as we are taught by the booklet concerning their Religion. Which booklet, indeed, is not of slight importance, and is wont to be attributed to St. Nicon, because it exists translated into Latin only, and not always happily, under the name of Balsamon; it will be useful, I think, to subject it to the Royal treasure.

Concerning the impious religion of the most wicked Armenians

The things done by the Armenians are done without reason, and what they believe is consistent with this. They say that the divine nature is capable of suffering, and they are drawn into the heresy of the Aphthartodocetae; they say that the Trinity is passible. Even though they do not dare to say this openly, they demonstrate it by what they do. For they join three crosses together, and fastening them to one piece of wood as if to a yoke, they name them the Holy Trinity; and they add to the holy hymn that which says "who wast crucified for us," following the madness of Peter the Fuller. And to us they contend that this is added concerning the Son, while they themselves are clearly sick with theopathy. They also think that the Spirit is inferior to the Father and the Son, just as they make the middle one of the three crosses mentioned a little before, ^B and they are revealed to be looking to this as a type of the Spirit. The same people also dogmatize a confusion in the union of the two natures of Christ. They also use unleavened bread in the mystical loaf; and they do not pour water into the holy cup. On the evening of the fifth day of the month of January, they celebrate the feast of the Annunciation, performing the whole service of that feast and reading the Gospel proper to it; but at Matins, they celebrate the birth of Christ, and in the Liturgy, the holy Theophany. And if they suppose the most venerable birth of the Savior to have occurred the day after the Annunciation and thus celebrate it, for how is it possible for an infant to be brought to completion in one day? And from this they are led into ten thousand absurdities. If, however, they suppose that, after twelve months, the year having returned to the same day, the conception occurred—a thing similar to horses or donkeys, for these animals give birth after ^C a year.

And at the feast of the holy Theophany, they do not use prayer, nor Gospel, nor hymn, nor the reading of other Scriptures, but simply immersing the cross into the water, they think this suffices for them. Celebrating the circumcision of the Savior eight days after the Theophany, they fall into error, not understanding that He was first circumcised and then baptized. Moreover, whereas the great Gregory, who was bishop of Greater Armenia, had taken care that the primate of Armenia should by no means be ordained by another, unless it be by the one who, in his own time, should be Archbishop of Caesarea in Cappadocia—where he himself was also ordained—and fearful curses and anathemas having been imposed by that same Gregory upon those who should do otherwise; these things are indeed transgressed by them, and their Catholicos is ordained by the Amir of Syria. But if they deny that the great Gregory ordained this, let them show us his ordinances to his sons, ^D and from that they will be silenced. But if they still dispute, let them say, if they can, "Anathema be upon us if we know that any such thing happened." If indeed they do not use the chrism, nor are their priests worthy of the honor of the priesthood—for when their Catholicos is not ordained according to the Canons, how will those promoted by him have any authority? Furthermore, they have removed from the holy Gospels the voice which says: *And it came to pass that His sweat was as it were drops of blood falling down to the ground* (Luke XXII, 44), taking this for weakness in the majesty of the Lord. But as for the account which teaches us that the adulterous woman was brought to [Christ...]. [The rest of the sentence is missing in the source.]

Lord's majesty. But also the story which teaches us how the adulterous woman was brought to Jesus, and when he said, "Whoever has not sinned, let him cast a stone at her," they all departed, ^C and she was not condemned by Christ; they cast this out, saying that such a reading is harmful to the many. They eat even on Saturdays and Sundays of the holy Quadragesima, also cheese, butter, and above all their own Catholicos; and there is a canon among them which says: "If anyone thinks that butter, cheese, and eggs are not equivalent to wine and oil, let him be anathema." They eat meat even in the week of Quinquagesima ^D; fasting on the week before the Carnival a prescribed fast, of bread and water only, tasting nothing else. They call this week *Artziourtzia*; they do not know, however, what the force of this name signifies. But some say that the fast belongs to a certain Sergius, others to the Ninevites, others to Adam, when he was cast out of the paradise of delights; and hence they are caught fasting irrationally. But as some recount, and their story seems to be true, one of the bishops among them used a small dog, which had the nickname *Artziourtzis*; this was a leader or forerunner, translated into Hellenized speech, for he preceded the bishop when he was intending to enter some village or city. Upon his death, a seven-day fast was decreed by the bishop in memory of the mourning for the dog. And when performing the liturgy, they not only do not remove the covering from their heads, but they even place a cowl over the covering; although the great Apostle Paul explicitly cries out that we ought to be uncovered during the time of prayer. They do not venerate ^A holy icons, but rather both their Catholicos and their bishops anathematize those who venerate them. Nor do they venerate the cross, unless they drive a nail into the middle of it, and indeed they even "baptize" it. After the cross has been nailed and baptized, if by chance one of the two pieces of wood is separated and the other remains, namely the upright or the transverse, they venerate the one that remains alone. Furthermore, they perform almost all the legal observances which have been abolished. For they sacrifice the lamb on the great Lord's Day [Easter], and anoint the doorposts, and burning the bones of these, they keep the ash with the blood as a sign of expiation. And they set a veil before the altar, and attach bells both to it and to the altar. Furthermore, they perform sacrifices of sheep and oxen for the dead; and they do not think that the deceased can be saved in any other way unless such sacrifices are performed on his third day, his ninth day, and at his fortieth day. ^B But before they sacrifice such victims, they bless salt, give it to them for food, and also recite certain prayers over their heads, and thus they slaughter them; and they name such sacrifices *Matalia*. If any of them were to deny any of these things, let them anathematize the one who does so. These same people are also Monothelites. But against those who say that the day on which Christ was born is also the day He was baptized, Gregory the Theologian is sufficient, distinguishing such feasts chronologically from one another; for in the one, ^C where he says, "Christ is born," he says: "A little later you shall see Jesus also cleansed in the Jordan"; and in the other, "Again Jesus," he speaks thus: "You have celebrated the birth of Christ with appropriate solemnity; but now there is another action of Christ, and another mystery." ^D

^A you must be, be imitators of him: gentle, quiet, merciful, peaceable, not easily moved, apt to teach, ready to turn others, welcoming, ready to console, no striker, no angry man, no insulter, no arrogant man, no despiser, no drunkard, no riotous man, no rash spender, no lover of pleasure, no glutton; not using the gifts of God as if they were alien, but as your own, as those appointed to be good stewards, and as those who are to render an account for their words to God. Let the bishop have sufficient food and clothing, appropriate to his need and dignity; let him not use the Lord’s possessions as if they were his own to squander, but with moderation. For "the laborer is worthy of his hire." Let him not be luxurious, nor ^B spendthrift or greedy for adornments, but desiring only the things that are necessary.

CHAPTER XXV.

Concerning firstfruits and tithes, and how the bishop ought either to take from them himself or distribute them to others.

Let the bishop consume the tithes and firstfruits, which are given according to the commandment of God, as befits a man of God; and what is offered voluntarily for the sake of the poor, let him distribute rightly among orphans, widows, the afflicted, and destitute strangers, as one who has God as the auditor of these expenditures, by whom this stewardship was entrusted to him. Furthermore, O bishops, distributing justly to all who are in need; and you yourselves using the Lord’s goods, but not abusing them; eating of them, but not consuming them alone, but rather sharing them with those who are in need, you shall be blameless before God. For if you consume them alone, you will be reproached by God, as the text says to the greedy and the gluttons: "You eat the milk, and wrap yourselves in the wool." And in another place: "Shall you dwell alone upon the earth?" Wherefore it is also commanded to you in the Law: "You shall love your neighbor as yourself." And we say these things, not that you should not enjoy your own labors; for it is written: "You shall not muzzle the ox that treads the grain"; but that you should use them with moderation and justice. For just as the ox working in the threshing floor feeds freely, but does not consume everything, so also you, working in the threshing floor, that is, in the Church of God, live from the Church; in the same manner as the Levites who served in the tabernacle of testimony, which was the type of the Church in every respect; and furthermore...

to this tabernacle the Levites who attended it used to receive, without hindrance, of the gifts, contributions, first-fruits, tithes, sacrifices, and offerings given to God by all the people, ^A both they, and their wives, and their sons, and their daughters. And because their work was the service of the tabernacle, for this reason they received no inheritance of land among the sons of Israel; because the contributions of the people were the portion of Levi, and the inheritance of their tribe. You, therefore, O bishops, are today priests to your people, and Levites, ministering to the holy tabernacle, the holy Catholic Church, and standing at the altar of the Lord our God, and offering to Him the rational and unbloody sacrifices through Jesus, the great High Priest. You are to the laity among you prophets, leaders, and governors, and kings, the mediators between God and His faithful, the receivers of the word and proclaimers, those learned in the Scriptures, and the voices ^B of God, and witnesses of His will; who bear the sins of all, and make defense for all; to whom, as you have heard, the Word severely threatens if you hide from men the key of knowledge; for whom there is a perilous danger if you do not declare His will to the people committed to you; for whom, on the other hand, there is laid up with God an unfailing reward and unspeakable glory, if you have ministered well to the holy tabernacle. For just as your burden is, so too you gather the food provided for you, and other necessities. For you are imitators of Christ the Lord; and as He ^{C D}

bore the sins of all upon the tree—the spotless One crucified for those deserving punishment—so too you ought to make the sins of the people your own. For it has been said concerning the Savior in Isaiah: ^A “He bears our sins and is in pain for our sake.” And again: “He Himself bore the sins of many, and was delivered up because of their iniquities.” Just as you are observers, so also you have Christ as your mark; and as He is for all of you, so too are you for the laity under you. For you must not think (70) that the episcopacy is an easy or light burden. Therefore, just as you bear the weight, so it is fitting that you partake of the first fruits, and share them with those in need, as being about to render an account to Him who will sit as your Judge, whom no one can deceive with any reasoning. For it behooves those who attend to the Church to be supported by the goods of the Church, being priests, Levites, presidents, and ministers of God; just as it is written in the book of Numbers ^B concerning the priests: “And the Lord said to Aaron: You, and your sons, and your father’s house, shall take the sins of the sanctuary and of your priesthood. Behold, I have given to you the guardianship of the first fruits; of all things that are sanctified to Me by the sons of Israel, I have given them to you as a gift, and to your sons after you, by a law forever. And this shall be yours from the sanctified things, from the offerings and from the gifts, and from all the holy things, and from every slip and from sins; and whatever they return to Me from all the holy things, shall be for you and for your sons. You shall eat them in the holy place (72).” And a little ^C later: “Every first fruit of oil and wine and grain, whatever they may give to the Lord, I have given those to you; and all the firstborns I have given to you. And every anathema shall flow to you; every firstborn of man and of cattle both clean and unclean, and sacrifices (73), and the breast and the right arm belong to the priests, and to the remaining Levites who attend to them.” Hear these things, you also, the laity, the elect Church of God. For indeed, the former people was called “God’s people and a holy nation”; and you, therefore, are the holy, sacred Church of God, written in heaven, “a royal priesthood, ^D a holy nation, a people for His own possession,” a bride adorned for the Lord God. Great Church, faithful Church, hear with your ears what has been said before: offerings, and tithes, and first fruits for Christ the high priest and His ministers; the saving tithe, the beginning of the name of Jesus (74). Hear, O holy catholic Church, you who have escaped those ten plagues and received those ten words, or the Decalogue, and learned the law.

^C And believe in Jesus, and be called by his name, and be established and shine in the consummation of his glory; those things which were once victims are now prayers, and supplications, and thanksgivings; those things which were then first-fruits, and tithes, and parts set aside, and gifts, are now oblations, which are offered by the holy bishops to the Lord God through Jesus Christ, who died for them. For these are your high priests; just as the presbyters hold the place of the priests among you, and the deacons, and the lectors, and the singers, and the doorkeepers, your deaconesses, and widows, and virgins, and orphans: but above all these is the pontiff. ^D

CHAPTER XXVI.

According to whose form and dignity each member of the clergy is ordained by God.

The bishop is the minister of the word, the guardian of knowledge, the mediator between God and you in all divine matters, the teacher of piety, and your father in God, having begotten you again through water and the Spirit into the adoption of sons. He is your ruler and governor, your king and potentate, and, what is more, he is your god on earth, whom you ought to honor as God, for the bishop has been honored with the dignity of God, having power over the clergy and ruling over all the people.

VARIOUS NOTES.

Regarding this, see Cotelier’s notes. In another manuscript this scholium is read: "For the iota of the name is the decade, which signifies the limit." (78) *Lectors...* When the minor orders, inferior to the diaconate, began to be instituted in the Church, it is so shrouded in obscurity that no certain conjecture can be discerned or explained. St. Ignatius, who wrote at the beginning of the second century, openly recognizes only three major grades: the episcopate, the presbyterate, and the diaconate. But the first, to my knowledge, to name lectors is Tertullian in his book *On the Prescription of Heretics*, ch. 41. However, subdeacons, exorcists, and acolytes do not appear before the Cyprianic epistles 27, 28, 78, 79, 80, 16, 55, and the Epistle of Pope Cornelius to Fabius of Antioch in Eusebius, lib. VI, ch. 43, which also adds doorkeepers. But from the middle ages, nothing clear is brought forth. And the difficulty is increased, both because it must be believed that certain Churches preceded others in this discipline, by their own example; and because it is customary for the clergy of lower rank to be included under the deacons; whence Optatus, long after the introduction of the clergy subordinate to the deacons, after he had placed in lib. I, p. 39; lib. II, p. 53, the members of the Church as bishops, presbyters, deacons, ministers, and laity or the crowd of the faithful, in the same book, p. 59, he adds: "Since there are (as I said above) four kinds of heads in the Church: of bishops, presbyters, deacons, and the faithful; for whom are counted five orders of the Church according to Jerome on Isaiah, ch. XIX: bishops, presbyters, deacons, the faithful, and catechumens." And so it remains doubtful whether this and similar passages of the Constitutions originated from their first editor, or from an interpolator of the same. I have omitted the book of little authority *On the Roman Pontiffs*. It has under Hyginus: "This man arranged the clergy, and distributed the grades." And under Victor: "This man made the following clergy."

^A *For this is the teacher of piety; this is your father after God, who by water and the Spirit regenerated you into adoption; this is your ruler and leader; this is your king and potentate; this is your earthly god* (81) *after God, who ought to enjoy honor from you. For concerning him and those like him, God said: "I have said, You are gods, and all sons of the Highest."* And: *"Thou shalt not speak evil of the gods"* (82). Therefore, let the bishop preside over you as one honored with the dignity of God, by which he holds the clergy and rules over all the people. And let the deacon stand by him, as Christ unto the Father (83), and let him minister unto him in all things blamelessly, as Christ, doing nothing of His own self, always does the things that are pleasing to the Father. And let the deaconess ^B be honored by you in the figure of the Holy Spirit; who should do or say nothing without the deacon; just as the Paraclete neither speaks nor does anything of His own self, but glorifying Christ, awaits His will; and as it is not possible to believe in Christ without the teaching of the Spirit, so let no woman approach the deacon or the bishop without the deaconess. Let the presbyters be considered by you as representing us the apostles, and let them be teachers of the knowledge of God; since the Lord also, when sending us, said: "Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatsoever I have commanded you." Let widows and orphans also be esteemed by you in the form of the altar.

VARIOUS NOTES

(81) *An earthly god.* You will find him called an earthly god in the Epistle of Gregory II to Leo the Isaurian, which is placed before the seventh general council. In this way, he calls the priest *Christ* in Gregory Nazianzen, poem 3, p. 61. And that the name of God is given to the priest, and the name of gods to priests in the sacred utterances, is taught by John Chrysostom, among others, in his *Exposition on Psalm* CXXXVII, and Pope Gregory, book IV, epist. 31. In Jornandes, *On the Gothic Re- ^C sources*, chap. 28, Alaric the king, having looked upon the admirable city of Constantinople and the army of Theodosius the Great correctly ordered, utters these words: "The emperor, without doubt, is an earthly god." COT. (82) *And shall not speak evil.* It is added in another codex. CLER. (83) *As Christ unto the Father.* As also he rules over God. Both codices. ID. (84) *And let the deaconess.* Many things in the *Constitutions* smack of the Arian and Macedonian error, and would smack of it even more if it were certain that they were written after the rise of those heresies. But the present passage is refuted chiefly by these words in St. Gregory Nazianzen, oration 44, p. 709, *On the Holy Spirit*: "The Paraclete will be present lordly, not servilely, nor awaiting a command and order, as it seems to some." Nevertheless, in order that, according to Photius' judgment, the error concerning the Trinity may in some way be removed from the *Constitutions*, it can be said with St. Jerome in his book *Apology against Rufinus*, chap. 4, that some ecclesiastical writers, before Arius was born, spoke in a way that was innocent and less cautious. Moreover, we show ^D to Hermas that the name of "minister" was attributed by some holy Fathers to the Son and the Holy Spirit. However, a comparison of the Trinity and the Hierarchy is indeed produced by the Anomoean at the end of the first dialogue *On the Holy Trinity*, vol. II of the works of St. Athanasius, but it is piously reduced to the Catholic faith by the orthodox author, who infers the consubstantiality of the Father, the Son, and the Holy Spirit from the consubstantiality of the bishop, presbyter, and deacon. Add to this that the ancients everywhere compare priests with God and Christ, and that St. Ignatius in his *Epistle to the Trallians*, chap. 3, and St. Polycarp in his *Epistle*, chap. 5, say that deacons are the likeness of Christ; whom, however, Gabriel of Philadelphia, chap. 5, book *On the Priesthood*, wants to hold the place of angels as following the clergy, as he wants the bishop to hold the place of God and the presbyter the place of Christ. "The deacon," he says, in the *Epistle to the Trallians* of the corrupter of Ignatius, chap. 7, "is like [the angelic power]"; see the pseudo-Hieronymian epistle *On the Orders of the Church*, and the *Acts of the Council of Nicaea*, chap. 51. *On the ecclesiastical constitutions*, n. 2. The true Ignatius to the Smyrnaeans 8: "Follow the deacons, as Jesus Christ the Father, and the presbyterate as the apostles; but reverence the deacons as the commandment of God." COT. (85) *And orphans.* Added to yours in another codex. CLER.

Let them be considered by you as type of the altar 86, and let even the virgins be esteemed as a type of the censer 87, and of the incense.

Chapter XXVII.

As, therefore, it was not lawful for any stranger, not being a Levite, to offer anything or to approach the altar without the priest, so do you also do nothing without the bishop 88. But if anyone performs anything without the bishop 89, he does it in vain; for it shall not be reckoned to him as work. For just as Saul, having offered without Samuel, heard that "It has been done in vain by you," so also any layman performing anything without the priest labors in vain. And as King Ozias, not being a priest, yet performing the offices of the priests, was struck with leprosy because of his transgression [*]: so also every layman shall not be unpunished, having despised God, and having raged against His priests, and having snatched the honor to himself, ^Bnot having imitated Christ, who "did not glorify Himself to be made High Priest," but waited to hear from the Father: "The Lord swore and will not repent, You are a priest forever according to the order of Melchizedek." If, therefore, Christ does not glorify Himself without the Father, how is it possible for a man to thrust himself into the priesthood 90, not having received the dignity from a superior, and to do those things which are lawful only for the priests? Or did not the Corites 91, although they were of the tribe of Levi, perish by fire? Who, when the people regarding Core and Dathan rose up against Moses and Aaron, and regarding the things pertaining to them were consumed by fire, let—

^A them not go down alive into Hades? And the rod that blossomed repressed the madness of the many, and at the same time demonstrated whom God had chosen as high priest. You ought, therefore, brothers, to offer your sacrifices and oblations to the bishop as to a high priest, either by yourselves, or through the deacons; nay, moreover, bring to him the firstfruits also, and the tithes, and the spontaneous gifts; for he himself knows those who are in need, and distributes to each according as is suitable; so that, for instance, one might not receive twice or oftener on the same day, or in the same week, while another receives nothing at all; for equity demands that assistance be given rather to those who are truly afflicted than to those who only seem to be such.

CHAPTER XXVIII.

Concerning the feast, and in what manner each order of the clergy ought to be honored by those who invite them.

To those invited to the agape, or feast, as the Lord called ^B it...

[i]VARIOUS NOTES[i]

...Core, contended that the first ones, with his own father and his own men, had been swallowed by the earth and descended alive into the infernal regions; as Moses relates in the sixteenth chapter of Numbers, a great miracle, that while Core perished, his sons did not perish. Finally, Gregory of Nyssen also teaches in his *Life of Moses*, page 185, that in that civil dissension some envied the authority of Moses, others the priesthood of Aaron. In truth, although they rose up against both Moses and Aaron, yet some sought the former more, and others the latter. ^C ...at the end of the Fragment, "by the affection called among them agape, and by the reception, and by the service of the tables." See Clement of Alexandria, *Paedagogus*, book I, chap. 1, p. 141; the interpreters on Luke xiv, 13; the lexicographers; and the Epistle of Ignatius to the Smyrnaeans, number 8, with the interpolation. Indeed, the ancient church introduced the *Agapae*, or public feasts, with good right, both because of the communion and friendship, which the Lacedaemonians for this reason called their *syssitia* as *philotia*, as if to say *philia*, according to Porphyry in *De Abstinentia*; and also for the sustenance of the clergy and the poor; whence the name of *agape* is often found applied to alms. But gradually the custom was afterward abolished, because ambition, drunkenness, ^D strife, and even Judaism and paganism had crept into it. For it is reported by Philo, in the book *On the Planting of Noah*, that the ancients used to celebrate sacred feasts in the temples after sacrifices, and hence it is believed that the word *methuein* derives its origin, because after the sacrifice was finished, they would indulge in wine. You have a similar derivation in the *Etymologicum Magnum*. It is derived also from *enthein* (Sylburgius *thuein*, that is *en thuein*), that is, to sacrifice. Furthermore, no one is unaware that the solemn and sacred feasts of the heathens were accustomed to be held lavishly in the shrines. Moreover, concerning the Jews, besides Isaiah lviii, 9; Malachi i, 10, the passages of Deuteronomy, and Theodoret, question 10 on that book, Cornutus on the fifth satire of Persius [notes]: *Thynnus* is a kind of fish, which they were accustomed to carry to the temple on feast days, so that they might feast there for the holiday. I also remember reading somewhere of the current custom of the Arabs, of placing feasts for the needy on certain days. Cor.

^A vivium, if they wish to invite old women; and if the deacons know that one is in need, let them send them [food/gifts] very often. Also, let the portion customary for the shepherd be set aside from the feast—I mean the portion of first-fruits—as for a priest, even if he is not present at the feast, to the honor of God who entrusted the priesthood to him. But as much as is given to each of the elder women, let double be given to the deacons as a tribute to Christ. ^B To the presbyters, moreover, because they labor constantly regarding the word of doctrine, let a double portion also be assigned to them, in grace of the Lord’s apostles, whose place they also hold, as counselors of the bishop and the crown of the Church; for they are the synedrion and the senate of the Church. And if a reader is also present, let him also receive one portion, to the honor of the prophets; and in like manner the cantor and the doorkeeper. Let the laity, therefore, distribute to each rank the honor that is due, in gifts and in the deference shown in their mode of life; and let them not easily cause annoyance to the ruler, but let them signify what they wish through the ministers, that is, through the deacons, to whom they may more freely have recourse. For neither ^C is it possible to approach God Almighty...

[alt-version omitted]

[index: entries preserved]

^A except through Christ. So too, let the laity make manifest to the bishop all things whatsoever they desire through the deacon, and thus let them accomplish them according to his judgment; for neither formerly was any holy thing offered or done in the temple without the priest. For "the lips of a priest shall keep knowledge, and they shall seek the law from his mouth," ^B as the prophet says somewhere, for he is the messenger of the Lord Almighty. For if the worshippers of demons, in their polluted, abominable, and unclean sacrifices, by which they provoke God, have up to this time imitated holy and divine things—though, when a comparison is made, such detestable superstition must be separated as far as possible from holy rites—if, I say, in their illusions they offer nothing and act nothing without a false priest, but rather deem their priest to be the mouth of the stones, waiting to see what he shall command them to do, and accomplish everything that he commands them, and without him do nothing, and honor that priest, and hold his name to be sacred, to the honor of inanimate idols, and to the worship of evil spirits: if, I say, they who cherish vain and false things, and have their hope founded on nothing certain, still study to imitate holy rites: how much more just is it for you, who have the clearest faith and the most certain hope, and who await a glorious, perpetual, and stable promise, to honor the Lord God through those who are set over you, regarding the bishops as the mouth of God?

Chapter XXIX.

Why then do you not also consider your own mediators of the word to be prophets, and reverence them as gods?

Chapter XXX. How the laity ought to obey the deacons.

For now the deacon is to you in the place of Aaron, and the bishop in the place of Moses. If, therefore, Moses was called a god by the Lord, let the bishop be held in honor by you as a god, and the deacon as his prophet. For as Christ does nothing without the Father, so neither does the deacon without the bishop; and as the Son does not subsist without the Father, so neither does the deacon without the bishop; and as the Son is a debtor to the Father, so is also every deacon to the bishop; and as the Son is the messenger and prophet of the Father, so is also the deacon the messenger and prophet of the bishop. Wherefore, all things which he does for anyone, let them be made known to the bishop, and through him let them be brought to completion.

Chapter XXXI. That the deacon ought not to do anything without the bishop.

Let him do nothing at all without the bishop, nor give anything to anyone without his approval. For if he gives to anyone in secret, as if the person were in need, he will give it to the insult of the bishop, and accuses him of neglecting the afflicted. But he who speaks evil of the bishop, either by word or by deed, sins against God, not having listened to Him saying: "Thou shalt not speak evil of the gods." (Exod. xxii, 28) For He did not make this law concerning stone or wooden idols, which are abominable owing to their falsely assumed name, but concerning priests and judges, to whom He said elsewhere: "Ye are gods, and sons of the Most High." (Ps. lxxxi, 6)

Chapter XXXII. That the deacon ought not to give to anyone against the will of the bishop, for this will result in the slander of the bishop.

If, therefore, you know, O deacon, that anyone is suffering tribulation, inform the bishop, and then bestow it; but do not do anything secretly to his insult, so that you may not stir up murmuring against him; for not against

against him, but against the Lord God; and the deacon and the rest will hear what Aaron and Miriam heard when they spoke against Moses: "How were you not afraid to speak against Moses my servant?" And again, Moses himself says to those who had gathered against him: "For your murmuring is not against us, but against the Lord our God." For if he who calls a layman a fool or senseless shall not go unpunished, as having insulted the name of Christ, what might one say against a bishop, through whom the Lord ^B gave you the Holy Spirit in the laying on of hands; through whom you have learned the holy doctrines, and have known God, and have believed in Christ; through whom you have been known by God; through whom you were sealed with the oil of gladness and the ointment of understanding; through whom you were shown to be sons of light; through whom the Lord, in your illumination, bearing witness to the laying of the bishop's hand, extended his sacred voice over each one of you, saying: "You are my son, this day I have begotten you"? Through your bishop God adopts you as a son, O man; recognize, O son, the right hand which is your mother, love him who exists as your father after God, and honor him. ^C

CHAPTER XXXIII. How it behooves us to honor the priests, and to esteem them as venerable, being spiritual fathers.

For if the divine oracle pronounces concerning carnal parents: "Honor your father and your mother, that it may be well with you"; and: "He who speaks evil of father or mother, let him die the death," how much more concerning ^D

spiritual parents! ^A Scripture admonishes you to honor them and cherish them as benefactors and as ambassadors of God; those who regenerated you through water, who filled you with the Holy Spirit, who nourished you with the word, who reared you in their instruction, who established you with their exhortations, who deemed you worthy of the salutary body and the precious blood, who absolved you of your sins, and made you partakers of the holy and divine Eucharist, and who have made you sharers and co-heirs of the promise of God? Revering these, honor them with every kind of honor; for they have received from God the authority of life and death, in judging those who have sinned and condemning them to the death of eternal fire, and in absolving those who repent of their sins and restoring them to life. ^B

CAPUT XXXIV. That priests are superior to rulers and kings.

Consider these to be set over you in the place of rulers and kings, and offer them tribute as you do to kings; for it is right that they themselves and their household should be nourished from your goods. As Samuel commanded the people concerning the king in the first book of Kings, and Moses concerning the priests in Leviticus: so do we also command you concerning the bishops. For if there, the multitude provided tributes for such a king in proportion, how much more now does the bishop deserve to receive from you those things which have been determined by God for him, for the nourishment of himself and of the clergy who are with him? ^C And if it is right to add something more to this statement, let him receive even more than that person did in the old times; for he indeed administered only military matters, being an arbiter of war and peace for the protection of bodies, but this one administers the priesthood of God, averting the dangers both of body and soul. Therefore, by as much as the soul is superior to the body, by so much is the priesthood superior to the kingdom; for it binds and looses those who are worthy of punishment or forgiveness. Wherefore you ought to love the bishop as a father, to fear him as a king, to honor him as a lord, to offer to him your fruits and the works of your hands for a blessing, ^D

^A offering to him your firstfruits, and your tithes, and your ^B set-apart offerings, and your gifts; giving to him as to the priest of God, the firstfruits of grain, of wine, of oil, of fruits, of wool (25), and of all things which the Lord your God grants to you; and your offering shall be acceptable to Him for an odor of sweetness to the Lord your God, and the Lord shall bless the works of your hands, and shall multiply the good things of your land; since "a blessing is on the head of him who gives."

CHAPTER XXXV.

That the Jewish laws, and the Gospel, enjoin the offering of fruits.

You ought to know, however, that even if the Lord has delivered you from the servitude of the imposed bonds, and has led you out ^C into relief and refreshment, no longer permitting you to sacrifice brute animals for sins, and for purification, and for scapegoats, and for frequent washings and sprinklings; He has by no means delivered you from the contributions (24) which you owe to the priests, and from the charitable works toward the needy. For the Lord says to you in the Gospel: "Unless your righteousness shall exceed that of the scribes and Pharisees, you shall not enter into the kingdom of heaven." So then, your righteousness shall abound when you manifest greater care for the priests and for the ^D orphans and all the needy, as it is written: "He dispersed, he gave to the poor, his righteousness abides forever." And again: "By alms and faith sins are purged." And again: "A blessed soul is all simplicity" (26). Thus then you shall do, as the Lord commanded; and you shall give to the priest the things owed to him, as [alt-version omitted] [index: entries preserved]

as the firstfruits of the threshing floor and the winepress, and for sins, as a mediator of God and of those needing cleansing and intercession. For it is fitting for you to give, and for him to dispense, inasmuch as he is the steward and administrator of ecclesiastical affairs. Yet you shall not summon your bishop to account, nor shall you observe his administration, how he performs it, or when, or to whom, or where, or whether well, or poorly, or as is proper. For he has as his auditor the Lord God, who entrusted this administration into his hands, and deemed him worthy of the priesthood of such a position.

Chapter XXXVI. Commemoration of the Ten Commandments; and how they are expounded here.

Keep before your eyes the fear of God, always mindful of the ten commandments of God. To love the ^B Lord God, one and only, with all your strength (28). Not to attend to idols, or to others, as to gods that are insensate, or brute, or demons. Know the new and preeminent creation of God, which began through Christ, and you shall keep the Sabbath for the sake of Him who ceased from creating, but did not cease from providing, a Sabbath of meditation on the laws, not a cessation of the hands. Reject every unlawful desire, every malice that tends toward the corruption of men, and every anger. Honor your parents, as the authors of your ^C generation. "Love your neighbor as yourself." Share your life with those in need. Flee perjury and frequent, empty swearing; for you will not go unpunished. Do not appear before the priests empty-handed (29), and offer your voluntary gifts continually; and do not cease from going to the Church of Christ, but rather hurry to it in the morning before every work, and come to it again in the evening, thanking God for that He has granted you life. Work hard, be persistent, labor, offer to the Lord your voluntary gifts. "For it says, honor the Lord with your righteous labors." If you are unable to cast into the Corban (30), at least share with the needy.

one, or two, or five small coins. ^A Treasure up for yourself the heavenly wealth, which neither moth nor thieves can destroy. Doing this, do not judge your bishop or your fellow layman; for if you judge your brother, you have become a judge, even though no one appointed you; for it is permitted to priests alone to judge, since it is said to them: "Judge a righteous judgment." And again, "Become approved money-changers." ^B For it is not permitted to you to do so.

VARIOUS NOTES

(31) "Become approved money-changers." This command, although it exists nowhere in the Scriptures, is nevertheless praised as if it were Scripture, even by Clement of Alexandria toward the end of *Stromateis* I; by Origen on Matthew XXII, 23, 34; XXIV, 4, 5; by Pamphilus at the beginning of the *Apology for Origen*; by Palladius in the *Life of Chrysostom* c. 4, and by Nicephorus, *Ecclesiastical History* lib. X, c. 26. However, some report it to be evangelical, together with the heretic Apelles, according to Epiphanius, heresy 44, c. 2; Cassian, conference I, c. 20, and II, c. 9; and the author of the *Questions to Cæsarius*, ascribed to the brother of Gregory Nazianzen, in the answer to interrogation 140. Yet this passage is fictionalized from the aforementioned work of Palladius, a writer later than Cæsarius. Besides the last three, some attribute it to Christ: the father of the *Clementines*, homily 2, n. 51, homily 5, n. 50, and homily 18, n. 20; Origen, volume XIX on John ad cap. VIII, verse 20; Jerome toward the end of epistle 152; Chrysostom, in the sermon *On Pentecost*, where the Acts of the Apostles are read, slightly after the beginning; and Socrates, *Ecclesiastical History* lib. III, c. 16. Conversely, Dionysius of Alexandria calls it an apostolic voice in his *Epistle to Philemon*, a Roman presbyter, whose words are related by Eusebius, *Ecclesiastical History* lib. VII, c. 7. Cyril of Alexandria says it is Paul's, on Isaiah III, 5. Many others use the same maxim, having it before their eyes from the Fathers. See, especially, if you wish, Clement, *Stromateis* lib. VI, p. 655; lib. VII, p. 754; Origen, *Homily on Leviticus*, homily 12 (in Jerome, 9); on Jeremiah, slightly after the middle, homily 11; on the same prophet toward the end, homily 2; on Ezekiel, slightly after the beginning, homily 2; volume X on Matthew, not far from the beginning, and on Matthew XXIII, 37; likewise homily 1 on Luke, which passage Ambrose imitates at the beginning of his *Commentaries* on that Gospel; furthermore, in John volume XXV, ad cap. VIII verse 46, and volume XXXI, ad cap. XII, verse 20; Athanasius, *Epistle to Solitaries* near the beginning; Cyril of Jerusalem, *Catechesis* VI, at the end; Basil, *Homily on the Beginning of Proverbs* before the middle, on Isaiah 22; III, 2; V, 20; Gregory Nazianzen, in iambic poem 18, p. 218; Ambrose on Luke XIX, 45; Jerome, lib. I *Apology against Rufinus* c. 4, lib. I of the *Commentaries on the Epistle to the Ephesians*, at the end of chapter IV, and ad verse 10 of chapter V, and in the book on the *Epistle to Philemon* ad verse 5; Procopius of Gaza on Leviticus, p. 53; Gregory the Pope, lib. XXXIII of the *Morals* c. 26; Damascene, *On the Orthodox Faith* lib. IV, c. 18, and Epiphanius the Deacon, in the panegyric sermon to the seventh general synod. It is asked now, what should be thought of this most celebrated passage.

^C I propose my own view briefly for the reader to examine. It was reported by tradition, whether unwritten or related in some apocryphal work of better repute, that it was uttered by a divine oracle of the New Testament: "Become approved money-changers." Someone, finding it, noted it in the margin of his codex at Matthew XXV, 27, and Luke XIX, 23, where he saw a mention made of money-changers. Another thought to note it at a similar passage of the Apostle, I Thessalonians V, 21. A third perhaps placed it in the three aforementioned locations. And I do not know if it was not also written in the margin of the first Epistle of John, cap. IV, verse 1. From there, later on, the spurious words crept into the sacred context. This resulted in it being cited as if it were Scripture, as if evangelical, as if Christ's, as if apostolic, as if Paul's, as if Christ's and Paul's both (which Socrates seems to have thought). Certainly, it is wont to be joined with the mentioned texts. Cyril of Alexandria clarifies the matter when he says: "The blessed Paul also says something of this sort: 'Become wise money-changers, test all things; hold fast what is good, abstain from every form of evil.'" Which later words are read in the said Epistle to the Thessalonians. Therefore, the huge confidence of Rufinus is worth noting: because he could not find our testimony in the apostolic exemplars which he was using, in translating the passage of Dionysius in Eusebius' History, "become approved money-changers," he did not translate it, but substituted for it: "Test everything, hold fast to what is good"; in which way St. Augustine brings in the Apostolic dictum in I Thessalonians V, 21, in his book *On Nature and Grace* c. 39. Nicephorus, lib. X, c. 26, is accused of less error, where he compiles the historian Socrates as usual, and ascribes to Christ and the Apostle what the latter proposes with the general expression "of the divine word": by which (if I may be permitted a suspicion) he involves the present passage of the *Constitutions*, concerning which we observed at the beginning of the notes that the "divine word" is spoken of from Epiphanius and Cedrenus. And just as here it is held as "approved money-changers," and in the following chapter "knowledgeable silver-collectors," so too in Philo Judaeus, book *On the Judge* at the end, [it appears as] "a good silver-collector"; in Gregory Nazianzen, in the poem cited above, "wise silver-collector"; in Cyril of Alexandria, "wise money-changers"; in Origen, tractate 27 on Matthew, "prudent money-changers"; homily 1 on Luke, "by the most practiced money-changers"; at John XIII, 20, "good money-changers"; in Theodore the Studite, *Catechetical sermon* 125, "wise money-changers"; in Jerome, I *against Rufinus*, "upright money-changer," in the chapter of the *Epistle to the Ephesians* "most prudent money-changers," in the *Epistle to Philemon* "cunning money-changer"; in Ambrose on c. 1 and 19 of Luke, "good money-exchanger, good money-changers"; in Epiphanius the deacon, "from the divine money-changers," and in John Climacus, *Ladder* degree 4, slightly before the end, "most wise money-changer." Finally, when these words of the subsequent chapter are deservedly compared with these of Chrysostom in the sermon already praised: "For just as money-changers, one side casts out counterfeit and worthless coin, but the other side will keep the approved and sound," as well as these of Damascenus—likewise cited—: "Let us become approved money-changers, gathering the genuine and pure gold, but rejecting the counterfeit"

For the contrary has been said to those who do not possess the dignity of judge or teacher: "Judge not, and you shall not be judged."

CHAPTER XXXVII

On accusers and informers; and that a judge must not believe them easily, nor yet disbelieve them, but must use diligent inquiry.

^BBut a bishop must judge rightly, as it is written: "Judge a righteous judgment." And elsewhere: "And why do you not judge of yourselves what is just?" Be therefore as expert money-changers. For just as they reject counterfeit coins but keep the genuine, in the same manner it is fitting that the bishop embrace those who have no blemish, but either treat those which are blemished or, if they are incurably diseased, cast them away—yet not cut them off hastily, nor believe any and everyone. For it often happens that some, through zeal or envy against a brother, raise a false accusation; as the two elders did in Babylon against Susanna, and as the Egyptian woman did against Joseph. You, therefore, being a man of God, do not accept such things readily, lest you destroy the innocent and kill the righteous one. For he who delights in hearing such things is a father of wrath rather than of peace. And where there is wrath, there the Lord is not; for wrath is a friend of Satan—I mean that wrath which is stirred up against justice by false brothers, which never allows concord to exist in the Church. Wherefore, ^C having recognized such foolish, contentious, and zealous men—those who delight in evil—do not give them credence; but rather, when you hear them accusing a brother, be on your guard; for to them, murder seems a trifle, and they destroy a man where no one suspects it. Do you, therefore, consider the accused, and wisely weigh his character—who and what he is. And if you discover that the accuser is speaking truly and justly, then act according to the Lord’s teaching: taking the accused one alone, with no one else present, correct him so that he may repent. But if he is not persuaded, then taking with you a second or third person, show him his fault, admonishing him with meekness and discipline; for ^D "in a good heart wisdom shall rest; but in the heart of the foolish, it is not recognized."

CAPUT XXXVIII. That one must rebuke sinners privately, and receive those who repent, according to the constitution of the Lord.

^A If, therefore, he is persuaded in the presence of the three of you, it is well; but if any one should harden himself, tell it to the Church; and if he also disregards the Church, let him be to you as the Gentile and the tax collector; and no longer receive him in the Church as a Christian, but avoid him as a Gentile. But if he should wish to repent, receive him; for the Church does not admit the Gentile or the tax collector into communion before each of them repents of their former impieties; for ^B our Lord Jesus, the Christ of God, has established a place of repentance for those who repent.

CAPUT XXXIX. Examples of repentance.

For I myself, Matthew, one of the twelve who speak to you in this doctrine, am an apostle and was myself formerly a tax collector, but now, by believing, I have obtained mercy, having repented of my former deeds and been accounted worthy to be an apostle and a herald of the Word; and Zacchaeus, whom the Lord received when he repented and besought Him, was likewise a tax collector before. And already, even soldiers and a crowd of tax collectors, having approached the Lord regarding the word of repentance, hear from the prophet John after baptism: "Do nothing more than what has been prescribed for you." Likewise, hope is not lost for the Gentiles if, having repented, they cast off their unbelief. Consider, then, as a Gentile and tax collector him who has been convicted of an evil work and does not repent. But if later he repents and turns back from his error—even as the Gentiles when they desire to repent, we receive into the Church so that they may hear the word ^C of the Lord, though not...

communicating with them until they have received the seal and been perfected. So too, with such as these, we allow them to enter ^A until they show forth fruits of repentance, that by hearing the word they may not perish utterly. Yet let them not communicate in prayer, but let them depart after the reading of the Law, the Prophets, and the Gospel, that by departing they may amend their life and manners, studying daily to attend the sacred assemblies and to devote themselves to prayer, so that they also may be able to be admitted, and those who see them may be pricked in heart, and become more cautious, fearing to fall into similar calamities.

CAPUT XL. That one ought not to be hostilely disposed toward him who has sinned once or twice.

Furthermore, Bishop, do not loathe him who has fallen into one or two errors, nor exclude him from the hearing of the Lord’s word, nor expel him from the common company of the brethren; since not even the Lord refused to eat with publicans and sinners, and being reproached by the Pharisees on this account, said: «They that are strong have no need of a physician, but they that are sick.» ^B With those, therefore, who have been excommunicated by you on account of sin, associate and dwell together, having care of them, comforting them, supporting them, and saying to them: «Strengthen the weak hands, and the feeble knees.» For those who mourn must be comforted, and those who are faint-hearted must be given zeal, that by the excess of their grief they may not descend into folly; since «the faint-hearted is very unwise.» ^C

CHAPTER XLI.

Now if anyone who has turned back shows fruits of repentance, then admit him to prayer; as that prodigal son who had perished, and had squandered his paternal goods upon harlots, and afterward fed swine, and desired to be filled with the husks, but could not obtain them; when he was led by repentance and returned to his father, and said: «I have sinned against heaven and before thee, and am no more worthy to be called thy son;» ^B the father, who loves his own, received him with music, and having restored the former robe, and the ring, and the sandals, and having killed the fatted calf, he rejoiced with his friends. Do thou likewise, O bishop: but as thou receivest the heathen after instruction, so also, having laid hands on this one, [p. 696] as one cleansed by repentance, with all praying for him, thou shalt restore him to his former pasture; and for him the laying on of hands shall be in the place of the washing; for indeed, through the laying on of our hands, the Holy Spirit was given to those who believe. And if any of the brethren who have not fallen should complain to thee that thou hast been reconciled to him, say to him: «Thou art ever with me, and all that is mine is thine; but it was meet to rejoice and be glad, because this thy brother was dead, and is alive again, and was lost, and is found.» For that God not only pardons those who repent, but also restores them to their former dignity, the saint is a sufficient witness ^C (47).

NOTES UPON VARIOUS MATTERS.

(45) *Again.* And another codex, Vind. Caes. (46) *Having laid hands.* This is the reconciling imposition of hands; of which also chapter 45, and often the Fathers, often the councils, make mention. Remarkably S. Cyprian, epist. 9: "For whereas in lesser sins sinners do penance for a set time, and according to the order of discipline come to confession, and by the imposition of hands of the bishop and clergy receive the right of communion; now in a crude time, while persecution still persists, and the peace of the Church has not yet been restored, they are admitted to communion, and their name is offered, and not yet having performed penance, not yet having made confession, not yet having had the hand imposed upon them by the bishop and clergy, the Eucharist is given to them." Optatus after the middle of book II: "While you impose the hand and forgive sins." The Council of Carthage IV, canon: "He who seeks penance in sickness, and by chance, while the priest is invited to him, has fallen silent through the weight of his illness, or has become frenzied, let those who heard him give testimony, and let him receive penance. And if he is believed to be about to die immediately, let him be reconciled by the imposition of hands, and let the Eucharist be poured into his mouth. If he survives, let him be admonished by the aforementioned witnesses that his request was satisfied, and let him be subjected to the established laws of penance, as long as the priest who gave the penance shall deem fit." And the canon of the Council of Orange: "It has been pleased that those who depart from the body having received penance be communicated without the reconciling imposition of hands: which is sufficient for the consolation of the dying, according to the definitions of the Fathers, who have rightly called such communion viaticum. But if they survive, let them stand in the order of the penitents, and having shown the necessary fruits of repentance, let them receive legitimate communion with the reconciling imposition of hands." Cor.

(47) *To his former dignity.* In book VIII, cap. 9. With Cyprian, epist. 19, Eusebius, in Damascenus, book II of the *Parallela*, cap. 86, and those who call repentance a second baptism, the baptism of tears, the baptism of repentance. Indeed, Chrysostom in *Paraenesis* 4, to the fallen Theodore, Palladius in *Lausiac History* cap. 140, and John Climacus, *Ladder* step 5, p. 127, maintain that some who have performed penance have existed more holy than they were before they sinned, and in blessedness and piety have surpassed those who persevered in baptismal righteousness. And Lactantius writes, book V, cap.: "Since it is allowed to make amends to God; and there is no one so evil a worshipper of God, who, given the opportunity, does not return to appease God, and indeed with greater devotion. For the consciousness of sin, and the fear of punishment, makes one more religious; and always faith which repentance restores is much stronger." But the mind of the Church seems to have been different, when it excluded the laity who had fallen from sacred orders, and did not restore clerical penitents to their former grades; likewise, the Council of Elvira, which in canon 58 grants the right of baptizing in necessity only to the faithful who have their own [baptismal] washing intact. With this also agrees Athanasius in that, "Whosoever shall say, etc." Edit. Paris.

^A saint David, who after the sin committed against Uriah, prayed to God saying: "Restore unto me the joy of thy salvation, and uphold me with thy free spirit"; and again: "Turn away thy face from my sins, and blot out all mine iniquities. Create in me a clean heart, O God, and renew a right spirit within my inward parts. Cast me not away from thy presence, and take not thy holy spirit from me." Do thou, therefore, as a compassionate physician, heal all who have sinned, using salutary remedies for their assistance; not only cutting, or burning, or applying dry and biting medicines, but also binding up, inserting lint, applying mild poultices that promote healing, and irrigating with words of consolation. But if the wound be deep, nourish it with a sweet plaster, that, when filled, it may be restored to being equal with the sound part; but if it should become foul, then cleanse it with a biting powder, that is to say, with a reproving word; but if it should swell, smooth it down with ^B a sharp collyrium, namely, with the threats of judgment; and if a spreading sore occurs, cauterize it, and cut out the corruption, afflicting it with fastings. If you do these things, and recognize that from the soles of the feet even unto the head there is no place for a poultice, nor oil, nor bandages, but the sore spreads and anticipates every cure, like gangrene rotting every limb; then, with much circumspection and consultation, and with other experienced physicians, cut away the putrid limb, lest the whole body of the Church be corrupted. Be not, therefore, easy or prompt to cut. Neither rush immediately to the saw armed with many teeth; but first use a scalpel, and incise the abscess, so that the cause of the pain lying within being removed, the body may remain sound and free from pain. But if you see anyone who is impenitent and hardened, then with grief and sorrow, being incurable, ^C cast him forth from the Church. For the Scripture says: "Put away the wicked from among yourselves."

And: "You shall make the children of Israel wary." And again: "You shall not respect the person of the rich in judgment, nor shall you pity the poor in judgment, for the judgment is the Lord's."

CAPUT XLII. That a judge must not be an acceptor of persons.

^B If, however, the accusation is false and calumnious, and you, the pastors together with the deacons, either out of acceptance of persons or through the bargaining of gifts, wishing to please the slanderer, have embraced the lie as the truth and have cast out from the Church the accused, even though he had no part in the crime, you shall render an account on the day of the Lord; for it is written: "You shall not slay the innocent and the just; you shall not take bribes to smite a soul; for bribes blind the eyes of the wise and pervert the words of the just." And again: "Those who justify the wicked for the sake of bribes, and take away the justice of the just." Attend, therefore, lest, having become acceptors of persons, you fall under this voice of the Lord. For this reason, avoid the unjust condemnation of anyone and the patronage of wicked men. "For woe to him who calls evil good, and good evil; who makes bitter sweet, and sweet bitter; who puts light for darkness, and darkness for light." For when you unjustly condemn others, you pass sentence against yourselves, because the Lord says: "With what judgment you judge, you shall be judged, and with what you condemn, you shall be condemned."

^C Therefore, if you judge without acceptance of persons, you will recognize the accuser who bears false witness against his neighbor, and you will declare him to be a slanderer, an envious person, a murderer, one who stirs up everything with wicked altercations and accusations, unstable in his words, contradictory to himself in what he says, and caught by the words of his own mouth; for a strong snare stands against him, his own lips. You shall judge this man severely when he has been convicted of false testimony, and you shall deliver him to the sword of fire; and you shall do to him as he intended to do maliciously to his neighbor; for in as much as he spoke against him, he murdered his brother by occupying the ears of the judge; but it is written: "He who sheds the blood of a man, for his blood his own blood shall be shed"; and you shall take away the innocent blood from yourself, which was shed without cause.

CHAPTER XLIII: How it is proper to punish calumniators.

^A You shall therefore make him an outcast, as a fratricide. Then, after time has elapsed, if he says he repents, impose fasts upon him; and after this, having laid your hands upon him, receive him, having first secured him, so that he may not disturb anyone again. But if, having entered a second time, he creates a similar sedition, not ceasing to raise up crowds and to mock his brother, contriving stigmata out of contentiousness, eject him as a pestilence, so that he may not corrupt the Church of God. For such a man constitutes wars in cities; this man, even if he should be among you, not being fitting for the Church, proves to be superfluous and vain, staining, as much as lies in him, the body of Christ. For if some men, when they are born and have superfluous limbs attached to their bodies, such as fingers or overgrowths of flesh, cut these ^B off from themselves because of their indecency—and no indecency is added when a man recovers his natural beauty through the work of some artisan—how much more should you, the shepherds of the Church, which is a complete body consisting of healthy limbs, believing in God in the fear of the Lord and in love, do the same when an idle limb is found, thinking evil, and causing indecency to the rest of the body, and troubling it with sedition and fighting and backbiting, providing it with fears, troubles, stigmata, backbitings, accusations, disorders, and performing such works of the devil, as if he had been ordained by the devil to befoul the Church with blasphemies and much disorder and strife and division. ^C This man, therefore, having been thrown out of the Church a second time, has been deservedly cut off from the Lord’s congregation; and the Church of the Lord is now more adorned than it was before, when it possessed a superfluous and unsuited limb; wherefore from now on it is free from blasphemy and free from befoulment.

^A Free of the wicked, of the deceitful, of the railing, of the savage, of the treacherous, of the haters of good, of the lovers of pleasure, of the vainglorious, of the deceptive, of the sophistical, who make it their task to scatter, or rather to disperse, the lambs of the Lord. You, therefore, O bishop, make it your endeavor, together with the clergy under you, to divide aright the word of truth; for the Lord says: “If you walk contrary to me, I also will walk contrary to you.” And in another place: “With the holy you will be holy, and with the innocent you will be innocent, and with the perverse you will prove perverse.” Walk, therefore, holily, that you may be judged worthy of praise 67 from the Lord, rather than of reproach from the contrary.

CHAPTER XLIV

Being of one mind, therefore, towards each other, O bishops, be at peace with one another, be sympathetic, loving toward your brothers 69; with accuracy feed the people; teach with one accord those who are subject to you to be of one mind, and to think the same thing concerning the same matters, so that “there may be no schisms among you,” but that you may be “one body and one spirit,” perfected in the same mind and in the same way of thinking 70 according to the Lord’s sanction. And let the deacon refer all things to the bishop, as Christ does to the Father; but whatever things he can, let him accomplish by himself, having received authority from the bishop, just as the Lord received from the Father to create 72 and to provide for; but let the bishop judge the greater causes. Furthermore, let the deacon be the bishop’s ear, and eye, and mouth, and heart, and soul 74, so that the bishop may not be burdened with too many cares, ^C as he is the right hand to the high priest, ^D and he who manages the lighter matters 68. Being, therefore, of one mind towards each other, O bishops, be at peace with one another, be sympathetic, loving toward your brothers, feed the flock with diligence, teaching those who are beneath you to be likeminded, and to glorify the same things concerning the same, so that “there may be no schisms among you,” but that you may be “one body and one spirit,” perfected in the same mind and in the same way of thinking 70, as is proper for the Lord’s day position. And let the deacon refer all things to the bishop, as Christ does to the Father; but whatsoever he can 71, let him manage by himself, having taken the authority from the bishop, as the Lord received from the Father 72 to create, to provide; but let the bishop judge the weightier matters 73. Moreover, let the deacon be the bishop’s ear, and eye, and mouth, and heart, and soul 74, so that the one governing may not be distressed by the multiplicity of cares.

^A. Just as Jethro also ordained for Moses [*], and his counsel was accepted.

CHAPTER XLV.

That controversies and altercations are not becoming for Christians.

Truly, it is a great commendation for a Christian to have disputes with no one. But if, by some impulse or temptation, a matter should befall someone, let him strive to have it resolved, even if he must suffer some loss, and let him not go to a pagan tribunal ^B. But do not allow secular magistrates to deliver judgment on your cases; for by them, the devil causes trouble for the servants of God, and raises up reproach, as though we possessed no wise man who could judge between parties and settle disputes.

CHAPTER XLVI.

That it is not right for the faithful to litigate before the faithless, nor to call any of them to give testimony against Christians.

Therefore, let the nations not know of the disputes that arise among you, nor should you admit the faithless to give testimony against you, nor be judged by them; nor should you owe anything to them that pertains to the tribute or the terror of authorities, but rather "render the things that are Caesar's to Caesar, and the things that are God's to God [*]," such as tax, or census, or the didrachma; just as our Lord also, by the stater for the tribute, was freed from annoyance. Therefore, choose rather to be harmed, and to pursue the things that make for peace, not only with brethren, but also with the faithless. For when you suffer some loss in the conveniences of this life, you will suffer no loss of divine goods, inasmuch as you are a worshipper of God and living according to the commands of Christ ^C. But if, which God forbid, brothers have any controversy between themselves, you who are set over them should understand from this that such men are not behaving themselves as brothers in the Lord, but rather as enemy combatants. And perhaps one of them will be found to be gentle, fair-minded, a child of light; but the other ungentle, stubborn, greedy. Therefore, he who is condemned should be rebuked and excommunicated, after the manner of hatred of the brethren ^D.

then, when he has changed his resolution, let him be received back into fellowship. And in this way, by being corrected, you will lighten the business of your tribunals and render them less crowded.

It is necessary, moreover, to forgive one another's offenses—not indeed for those who are judges to do, but for those who have quarrels with one another—just as the Lord declared when I, Peter, asked Him: "How often shall my brother sin against me, and I forgive him? Until seven times?" And He replied: "I say not unto thee, until seven times, but until seventy times seven." For thus the Lord wishes His disciples truly to be, so that they might never harbor anything against anyone, such as immoderate anger, or brutal fury, or wicked desire, or implacable hatred. Therefore, reconcile those who are tossed by anger to friendship, and those who are exasperated by hatred to concord; because the Lord says: ^A "Blessed are the peacemakers, for they shall be called sons of God."

CHAPTER XLVII

That it is fitting to hold court on the second day of the week.

Let your trials take place on the second day after the Sabbath, so that if there be any contradiction to your decision, you having until the Sabbath free, may be able to settle the disagreement and make peace between the dissenting parties before the Lord's Day. Let the deacons and presbyters also stand by the tribunal, judging with justice and without respect of persons, as men of God. When, therefore, both persons have arrived, as the law also says, let both parties involved in the dispute stand in the midst of the tribunal; and having heard them, deliver your votes holily, striving to make both of them friends before the decision of the bishop, so that a judgment may not go forth upon the earth against him who has sinned; for even in the tribunal, He who has the joint-vote and is the witness of the trial is Christ our God. ^B But if any are accused by someone of living in infamy, not walking rightly in the Lord, in the same manner hear both persons, both the accuser and the accused; and do not deliver a sentence out of a presumed opinion, nor from favoritism toward one party, but out of justice, as if giving judgment on eternal life or death. For "Justly," says God, "shall you pursue what is just." For he who is justly punished and excommunicated by you has been cast out from eternal life and glory, and is ignominious among holy men and condemned before God.

CHAPTER XLVIII

That it is not fitting to impose the same punishment for every offense, but a varied one, according to the variety of the offender.

Do not pronounce the same judgment for every sin; ^{C D}

but rather, examine each individual instance with great prudence, judging each of the offenses—the small as well as the great—and ordaining one thing for a sin of deed, and another again for a sin of speech, and likewise differently for those of intent, or of reviling, or of suspicion. And some among the sinners you shall subject to warnings only; others to almsgiving for the poor; others you shall restrain with fasts, and others you shall excommunicate ^A according to the magnitude of their crime. For the law did not set the same punishment for every sin, but decreed one thing for those committed against God, against the Priest, against the Temple, and against the sanctuary; another for those directed against the king, or a ruler, or a soldier, or a subject, or an equal, or a servant, or against possessions, or cattle; and again, differently for those against parents and kinsmen; one thing for sins of deliberate intent, and another for those committed involuntarily. And they even rendered some liable to death, whether by the cross or by stoning, while to others they assigned a fine, or stripes, or the suffering of the same things they had done to others. ^B Therefore, you also should assign diverse punishments for diverse sins, lest any injustice creep in and provoke God to anger. For of whatever unjust judgment you become arbiters, of that same you shall receive the reward from God; for, "with what judgment ye judge, ye shall be judged."

CAPUTER 49. Of what sort the accusers and witnesses ought to be.

Sitting, then, in the tribunal, with both persons present (for we shall not call them brothers until they have made peace and reconciled themselves one to another), inquire diligently about the disputants; and first, concerning the accuser, whether he accuses this person for the first time, or if he has ^C brought charges against others as well; and whether the accusation is not born of a grievance and contention on their part; and what kind of life he leads. And even if he is one who relies on a good conscience, let him not be believed alone—for such a thing is illegal—but let him have other witnesses as well, similar to himself in their way of life; just as the law says: "At the mouth of two or three witnesses shall every word be established." And why did we say that one must inquire into their way of life, what sort it happens to be? Because it often happens that even two or more may testify in wickedness and with one voice support a lie; just as the two elders did in Babylon against Susanna, and the sons ^D of the lawless did in Samaria against Naboth, and the multitude of the Jews in Jerusalem against the Lord, and against Stephen, His first martyr. Let therefore the witnesses be gentle, free from anger, fair-minded, endowed with charity, temperate.

harmless, faithful, and god-fearing. ^A For the testimony of such men is firm, both because of their character and because of their manner of life, which is true. But do not accept the testimony of those who are not such, even if they seem to agree in their accusation. For it is ordained in the Law: "Thou shalt not join with a multitude in wickedness; thou shalt not receive a false report; thou shalt not join with a multitude to turn aside from justice."

Furthermore, it behooves you also to know the person being judged: how he has behaved in the habit and conduct of his life, whether he has a life well-attested, whether he is blameless, whether he has pursued holiness, whether he is a lover of widows, and a lover of strangers, and a lover of the poor, and a lover of the brethren; whether he is one who does not desire base gain, is not eager for overeating, not a plunderer or stormer of money; whether he is temperate, and not luxurious, or addicted to wine, or an ^B idle consumer of the fruits of the earth; whether he is merciful and prompt to give.

CHAPTER L.

That it may happen that one, though having prior evils, should not be disbelieved in what is latter.

For if wicked works are laid to his charge, even now the accusations presently brought against him might be true in part, unless justice itself pleads for him; for it is possible that he may have sinned in the past, yet be innocent of this present crime. Therefore, being sober and careful about such matters, bring forth1 a certain and indubitable sentence ^C against the accused. And if, after excommunication, he seeks pardon and falls at the feet of the bishop and confesses that he has sinned, receive him. But do not let the slanderer go unpunished, lest he calumniate another who is living rightly, or instigate someone else to do likewise; nor yet dismiss the one who has been convicted without reproof, so that another might not be entangled in the same acts. For neither shall the witness of evils go unpunished, nor shall the sinner escape punishment.

CHAPTER LI.

That one ought not to favor one side in judging.

We have already said that it is not right that those trials be conducted in which one party occupies the courtroom. For if you listen to one person while the other is absent, and he does not answer to the crime alleged against him, and you rashly pass a vote of condemnation, you will be found guilty of murder and as fellow-measurers with the slanderer before God, the just Judge. For "as he who takes a dog by the ears," ^D so is he who presides over the judgment of another. But if you become imitators of the elders in Babylon, who...

by falsely bearing witness against Susanna condemned her unjustly to death, you shall be guilty of their judgment and condemnation. For while the Lord rescued Susanna from the hand of the lawless through Daniel, He condemned the elders guilty of her blood to the fire ^A, and reproached you through him, saying: "Are you such fools, O children of Israel, that without examination or recognizing what is clear, you have condemned a daughter of Israel? Return therefore to the judgement; for these have borne false witness against her."

CHAPTER LII

Look also to worldly courts, by whose authority we see murderers, adulterers, sorcerers, grave-robbers, and thieves being led away. When the magistrates receive from the accusers those who are brought to justice, they ask the evildoer if these things are so; and even if he confesses, they do not immediately send him off to punishment, but for many days they examine him with much deliberation and with a curtain ^B placed in between. Finally, they pass the sentence...

VARIOUS NOTES

(97) *He condemned to the fire.* According to the Hebrew tradition in Origen's epistle to Africanus, and in Jerome's letter 10, and in his Commentaries on Jeremiah xxix, 21, 22, 23, and on Daniel xiii, 5, 62, the false prophets Achab and Sedecias, whom the king of Babylon roasted in the fire, and the two old judges who were the slanderers of Susanna, were the same men. Consult the interpreters on this. ^C

(98) *Examinations.* Lexicographers teach what the examination is. You have the entire judicial scene graphically described in the *Opus Imperfectum* on Matthew, where it says: "When the judge is about to hear criminal persons in public, he arranges his tribunal on high, sets up royal banners around himself, and places before his view on a table a cup, from which he writes the death or life of men with three fingers: officials are arranged on either side in order; in the midst of the chamber are placed the horrible types of punishments, which they must not only suffer but also see: the torturers stand near, ^D more cruel in appearance than in their hands. The whole appearance of the trial is clothed in a terror of a certain kind. And when the criminal persons have been brought to the middle, before the actual interrogation of the judge, they are shaken by the terrible look of the trial." And on verse 33 of the same chapter: "When someone is introduced before the sight of the king or judge, he is bid to stand from that very spot, so he understands if he is introduced for good or for evil. If for good, he is immediately called near; if for evil, he is bid to stand far off." The genuine Chrysostom, homily on Genesis, interpreting God's interrogation, "Adam, where art thou?", says: "For you know that when they sit on a high seat of judgment and hold trial over those who have wrought evil, they do not deem them worthy of their own response, and by this show them the dishonor they have brought upon themselves through the working of wicked deeds; but the judge turns away, and another who is standing passes the words of the judge to the accused, and in turn the responses [to the judge]."

(99) *With a curtain placed in between.* In Suidas' *Lexicon*: "Curtain; a covering, a veil, what is called a *belon* [veil]." The rulers of this world, when they intend to condemn one of the evildoers to death, draw the curtains, and they call those most expert for the deliberation on what is set before them, and they spend a long time... [there remains a reference to the custom of judges being separated by veils, and the note concludes:] There is no long delay for the death of a human being. Where (as I may note in passing) the old Scholiast should be supplied, thus: "For the death of a free man, there is no delay that is long." Furthermore, I have nothing worth adding to the observations of learned men on the veils of judges, princes, great men, and basilicas, and on the judgments with a veil interposed or lifted.

^A For he who is about to pronounce the sentence of death upon someone, lifting his hands toward the sun, testifies that he is innocent of that man's blood. And those who are pagans, even though they are ignorant of the Divinity, flee from the vengeance of God against them, which is brought upon them for the sake of those who have been unjustly condemned. ^B

CHAPTER LIII.

That the faithful ought not to disagree among themselves.

But you, knowing who our God is, and what are his judgments, how could you pronounce a sentence against anyone in malice, when your judgment is immediately manifest to God? And if you have judged justly, you shall be deemed worthy of just rewards both now and hereafter; but if unjustly, you shall receive the like in return. We therefore, brothers, advise you rather to be deemed worthy of praise from God than of blame; because to be praised by God is eternal life for men, just as blame is eternal death. ^C Therefore, be just judges, peacemakers, devoid of anger. "For everyone who is angry with his brother without a cause shall be liable to judgment." But if it should happen that, through some impulse, you are angered against someone, "do not let the sun go down upon your anger." For "Be angry," says David, "and do not sin," that is, be quickly reconciled, so that the persistent anger may not turn into vindictiveness and produce sin. For "the paths of the vindictive lead to death," as Solomon says. And our Lord and Savior Jesus Christ says in the Gospels: "If you offer your gift ^D upon the altar, and there you remember that your brother

has anything against you, leave your gift there before the altar, and go, first be reconciled to your brother, and then coming offer your gift." ^A Now the gift to God is the prayer and thanksgiving of each person. If, therefore, you have anything against your brother, or he has anything against you, neither your prayers will be heard, nor will your thanksgivings be accepted, on account of the underlying anger. But you, brothers, must pray continuously; and since God does not hear those who are unjustly angry with their brothers, even if they pray three times an hour, it is necessary to dissolve all enmity and small-mindedness, so that we may be able to pray with a pure and unpolluted heart. ^B Yet even enemies the Lord commanded to love, but not also to hate friends; and the Legislator says: "You shall not hate any man; you shall not hate your brother in your heart; by reproving you shall reprove your brother, and you shall not take sin on his account; you shall not hate an Egyptian, for you were a sojourner with him; you shall not hate an Idumean, for he is your brother." And David says: "If I have repaid those who repay me with evils." Wherefore, if you wish to be a Christian, follow the law of the Lord: "Loose every bond of wickedness." For the Lord has placed in you the power of forgiving your brother the sins committed against you, up to seventy-seven times, that is, four hundred and ninety. How often then have you already forgiven your brother, that you might not wish to forgive him even now? ^C When you hear Jeremiah saying: "Let no one contemplate the evil of his neighbor in your hearts." But you hold a grudge, and keep up enmity, and come to judgment, and harbor wrath, and your prayer is hindered. But even if you have forgiven your brother the four hundred and ninety times, increase your freedom from anger unto greater kindness for your own sake. And even if he does not do so, yet for the sake of God, strive to forgive your neighbor, so that you may become a son of your Father who is in heaven, and praying, you may be heard, as a friend of God.

CHAPTER LIV.

Therefore, O bishops, when you are about to proceed to prayer, after the reading and the Psalmody, and the instruction on the Scriptures, the deacon standing near you ^D shall proclaim with a loud voice: "Let no one have anything against anyone; let no one be in hypocrisy; so that if any dissension be found among some, [...]"

^A they may be pricked in conscience, and may beseech God, and be reconciled to their brothers." For if those who enter into anyone’s house must first of all say: "Peace be to this house," as sons of peace bestowing peace upon those who are worthy, as it is written: "To those who are near and to those who are far away," whom the Lord knows to be His own; much more must those who enter into the Church of God beseech God’s peace before all else. And if one prays for this for others, much more ought he himself to be within it, as a child of light. For he who does not have it in himself is not worthy to be trusted to bestow it upon others. Therefore, before all else, he must be at peace with himself. For he who is not at variance with himself will not contend with another; but he will be peaceable, friendly, gathering together the things of the Lord, and becoming His fellow-worker toward the increase of those who are saved in unanimity. For those who devise enmities and fights, contentions and litigations, are wicked and strangers to God. ^B

CHAPTER LV. An enumeration of the various providence, and how from the beginning God has called all men to repentance according to each generation.

For God, being a God of mercy, from the beginning calls each generation to repentance through the righteous and the prophets. And those who lived before the flood, He brought to a sound mind through Abel, and Shem, and Seth, and also Enos, and that Enoch who was translated; those in the time of the flood, through Noah; the Sodomites, through the hospitable Lot; those who were after the flood, through Melchizedek, and the patriarchs, and also through Job, the friend of God; the Egyptians, through Moses; the Israelites, through the same, and through Joshua, Caleb, Phinehas, and the rest; those who followed after the time of the law, through angels and prophets; these same, through His own incarnation from the Virgin ^C which took place; those who were just a little before His bodily manifestation, through John the forerunner; and these same, through Him, and after ^D

His passion, through us the twelve, and Paul, the vessel of election. We, therefore, who have been counted worthy to be witnesses of His coming, together with James, the Lord's brother ^A, and the other seventy-two disciples, and the seven deacons, have heard from the mouth of our Lord Jesus Christ, and knowing accurately, we say: "What is the good and acceptable and perfect will of God," which was made known to us through Jesus, that no one should perish, but that all men, sending up to Him a harmonious praise, might live forever.

CHAPTER LVI

That the will of God is that all men should consent in piety, like the heavenly powers.

For this is what the Lord taught us to say to His Father when we pray: "Thy will be done, as in heaven, so on earth ^B"; so that just as the heavenly natures of the incorporeal powers ^C all glorify God in harmony, so also on earth all men might with one mouth and one disposition glorify the only God, the one and true, through the only-begotten Christ. The will of God, therefore, is that we praise Him with one mind, and worship Him in harmony. For this is His will in Christ, that many might be the ones saved in Him, but not that anyone should do Him harm, nor that you should diminish the Church, nor reduce the number of the faithful, by one man's soul being destroyed by you, which could have been saved through repentance, but is lost [through]... ^D

its own anger, but now also through your treachery; and you have fulfilled what is written: "He that gathers not with me, scatters." Such a one, being a scatterer, an adversary of the sheep, an enemy of God, is a corrupter of the lambs ^D of those whose shepherd the Lord has been. And we gathered them from various nations and languages, with much toil and danger, and with continual labor, vigils, fastings, sleeping on the ground, persecutions, stripes, and imprisonments; so that by obeying the will of God, we might fill the banquet hall ^A—that is, the holy and catholic Church—with those reclining, namely the called, who are rejoicing and exulting, singing hymns and glorifying God, who has called them through us unto life. You, as much as in you lies, have scattered them. But you, however, O laymen, be at peace with one another, striving like wise men to increase the Church, and taking those who hold the ways of wild beasts or of erratic sheep, tame them, bring them back to her, and restore them to their former state. And this is the greatest reward of the promise from God: "If you bring forth the precious from the worthless, you shall be as my mouth." ^B

CAPUT LVII. Description of the Church and clergy; and what each clerk or layman ought to do when gathered in assembly.

You, O bishop, be holy, blameless, not a striker, not quick-tempered, not harsh; but eager to correct, to convert, and to teach, or to establish; tolerant of evils, of a gentle mind, meek, long-suffering, suitable for exhorting and comforting, as a man of God. And when you gather the Church of God, as a pilot of a great ship, with all prudence and discipline command the assemblies to be held, ordering the deacons, as sailors, to arrange the places for the brethren, as for passengers, ^C with all care and propriety. And first of all, let the building be oblong, turned toward the east, having on both sides chambers ^D toward the east, and let it be like a ship.

^A In the midst, let the bishop's throne be situated; and on both sides of him let the presbytery sit, and let the deacons stand ready and lightly dressed; for they are likened to sailors and those who manage the sides of the ship. Through the care of these, let the laity sit on the other side with all quietness and good order; and let the women also sit separately ^B, keeping silence.

VARIOUS NOTES

(35) *On both sides of him let the presbytery sit.* Of the priests of the first and second order, there are many things. We add the correction of Harmenopulus in his *Epitome of Canons*, sect. I, tit. 3, in the scholium to the Antiochene canon, book I of *Jus Graeco-Romanum*, in this manner: ... ^C The synodical decision of the patriarch Manuel allows for the transfers of bishops, by the judgment of their primate, when there is an urgent necessity for the greater utility; and by the assignment of a primate, another diocese may be given to a bishop in his own territory, in which—and in all the territory of which—he shall conduct all the archieratic rights, just as their true high priest, except for being installed in the holy *synthronon*. Michael, if he is with a throne. ... And the high priest sits with the priests, the deacons, and the ministers; while the clergy and the people are standing. And the high priest sits with the priests, while the deacons, ministers, clergy, and people are standing.

(37) *Lightly dressed of better attire.* In Chrysostom, vol. VI, *Homily on the Parable of the Prodigal Son*, after the middle: Of the ministers of the divine liturgy, who imitate the wings of the angels with the fine linens that lie upon their left shoulders, and who run about in the church...

(39) *And let them sit separately.* You will find the Jewish and also the Christian practice in Philo Judaeus in his book *On the Contemplative Life*, in Josephus, book II of *The Jewish War*, in the Rabbis, in ancient inscriptions, in descriptions of churches, in expositions of sacred rites, in the *Liber Pontificalis* and the holy Fathers. But above others, the passage in S. Chrysostom’s *Homily on Matthew* is worthy of note: "It was proper, indeed, that you should be separated from the women by an interior wall; but since you do not wish it, our fathers considered it necessary at least to separate you with these wooden walls. But I have heard from the elders that these walls did not exist from the beginning. For in Christ Jesus there is neither male nor female." And in the time of the apostles, men and women were together. Have you not heard that men and women were gathered in the upper room?

^A And let the reader standing in the midst upon some high place, read the books of Moses, and of Joshua the son of Nun, of the Judges, and of the Kings, and of the Chronicles, and what was written concerning the return of the people; and in addition to these, the volumes of Job and Solomon, and the sixteen prophets. And when there have been two readings, let another sing the hymns of David, and let the people respond ^B by singing the end of the verses. After that, let our Acts be read, and the Epistles of Paul, our helper, which he sent to the churches by the guidance of the Holy Spirit. Afterward let a deacon or...

VARIOUS NOTES

(40) *Let the reader... read the books of Moses, etc.* In the beginning of S. Basil’s 21st homily, which was delivered at Laodicea, mention is made of psalmic, proverbial, historical, apostolic, and evangelical readings; in his 13th homily, the exhortation to holy baptism, shortly after the beginning, it is said that at that time the prophetic, Davidic, apostolic, and evangelical passages were read. S. Maximus, at chapter 3 of the *Ecclesiastical Hierarchy*, comprises these by the Old and New Testament; Pachymeres, however, by the prophecies, the Apostle, and the Gospel. To these, in Gregory of Tours, book 1, *On the Miracles of S. Martin*, you will find that the prophetic reading is placed before the apostolic or Pauline. Finally, the Fathers of the Council of Laodicea, canon 10, speak generally: that on the Sabbath the Gospels should be read with other Scriptures. Regarding this canon, what Zonaras says—that in those times the Sacred Scriptures were not read in the assemblies of the faithful, unless it be restricted to the day of the Sabbath, as is done by Balsamon—will war with the truth. For it is evident from the *Apology* of Justin Martyr that long before the Council of Laodicea, the divine readings had been part of the ecclesiastical office on Sundays. ^C (41) *And let the people respond by singing the end of the verses.* Those who translated these books into the Latin language before me interpreted the *akrostichia* as the beginnings of the verses, in a very serious error, and with a contrary meaning. Although *akrostichia* is indeed said by Epiphanius, in the heresy of the Audians, chapter 1 [to refer to] the first letter of some word; and although acrostics are known in poems; in this place, however, it is openly indicated that they are not the first, but the last. For the singers used to lead, and the people did indeed sing the response. For which reason, the *psaltae* are called in Socrates’ *Ecclesiastical History*, book 5, chapter 22, *hypoboleis*, that is, monitors, suggestors, psalm-pronouncers and precursors, even as the great interpreter has taught. And from this come the Greek *kanonarchoi* and the Latin *praecentores*. What is clearer than the words of Basil, Epist. to the clergy of Neocaesarea? "...now indeed divided into two choirs, they sing alternately. Then, again, having allowed one to begin the melody, the rest sing the response." Thence also, in the same holy doctor’s *Interrogationes of the Shorter Rules*: "Is it necessary to begin the psalmody or prayer by turns?" Nor less clearly does Blessed Chrysostom speak, homily 36 on 1 Corinthians, toward the end: "And he who psalms, psalms alone: even if all respond, it is as if the voice were heard from one mouth." That to St. Ambrose is "responding the psalm," at Luke, chapter 15, toward the end; ^D Cassian, *De institutis cenobiorum*, book 2, chapter 8, "to respond the psalms with one modulating"; Eucherius, *Sermo de oratione*, "to respond when the psalm is sung." Sozomen, book 5, chapter 19, at the end: "They sang the psalms with others, and those who knew them precisely, answered in harmony." Precentors, however, led for the rest, those who knew the psalms best; the multitude then responded with harmony. Pseudo-Areopagite, chapter 3 of the book *De hierarchia ecclesiastica*: "The Pontiff begins the sacred melody of the psalms; the whole ecclesiastical order singing the sacred psalmody to him." We read also in the Old Testament, Exod. xv, 21: "And Miriam answered them, saying: Let us sing, etc." Miriam led the women, saying: "Let us sing, etc." And Judith xv, 1: "And Judith began this confession in all Israel, and all the people responded to this praise." Furthermore, this method of responding must be distinguished from another of similar kind, in Cassian, *De cenobiorum institutis*, book 2, chapter 8, and before that in Philo the Jew, where he speaks of the Essenes; that one sings the psalms, and all sing in concert the clauses accustomed to the psalms. Behold the words of Philo, in the book *On the Contemplative Life*, not far from the end, cited also by Eusebius, *Hist. eccl.* 2, 17: "And then he (the president) rising, sings a hymn composed in praise of God... After whom also the others in order in a becoming manner, all listening in great silence, except when it is necessary to sing the responses and refrains. For then all cry out together, both men and women." ... "[the president] being seated upon the throne, I ordered the deacon to read the psalm; [and] the people to respond: 'For his mercy endures forever' (Ps. cv, 1)." They are wrong who interpreted Athanasius, and the *Ecclesiastical History* of Theodoret (lib. 2, c. 10), as meaning "to listen, to hear" by the word *hupakouein*; when here, and often elsewhere, it signifies to respond. ID.

^A of our fellow-worker, who sent to the churches according to the narration of the Holy Spirit. And after this let a deacon or a presbyter read the Gospels ^B, which I, Matthew, and John have delivered to you, and which the fellow-workers of Paul have received and left to you, Luke and Mark. And when the Gospel is being read, let all the presbyters, and the deacons, and all the people stand with great silence, for it is written: "Be silent, and hear, O Israel," and again: "But do you stand here, and you will hear." And after that, let the presbyters exhort the people, each one of them, but not all together; and last of all the bishop, who is like a pilot of a ship. And let the door-keepers stand at the entrances of the men, that they may guard them; and the deaconesses at those of the women; like those who...

VARIOUS NOTES.

^A *Let a deacon or a presbyter read the Gospels.* That this office was enjoined upon deacons, namely that they should read the holy Gospel, is a most certain fact supported by innumerable documents. Concerning presbyters, moreover, you may learn from the Liturgy of St. Peter, from the Euchologion, from the Micrologus, and from the historians, Socrates (lib. 5, c. 5) and Sozomen (lib. 7, c. 19). The latter even makes mention of the reading being customarily done by the archdeacon (a custom kept among the Syrian Maronites); and of the reading by the bishop on certain days, just as Nicephorus relates (lib. 12, cap. 34). Furthermore, learned men have observed that in certain churches readers recited the Gospels; and for this rite they cite St. Cyprian (epist. 33 and 34), canons 2 and 4 of the Council of Toledo I, Pachymeres on chapter 3 of the *Ecclesiastical Hierarchy*, as well as the *Roman Order* for the office of Holy Thursday; where the recitation of the Gospel is assigned to a deacon or a reader, just as it is here to a deacon or presbyter. COT.

^B *...and fellow-worker of Peter, the first bishop of Alexandria.* And those speak more truly who say that the Gospel of Mark was composed from the discourses of Peter, than those who say that it was written with Paul suggesting, dictating, and instructing. For thus I understand the Greek words of the already mentioned dialogue in the Royal mss.: "Mark and Luke, being of the seventy, evangelized for the apostle Paul." But whether one or several Marks are commemorated in the New Testament, and who it was that composed the Gospel inscribed with the name of Mark, is a famous question hotly debated among theologians, and it would be useless to dispute it here. It will suffice to have supplied the place of Chrysostom, which was printed in the opposite sense and script, in homily 26 on Acts, to chapter 12, verse 12, where it is stated concerning John who is surnamed Mark: "Who is this John? Perhaps he who was always with them. For because of this, also, his mark was placed." But from Ecumenius and Theophylact, and also from the context itself, it appears that the negative particle *ouk* ought to be added, so that Chrysostom says: "Who is this John? He seems not to be the one who was always with them. For he added a token by which he might be distinguished." COT.

^C *...among his fellow-workers nominates Mark the cousin of Barnabas.* [The author] credits the Evangelist [as being the same], if we are to believe the first dialogue *On Right Faith in God*, not far from the beginning, in Origen; Victor of Antioch, at the beginning of his commentaries on Mark; Ecumenius and Theophylact on the Acts of the Apostles; Euthymius in the Preface to the Gospel according to Mark; and Haymo on Colossians 4:11. By the same Apostle in Philemon 24 it is written: "Mark, Aristarchus, Demas, Luke, my fellow-workers." Which Mark, according to the interpretation of Jerome, and after him of Raymon, is the author of the Gospel. And indeed all agree concerning Luke, that he was the disciple, companion, and fellow-worker of Paul; and that the Gospel of Luke should be referred primarily to the apostle Paul. So much so that an inversion appears to have been made in the pseudo-Dorotheus *Synopsis*, in which one reads that Luke wrote the Gospel by the commission of Peter, but the Acts by the commission of Paul; especially since the Athanasian *Synopsis* holds the contrary, namely that the Gospel pertains to Paul, and the Acts to Peter. There is controversy concerning Mark the evangelist. For very many call him the disciple and interpreter of Peter, and rightly contend, in my opinion, that mention of him is made in the first Epistle of Peter, ch. 5, verse 13. Others erroneously confuse the Mark mentioned by Peter with John Mark, and with Mark the cousin of Barnabas, believing them to be one, or (as I think) two men, Acts 12:19, 25; 15:37, 39; Colossians 4:10, 11; 2 Timothy 4:11; and Philemon 24. Some place three Marks without necessity: Mark the evangelist with Peter, Mark the cousin of Barnabas with Paul, and Mark or John, the son of Mary, in the Acts. Such is the opinion of the apocryphal writings of Hippolytus and Dorotheus. Therefore the Gospel of Mark is attributed by some to Mark the cousin of Barnabas, the assistant of Paul; by others to John Mark, the son of Mary, over whom Paul and [...]. ^D *...while the Gospel is being read.* As regards the manner of sitting, the books of rites—both Greek and Latin—taught a much better and more general custom, and Philostorgius (lib. 2, cap. 5), and even Nicephorus (lib. 9, c. 18) [transcribe] more; likewise Isidore of Pelusium (lib. 1, epist. 156); Sozomen (lib. 7, cap. 19), and after him Nicephorus (lib. 11, cap. 34); finally the *Liber pontificalis* in the Life of Anastasius, as well as the Epistle attributed to the same pope to the bishops of Germany and Burgundy. Compare the passages among themselves, if it seems good. But note especially those of Isidore concerning the bishop arising for the reading of the Gospel, and of Sozomen concerning the contrary rite of the church of Alexandria alone, where at that time the bishop did not arise. For in our *Constitutions* the bishop is omitted, perhaps intentionally. IB.

*Let the presbyters exhort the people*, etc. Thus after Chrysostom the presbyter, Flavian the bishop used to preach: which is shown by many homilies delivered by the Golden Doctor. Thus many, one after the other, would address the people in the same assembly: witnesses are Chrysostom himself in homily 2 on Psalm 48, tome 3; homily 36 on the first Epistle to the Corinthians; the Sermon on Elijah, tome 6; and the treatise *On Fears*, which Combefis edited; Severianus of Gabala in the treatise *On the Holy Cross*, which was joined to the former by a learned man; Basil the Great in his Homily on the martyr Barlaam; and Gregory of Nyssa, but absurdly. CLER.

^A and indeed at the very end stands the bishop, who is like the pilot. Let the porters ^B stand at the entrances of the men, guarding them, and the deaconesses at those of the women, like ship-harbingers [(47)]. For also in the tabernacle of testimony [(48)], the same logic and [(49)] pattern was followed, and in the temple of God. And if anyone is found sitting out of his place, let him be rebuked by the deacon, who performs the office of pilot [(50)], and let him be moved to the place befitting him; for the Church is likened not only to a ship, but also to a sheepfold. For just as shepherds place each of the dumb animals, I mean goats and sheep, according to kind and age, and each of them runs together with its own kind; so also in the Church, let the young sit apart, if there be space, but if not, let them stand upright; and those already advanced in age, let them sit in order. And let the fathers and mothers receive their children as they stand [(51)]; the women already married, and having children over whom they bear authority, let them also be placed privately; but virgins, and widows, and the aged, let them stand first of all, or sit in order.

VARIOUS NOTES

Nyssen in his Oration on his own ordination; Jerome in his Epistle to John of Jerusalem, chapter 4; pseudo-Chrysostom in his Homily on the Nativity of the Lord at Luke 2, and Theodoret as in Photius’ *Bibliotheca*, cod. 272 at the end, where the translator is clearly a mole; then at 1 Corinthians 14, 31. But Alexander from whom Arius the heresiarch—a priest of that Church—endeavored in his sermons to overturn the orthodox faith, "the bishop alone had the discourse to the people," say the historians, Socrates lib. 5, cap. 3, and Sozomen lib. 6, cap. 19. And this seems to us to have been in force in the African Church in the times of Cyprian and Optatus. For the former writes in ep. 56: "Nor let anyone, dearest brothers, when he sees our people scattered and fleeing from the fear of persecution, be troubled that he does not see the gathered brotherhood, nor hear the bishops speaking." But the latter, toward the end of his work against the Donatists: "And it is certain that Macarius spoke among the people, but for the sake of insinuating some matter, not however of discoursing, which is the province of the bishops." But I gather that immediately after Optatus, the right of speaking was given to priests from canon 4 of the Council of Carthage. Yet in the beginning this was not done before the bishops; just as is signified by Possidius in the Life of St. Augustine, ^C c. 5, and by Augustine himself in epist. 77. Which last (customary even in Hispania, at the beginning of the seventh century, at the time of the Council of Seville) greatly displeased the blessed Jerome writing to Nepotianus, and afterward Alcuin, ep. 6. That even bishops should get angry if priests sometimes exhorted the people and preached in the churches, seemed a great impiety to the author of the Epistle concerning the seven orders of the Church, which is printed in volume IX of Jerome. Finally, among our own people in Gaul, in the year 529, the Fathers of the Council of Vaison 2, can. 2, gave priests the power to make a speech or to preach. For that before this the priests either remained altogether silent, or merely recited the homilies of the holy Fathers, is indicated by the Life of the blessed Caesarius of Arles, written by Cyprian his disciple, cap. 28. Cor.

^D (46) *Let the porters, etc.* Among the Greeks this is not an order, but an office, which is read to have been entrusted to deacons, subdeacons, and other clerics, and even to non-clerics. But rightly are the deaconesses ordered to stand here at the entrances of the women, and in the following chapter to make place for women coming into the church; because most things which pertain to the female sex are more honestly administered by women. See lib. 5, cap. 20 and 28. Note also in Zonaras and Balsamon on canon 11 of the Council of Laodicea, regarding the women called *presbytides* and *prokathemenai* (those who preside over the women entering the church, and instruct them as to propriety and where they ought to stand). Finally read, if you wish, in the Greco-Roman Law lib. 5, page 381, or the Response of Theodore Balsamon to the interrogation of Mark of Alexandria, regarding the Constantinopolitan deaconesses: *Ecclesiasticis recte se gerentibus*. COT.

(47) *Ship-harbingers* (*naustologoi*), who were stationed at the prow; they received those boarding the ship, and conversed with those about to sail touching the future journey, and bargained for the fare. For according to Hesychius, the prince of grammarians, *naustologein* and *nausthlo-sasthai* are the same. Therefore some refer the *naustologoi* to porters, by reason of the primary office of the ship-harbingers; others to catechists, by reason of the latter. Which second comparison can be seen below in the Epistle said to be by Clement to James, cap. 15. In the Royal manuscript I have found these things... From the *Constitutions*, lib. 8, cap. 20, concerning porters among the ancient people, besides the holy Scriptures, Philo treats in his book *On the Honors of the Priests*, and Josephus, especially lib. 2 *Against Apion*. ID.

(48) *And even in the tabernacle of testimony. [Deest] in another codex, as also the following.*

(49) *Logic and. Deest in another codex, as also the following.*

(50) *Pilot. [Prora], another codex, as also the following.*

(51) *And let the fathers and mothers receive their children as they stand. Elegantly and piously, in homily 6 *Against the Anomoeans* toward the end, in volume I of the blessed Chrysostom: The head of the woman is the man; the helper of the man is the woman; let not therefore the head without the body suffer to step over these holy thresholds, nor the body without the head appear, but let man enter whole here. Having also the children with yourselves. For if a pleasant tree is to be seen, having a newborn sprout arisen from its own root...

much more pleasant is it to behold a man, and more pleasant than any olive, who has a child, as it were a sprout, standing by him. ^A Likewise, let the deacon inspect the people, that no one may whisper, or doze, or laugh, or nod. For it is necessary in church to stand intelligently, soberly, and watchfully, having the hearing extended toward the word of the Lord. And after this, all rising together, and gazing toward the east, the catechumens and penitents having departed, let them pray to God, “who ascends above the heaven of heavens, to the east,” ^B and remembering the ancient possession of paradise, which is to the east, whence the first man, having neglected the command of God, was cast out by the persuasion of the serpent. And after the prayer, let the deacons...

VARIOUS NOTES

(52) *In troiton*. Or *prosekōn*. (53) The deacon is to oversee the people, etc. By this constitution, and a similar one in Book vi, chapter 11, it is understood why the blessed Chrysostom, in his homily on the Acts of the Apostles not much before the end, admonishes that he who sees someone behaving immodestly in church should call the deacon: "If you see a young man or an old man... do not endure it; call the deacon; threaten." This is, as I think it should be translated: "All the thoughtless ones are lying there, old men and young; they are rather refuse ^C than young men; laughing, roaring with laughter, talking (for I have also heard of this happening), and mocking one another while lying on their knees. You are standing by, whether young or old; rebuke if you see this, argue sharply. If he does not bear it, call the deacon; threaten; do those things which are in your power." Clearly, among the innumerable duties of the deacons, one was to ensure reverence in the temples of God. Which was observed with such great care among many peoples, that, as the same golden-mouthed Father refers in his homily on 1 Corinthians, it was not permitted to greet a friend in church, even if one had not seen him for a long time, and even if he were standing nearby. Elsewhere, however, as now, the shrines were profaned by chatter, tumult, nods, gestures, laughter, yawning, running about, and all shamelessness and wicked behavior. Remove the minor error in the 6th Parisian Synod, lib. ii, cap. 12, and read in the passage of Origen’s homily on Exodus cited there: "Others do not even wait patiently for this thing, that the lessons be recited in church." For the common Scripture [text] *pro* for *quoad* is refuted by the books of Origen, which exhibit [the text] *usquequo*. ^D (54) *Gazing toward the east*. Many pagans, as well as the ancient Christians, were accustomed to pray with their faces turned toward the rising sun. That the former believed this is testified by many witnesses, most notably Clement of Alexandria, *Stromata* vii, p. 724; Tertullian, *Apology* ch. 16; Vitruvius, lib. iv, ch. 5, and Virgil, *Aeneid* xi, line 172, where Servius should be consulted: and as for the latter, countless and most ancient writers testify. Among whom, the reasons for the rite described in the *Constitutions*, and many others, are brought forward by the aforementioned Clement of Alexandria, Basil *On the Holy Spirit* ch. 27; Chrysostom as edited by me on Daniel vi, 10; pseudo-Justin, *Questions to the Orthodox*; pseudo-Origen on Job i, 3; Athanasius likewise falsely credited in question 37 of those ascribed to Antioch; Germanus of Constantinople in *Theoria Mystica* after the beginning; John of Damascus, *On the Orthodox Faith* lib. iv, cap. 13; Gregentius, *Disputation with a Jew* fol. 61; and the author of the book *De Divinis Officiis* in Alcuin, ch. 39. In the beginning of the royal manuscript 594: "Note that some traditions the Church has received without writing; such as, communicating while fasting, and praying towards the east, and that [the Virgin] remained a virgin after birth, and many other things." [original-script column: see facsimile] Wherever the Samaritans have been, they pray toward Mount Garizim; those who are to the east turn themselves to the west, and those to the west to the east: likewise those who are to the north pray toward the south, and those from the south toward the north, and those from the east and west toward the mountain. Furthermore, the Brahmins were not accustomed to look toward the eastern part, where the sun rises, while praying, but rather toward the...

^A west, ministering to the body of the Lord with fear; let others watch the crowd, and keep silence for it. But the deacon who assists the bishop should say to the people: "Let no one have anything against anyone; let no one be in hypocrisy." ^B After these things are finished, let the men greet one another and the women greet one another with a kiss in the Lord; yet let no one do this deceitfully, just as Judas betrayed the Lord with a kiss. After this, let the deacon pray for the whole Church, for the whole world and its parts, and for the fruits of the earth, for the priests and the rulers, for the bishop and the king, and for universal peace. Then the bishop, having prayed for peace for the people, let him bless them, just as Moses commanded the priests that they should bless the people with these words: "The Lord bless you..." ^C

VARIOUS NOTES

^A And after this, let the deacon pray for the whole Church, and for the whole world, and for the parts thereof, and for the fruits of the earth, for the priests and the rulers, for the high priest and the king, and for the peace of all. And after this, let the high priest, praying for peace for the people 59, bless them, as Moses also commanded the priests to bless the people with these words: "The Lord bless thee, and keep thee; the Lord make his face to shine upon thee, and give thee peace." [Num. vi, 24] Let the bishop then also pray, and say: "Save thy people, O Lord, and bless thine inheritance, which thou hast acquired and purchased with the precious blood of thy Christ, and hast called a royal priesthood and a holy nation." [Psal. xxvii, 9; Act. xx, 28; 1 Pet. ii, 9] And after this let the sacrifice be performed, while all the people stand and pray quietly; and when it has been offered 61, let each rank by itself partake of the Lord's body and the precious blood, in order 62, coming forward with reverence and awe as to the body of a king; and let the women come forward with their heads covered, as befits the rank of women. But let the doors be guarded, lest any infidel or uninitiated person enter. ^B

CHAPTER LVIII.

Concerning letters of commendation, or strangers, laymen, clerics, bishops; and that there is no need to discriminate.

If any brother or sister from another parish arrives, bearing letters of commendation 64, let the deacon...

^B

And let the bishop, before the kiss of peace in the Lord 58, bless them. "May the Lord bless thee, and make his face to shine upon thee..." 60. The Lord bless thee, and keep thee; the Lord show his face to thee ^B and give thee peace. 60 And [the deacon] shall pray, and say: "Save thy people, O Lord, and bless thine inheritance... the Lord make his face to shine upon thee, and give thee peace." 60 Letters of commendation are those given to clerics or laymen who have been excommunicated, or to readers [who are] going into another city, and recommending them to the bishop who is there, that they are released from their censures, or are faithful or unknown. Not even at all—*or*—let a foreign cleric and an unknown one [not] minister in another city without letters of commendation from his own bishop. Because a priest or a cleric ought not...

^A to examine how they stand, inquiring whether they are faithful, whether they are ecclesiastical, whether they are not polluted by heresy; and again, whether she is a married woman or a widow. And having thus learned their situation, that they are truly faithful and of one mind in the things of the Lord, let him lead each one to the place befitting him. But if a presbyter [(65)] from another parish should arrive, let him be received by the presbyters as in communion; if a deacon, by the deacons; but if a bishop, let him sit with the bishop, being deemed worthy of the same honor by him; and do you, O bishop, ask him to speak to the people words of instruction; for the encouragement [(66)] and admonition of strangers is most acceptable and very useful: "For no prophet," he says, "is accepted in his own country." You shall also allow him to offer the Eucharist; but if, as a wise man, he should not wish to offer out of reverence and honor held for you, you shall at least compel him to ^B bestow a blessing upon the people. And if, while one is sitting [(67)], another person should arrive who is respectable and eminent in the world, or else some [other... *note: column 739 Greek continues into column 740 fragment*]...

VARIOUS NOTES

^C ... forty-first [canon] be taken, but here [it is the] forty-second. I know that these decrees are usually arranged differently. However, the order of Balsamon is observed in the version of Gentian Hervet, in the manuscript codex of the most illustrious and, for his propensity toward the learned, ever-to-be-praised Claude Joly, canon of Paris, and in the Zonaras codex 977, 566 of the Royal Library, with the interpretation of the same Zonaras favoring it, and it is hinted at by these words of Matthew Blastaris: either Harmenopulus is false, or we read his words mutilated, or he wrote in the *Epitome of Canons*, sect. 2, tit. 3:

A stranger priest, along with a testimonial letter, or with testimonial letters, let him be examined, and if he teaches aright, let him be received; if not, let him be sent away, having received those things necessary for his journey. [...] ^D ... [The text] often speaks of those coming without letters, whom it declares to be of the same faith as themselves. To those arriving without letters, whom[—]which it declares to be of the same faith as themselves. A man often arrives in a city who is able to teach in Greek. He who is charmed in his hearing hastens to the church, not [to seek] the healing of the soul, but only to snatch the beauty of the words. The eloquent speaker departed, and the tare departed from the church; for it does not have the wheat-like [quality], which is the faithful. But the faithful man, even if he speaks eloquently, strives to listen closely to what is said, whether in Syriac, or in Latin, or in any different language; for he does not seek words, but deeds.

(65) "And if a presbyter, etc." In another codex, *communions* [is used]. (67) "In the sitting." That is, it was the custom of the ancients that the preachers would have their discourse to the people while sitting or standing, and that the common people would listen to the sermons, the readings, and the psalmodies.

^A or of the same region: do you, O bishop, while you are speaking the word of God to the people, or listening to him who is chanting or reading, not show partiality and abandon the ministry of the word, so that you may appoint him to a chief seat; but remain quiet, not interrupting your discourse or the hearing. But let the brothers receive him through the deacons. And if there is no place, the deacon, having raised the younger man with a word—not with anger—let him place him there. It is just for the lover of the brethren [(68)] to do this of his own accord; but if he refuse, having raised him forcibly, place him behind everyone [(69)], that the others may be trained to ^B give place to those who are more honorable. But if a poor man, or one of low birth [(70)], or a stranger should arrive, whether an old man or a young man in age, and there is no room, the deacon shall make a place for them with all his heart, that his ministry may not be with respect of persons before men, but acceptable before God. And let the deaconess also observe the same in regard to women who arrive, whether poor or rich.

CHAPTER LIX.

Being a teacher, O bishop, command and exhort the people to frequent the church at morning and evening every day [(71)], and by no means to forsake it, but to attend ^C constantly and not to absent themselves, but to come together continuously, and not by their own fault to cause the Church to suffer a shortage of members.

VARIOUS NOTES.

^A but to assemble continuously, and neither to mutilate the Church by withdrawing yourself, nor to make the body of Christ a limb apart. For it has been said not only concerning priests, but let each of the laity also hear it for himself, considering that it has been said by the Lord: "He who is [(72)] not with me, is against me; and he who does not gather with me, scatters." Do not then scatter yourselves, being members of Christ, by not assembling yourselves together. Having Christ as head [(75)], according to his promise present and communicating [(74)] with us, do not neglect yourselves, nor deprive the Savior of his own members, nor divide his body, nor scatter his members, nor prefer worldly necessities to the divine word; but assemble yourselves each day, morning and evening, singing and praying in the Lord’s houses; in the morning saying the sixty-second psalm, and in the evening the one hundred and fortieth [(75)]. But especially on the day of the Sabbath, and on the day of the Lord’s resurrection, that is the Lord’s Day, assemble more diligently, sending up praise to God who created all things through Jesus, and sent Him to us [(76)], and allowed Him to suffer, and raised Him from the dead. For what defense will he have before God who does not assemble on this day to hear the salutary word concerning the resurrection? In which we also perform three prayers [(77)] standing, for the sake of the memory of Him who rose on the third day; in which there is the reading of the prophets, and the preaching of the Gospel, and the offering of the sacrifice, and the gift of holy food. ^B

VARIOUS NOTES.

^C ...and another of the more experienced, having passed over those things which are not known, reads. In the hundred and fortieth psalm there is a passage which is read in Hebrew thus: "Adonai, Elicha Carini, Ismael Jebbita Hacol." This is: "Lord, I have cried unto thee, hear me; attend to my voice." Regarding which Croius notes, cap. 12 of his *Observations on the New Testament*, that it is read otherwise in the Hebrew context of the Scripture, namely: [Original-script column: see facsimile]. The words ought to be treated as nothing... to me, however, the word seems more far-fetched, and I find more pleasing... for... And the mention of three prayers is in canon 19 of the Laodicean synod. And Irenaeus had written in his book *On the Pasch*, as testified by the author of the *Questions to the Orthodox*, cap. 115, among Justin Martyr, that the custom of not bending the knee on the Lord’s Day began from apostolic times. Concerning not worshipping on knees, says Jerome *Against the Luciferians* cap. 4, after Tertullian *On the Crown* cap. 3. This apostolic custom of omitting genuflection on that day, and praying with the body standing and erect, and not prostrate and inclined, is also indicated and explained by Hilary, in the *Prologue to the Psalms*; by Peter of Alexandria, in his *Oration on the Pasch*; by Basil, cap. 27 of his book *On the Holy Spirit*; by Augustine, epist. 119, cap. 15, 17; by Cassian, lib. 2 *On the Institutions of the Cenobites*, cap. 18, and collation 21, cap. 20; by Maximus of Turin, in the sermon *On Pentecost*, which is number 60 among the Ambrosiast works; by Martin of Braga, in the collection of canons cap. 57; by the Fathers of the Trullan synod, ^D canon 90; by the Council of Tours 3, canon 37; and...

CHAPTER LX

^A An example leading to zeal: the vain concourse of the Gentiles and Jews to temples and synagogues.

How, moreover, is he not an enemy of God, who is busy day and night with things that are temporary, but neglects those that are eternal? Who exerts himself daily for baths and perishable food, but takes no thought for things that are everlasting? And how shall the Lord not say to such a one even now: "The nations are justified over you," just as, rebuking Jerusalem, He said: "Sodom is justified from you"? For if the Gentiles, rising daily from their sleep, hasten to idols to worship them, and before every work and every deed pray to them first, and in their feasts and festivals do not fail to attend, but are very diligent—not only those who live locally, but also those who live far away—and in their theaters they all meet as in a synagogue; ^B in like manner, even those who are vainly called Jews, resting for six days, on the seventh day assemble in their synagogue, never failing or neglecting either their rest or their assembly; yet they, through their unbelief, are emptied of virtue—the power of the Word in their conduct.

You will proceed with the usual bearing, gathering the right hand within, and fixing the other beneath your cloak at the flanks, so that you may not even involuntarily provide anything for salvation; and you will sit in your assemblies, stirring up the noisy throng, and reading holy books, and if anything not clear should be, expounding it, and wasting and spending your time in long discourses on your ancestral philosophy.

^A empty of the faith, and furthermore also of that name by which they call themselves, Judah; for Judah is interpreted as confession. But these are not those who confess to God, having lawlessly committed the passion of Christ, ^B that they might also, having repented, be saved. If therefore they who are not saved, in those things by which they are not helped, are frequent, what will you answer to the Lord God, who neglect His Church, and do not even imitate the Gentiles, but through desertion become slothful, or apostates, or wicked? To whom the Lord says through Jeremiah: "My justifications you have not kept, but neither have you walked according to the justifications of the Gentiles; nay, you have even surpassed them." And again: "Israel has cleared her soul before backsliding Judah." And following: "If the Gentiles change their gods, and these are not gods; for that reason cross over to the islands of the Chittians, and see, and send to Kedar, and understand ^C diligently, if such things have happened; because those indeed do not change their ordinances; but My people, He says, has changed its glory for that from which it will not be helped." By what reason then will he purge himself, who either flees or neglects the Church of God?

CHAPTER LXI.

That it is not lawful to prefer worldly things to divine.

or ^A of heretics; what defense will such a person offer to God on the day of judgment? He abandons the oracles of the living God, which are living and life-giving and able to rescue from eternal punishment, and goes off to the house of demons, or to the synagogue of Christ-killers, or to the assembly of evildoers; not heeding the One who says: "I have hated the assembly of evildoers, and I will not enter with the workers of lawlessness; I have not sat with the council of vanity, and I will not sit with the wicked." And again, "Blessed is the man who has not walked in the counsel of the wicked, and has not stood in the way of sinners, and has not sat on the chair of pestilences; but his will is in the law of the Lord, and in His law he will meditate day and night." But you, abandoning the gathering of the faithful, the Church of God, and His laws, look towards the dens of thieves, considering ^B holy what He called profane, and making common what He separated. And not only this, but you already run together to the pageants of the Greeks, and hasten to the theaters, desiring to be reckoned as one of those entering, and to partake of unseemly, so that we may not say abominable, performances; not heeding the prophet Jeremiah saying: "Lord, I did not sit in the council of them who play, but I was afraid before the face of Thy hand," and Job saying similar things: "If I ever walked with mockers; for I stood in a just balance." And why do you desire to share in the Greek discourses, which are the products of dead men, manifested by the instigation of the devil, and which are destructive of faith, and lead those who pay attention to them into polytheism? ^C You, therefore, giving your leisure to the laws of God, consider these more precious than the necessities of life; and bestowing more honor upon them, run together to the Church of the Lord, which He purchased with the blood of Christ, the beloved, the firstborn of all creation. For she is the daughter of the Most High, who brings you forth through the word of grace, and forms in you...

Christ; having become partakers of whom, you are holy members, and elect, having no spot, or wrinkle, or any such thing; but you are holy and blameless, perfected in faith in Him, according to the image of God your Creator. ^A

CHAPTER LXII. That one ought to turn away from all the impieties of the Gentiles.

Beware, therefore, lest you celebrate festivals with lost men, for this is a gathering of the Gentiles, for deception and destruction. For there is no fellowship between God and the devil. For he who gathers himself with those who hold the doctrine of the devil shall be reckoned as one of them, and shall inherit woe. ^B Flee also from obscene spectacles; I mean theaters, and the celebrations of the Gentiles, incantations, omens, divinations, purifications, auguries, auspices, evocations of the dead, and invocations; because it is written: "For there is no augury in Jacob, neither is there divination in Israel." And again: "Augury is a sin." And in another place: "You shall not use augury, and you shall not follow after divinations, and predictions, and those who speak from the belly; you shall not have magicians." ^C Wherefore, Jeremiah also warns, saying: "Walk not according to the ways of the Gentiles, and be not afraid of the signs of the heavens." Therefore it is necessary for the faithful to flee from the gatherings of the impious Gentiles and Jews and the rest of the heretics, so that by not associating with them, we may not lay snares for our own souls; so that, by not gathering together with them at their festivals, which are performed in honor of demons, we may not become partakers with them of their impiety. ^D Their fairs, also, and the things performed in them are to be avoided. For a believer must not go to a fair, except for the purpose of purchasing a slave, and acquiring a soul, and for purchasing certain other things suitable for human necessity. Abstain, therefore, from all the pomp of idols, from display, from public assembly, from banquets, from gladiatorial contests, and from every demonic spectacle.

VARIOUS NOTES.

(5) "Augury is a sin." In this scriptural text, the copyists of Lucifer of Cagliari, not thinking that the word "augury" could have a place, have foolishly changed it, and have put, "Sin is an abomination," in the book *On the Rebellious Kings*, page 162. COT. (5) "Snares." Other manuscripts have "snares," which are allurements, and can truly also be called snares. ID. (6) "It is not fitting to approach/to purchase." Other manuscripts have "it is not fitting to go," and "more than purchasing things necessary for the body for clothing." (7) "Body." ... soul, so that it may show the use of the bodies. ... and as for the custom of calling slaves "bodies" ... "A master," he says, "of a hundred bodies, but also of those who have souls." Since the lordship over men governs bodies, but not souls, for this reason they reasonably called slaves "bodies," together with the soul, so that it might show the use of the bodies. And again, humanity is accustomed to call a man by a single name (for example, "a body"), because a master is of eighty bodies, not entirely without souls. (8) "Of all." Other manuscripts have "all," and afterwards it has "demonic" as "satanic." Which demonstrate the audacity of the copyists or of the critics. CLER.

CHAPTER LXIII. That among the faithful, he who is idle ought not to eat: for Peter was a fisherman, and the rest were apostles; but Paul and Aquila were tentmakers, and Judas son of James was a farmer.

^A But you, O youth of the Church, strive to minister diligently in all services and necessities: occupy yourselves with your works with all sanctity, so that through your whole time you may provide sufficiently both for yourselves and for the needy, so that you may not burden the Church of God. For even we are occupied... ^{B C D}

[The following is the translation of the biographical register of the twelve apostles:]

1. Peter, who is also Simon, and Cephas, and Simeon. 2. Andrew, his brother. 3. James, son of Zebedee and John. They were called Boanerges, which means sons of thunder. 4. Philip, who was in Hierapolis. 5. Bartholomew, who teaches the Indians. 6. Matthew the tax collector. 7. Thomas, who is also Didymus. He preached to the Parthians and Indians. 8. James of Alphaeus. His name means "student of life." 9. Thaddaeus. He is mentioned by Matthew (chap. X, 3) as being called Lebbaeus; but by Luke (chap. VI, 16) as Judas of James; and by Mark (chap. II, 14) as Levi, who sat at the tax office. Furthermore, he is explained as "praise." 10. Simon the Canaanite. He was affixed to the Cross. He is also called Simeon, and Cleophas, and Judas. 11. And Matthias, who was elected in the place of Judas.

Tax collectors: Matthew, James, and Judas. Matthew says that he was called a tax collector (chap. X, 3). But Mark (chap. II, 14, III, 18)... [alt-version omitted]

^A gives our attention to the word of the Gospel; nevertheless, we do not neglect the others. For some of us are fishermen, others tent-makers, others farmers, so that we may never be idle. And Solomon says somewhere: “Go to the bee, O sluggard, and emulate observing her ways, and become wiser than she. For not having a farm, nor having anyone to compel her, nor being under a master, she prepares food in the summer, and makes great provision at the harvest (14). Or go to the bee, and learn how she is a worker, and how she trades her labor as something honorable; whose works kings and commoners use for their health; and she is desirable and glorious, and, though she is weak in strength, she is exalted by honoring wisdom (15).” And in the following: “Until when, O sluggard, will you lie...” ^B

VARIOUS NOTES

In chapter 38, he remembers James of Alphaeus. But Luke in chapter 38, Levi, as also Mark names him; but in chapter 48, Jude of James.

Here Thaddaeus, Lebbaeus, Levis, and Judas of James are considered as many names of one man, a tax collector, who had a brother James of Alphaeus, of the same profession, likewise a tax collector. They were not, therefore, farmers. And certain people subscribe to this opinion, namely, in regard to James, Chrysostom, Euthymius, and Theodoret; the former concerning Matthew 10:5, the latter concerning the Psalm. But it must be kept absolutely that, besides the four mentioned above, and one tax collector, Matthew, it is unknown by what trade the others of the twelve provided for their livelihood before they were called by Christ. Therefore, the title "Bovianus," by which other apostles are called fishermen, should be dismissed as standing on uncertain traditions—which Thomas and Bartholomew are also said to have been in the Metaphrastes in Surius. Also the assertion of certain people in the Alexandrian Clement, *Stromateis* VI, p. 488, as if Matthias had been a prince of tax collectors. Moreover, that [statement] in the supposititious epistle *On the Death of St. Jerome*: "We confess that Christ chose twelve apostles, of whom alone Bartholomew was noble by origin of flesh; and Matthew insisted on riches before he received the apostleship; the others were poor fishermen." Finally, the following Index is taken from ancient manuscripts of the most Christian King, nos. 1989, 1026.

The native places of the twelve apostles, with the names of those who begat them.

Petrus and Andreas, brothers, from the father Jona, from the mother Joanna, fishermen by trade, from the village of Bethsaida.

Jacobus and Johannes, brothers, from the father Zebedaeus, from the mother Hieroclea, they themselves also fishermen.

Philippus, from the father Philisanus, but from the mother Sophia, from the village of Bethsaida, a driver by trade.

Thomas, who is also Didymus, with a sister named Lysia, from the father Diophanes, but from the mother Rhoa, from Antioch. ^C Bartholomew, from the father Sosthenes, but from the mother Urinia, a cultivator of pastures or a planter of vegetables.

Thaddaeus, who is also Lebbaeus, from the father Necrophanes, but from the mother Selene, an Italian.

Jacobus of Alphaeus, from the father Andron, from the mother Eutychia, his native place Hierapolis; a stone-cutter by trade.

Matthaeus who is also Levis, a tax collector by the practice of his life, born from the father Rucus and from the mother Charothea, of Galilee.

Simon the Cananaean, who called the Lord to the wedding feast, from the father Gallio, and from the mother Ammia.

Simon, called the Zealot, from Salim, from the father Zenon. ^D Furthermore, observe that Luke indeed called Thaddaeus Jude of James, but he called Simon the Cananaean the Zealot.

Judas Iscariotes.

weak, and having honored wisdom, was advanced. And next: "How long will you lie down, O sluggard? And when will you arise from sleep? You sleep a little, you sit a little, you slumber a little, and you fold your hands upon your chest: then poverty shall come to you as an evil traveler, and want as a good runner. But if you are diligent, your harvest like a fountain shall come, and want shall flee as an evil man." And again: "He who works his own land shall be filled with bread." And in another place it says: "The sluggard has folded his hands, and has eaten his own flesh." And next: "The sluggard, having hidden his hand, shall not be able to carry it to his mouth." And again: "Through slothfulness of hands, the roof shall be bowed down." Work, therefore, incessantly; for the infamy of the sluggard is incurable. If anyone does not work, let him not eat among you. For the Lord our God hates the slothful; for no one who adheres to God ought to be slothful.

CHAPTERS OF THE THIRD BOOK

^BII. That one must avoid appointing younger widows, on account of suspicion. III. What manner of women the widows ought to be, and how they should be assisted by the bishop. IV. That one must do good to every indigent person. V. That the widow ought to be a care for the probity of conduct. VI. That women ought not to perform the office of teaching; for it is indecorous, and a list of what women followed the Lord. VII. What manner of women are false widows. ^CVIII. That a widow, or bishop, or other believer, ought not to receive from the unworthy. IX. That women ought not to baptize; for that is impious and alien to the doctrine of Christ. X. That a layman ought not to perform priestly work; neither baptism, nor sacrifice, nor the laying on of hands, nor a blessing. XI. That, except for a bishop or presbyter, it is permitted to none of the other clergy to perform the duties of priests; and that to ordain pertains to the bishop alone, and to no one else. XII. Dehortation from envy. XIII. How widows ought to pray for those who provide for their necessities. XIV. That according to the constitution of the Lord, she who provides a gift ought not to boast, nor to broadcast her name. ^DXV. That it is unseemly to revile one’s neighbor; for it is alien to Christians to curse. XVI. Concerning the divine initiation of holy baptism. XVII. What reason the baptism into Christ has; and why each thing in it is both said and done.

XVIII. What kind of person the one being initiated ought to be. XIX. What kind of person the deacon ought to be. XX. That a bishop ought to be ordained by three or two bishops, but not by one; for that is invalid.

BOOK THREE. ON WIDOWS.

CHAPTER I. On widows and their age.

^A Appoint as widows those who are not less than sixty years of age, so that in some way, because of their advanced years, you may be certain, and there may be no suspicion, that they should contract a second marriage. But if you appoint a younger woman to the order of widows, and she, not bearing widowhood in her youth, marries, she will bring ignominy upon the glorious order of widows and will give an account to God; not because she was united in a second marriage, but because she did not keep her profession, acting wantonly against Christ; because she did not come with faith and the fear of God to keep her promise. Therefore, it is not fitting to make a promise rashly and precipitately, but with caution and consideration; for it is better for her not to vow than to vow and not pay. ^B But if any younger woman, having lived with a husband for a short time, and having lost him through death or some other circumstance, remains by herself, having the gift of virginity, she will be found blessed, similar to the widow of Sarepta ^C, by whom the prophet Elijah was cared for. Such a one will be likened to Anna, the daughter of Phanuel...

of the tribe of Asher, who did not depart from the temple, night and day persevering in supplications and prayers, being eighty-four years old, and having lived with her husband from her virginity for seven years ^B; and, magnifying the coming of Christ, she confessed the Lord, and spoke concerning Him to all those who were awaiting redemption in Israel ^C. Such a widow, having received this testimony, shall be honored, having glory both among men on earth, and eternal praise before God in heaven.

CHAPTER II.

That younger widows are to be dissuaded from being enrolled, on account of suspicion.

^B Younger widows are not to be enrolled in the order of widows, lest, under the pretext of not being able to contain the fervor of their youth, they come to second marriages, and thus involve themselves in a disgraceful situation. Yet let them be helped and supported, so that they may not, on the pretext of being destitute, lapse into second marriages and be caught in unseemly conduct. For you ought to know this also, ^C [Variant notes omitted]. For if a widow, having rushed toward marriage, has children, thereafter such offspring is superfluous, as logical ears of corn struggling against one another ^D. And if, upon someone’s wife having died, or one’s husband having died, it is permitted to be joined a second time, or to a second husband after the death of the first—if it is permitted—the law of trigamy does not exist, so that by law a third marriage is not conducted. However, we view such things as pollutions of the Church; yet we do not subject them to public condemnations, as they are preferable to unbridled fornication. As for those who were already, they are not to be held. And S. [Gregory] of Nazianzus [index: entries preserved on following page]

[who says] that monogamy, if according to the law, is just, as it is carried out according to the will of God; but second marriage after a vow is illegal—not because of the union itself, but because of the falsehood. Triple marriage, however, is a sign of incontinence; and that which is beyond the triple marriage is manifest fornication and indubitable licentiousness. For God gave one wife to one man at the creation: *For the two shall be in one flesh* (Gen. ii, 24). But as for younger widows, ^A let a second [marriage] be permitted after the death of the first husband, *lest they fall into the judgment of the devil, and many snares, and desires that are foolish and hurtful to souls*, which cause punishment rather than relief (I Tim. v, 14).

[VARIORUM NOTES]

^B Trigamy is, according to Jerome on Jeremiah xvi, 1, the comfort of miseries and the extreme plank of the shipwrecked; to Herardus of Tours, in chapter 111, it is adultery; to the Council of Toledo I, canon 4, regarding a subdeacon, it is something not to be spoken of nor heard. Apposite to the Constitution is Valerius Maximus, book II, chapter 1, believing that the experience of many marriages is a sign of a certain legitimacy of intemperance. Indeed, the Greeks considered those married three times not at all or hardly tolerable, especially when they had received children from prior marriages or were of a more advanced age. As can be seen especially in the *Tomus Unionis*, in the time of Constantine Porphyrogenitus, in the law of Basil the Macedonian, in the Novel 80 of Leo the Wise, in Balsamon on the canons of Basil 4, 50, and 80, and in the *Jus Græco-Romanum* both book III, where *De Manuele* pag. 239, and book V, in response 41 of those things which are Balsamon’s to the questions of Mark of Alexandria.

The opinion of blessed Epiphanius, in heresy 59, chapter 6, was more lenient, as was that of the Latins, if you except a few. For besides those cited here and to the Shepherd, it is decreed in the *Capitularies*, book VII, chapter 321: That no one accept more than two [marriages]; because the third is superfluous. And Pope Gregory III, in an epistle to Boniface the Archbishop, admonishes him that, if he is able, he should teach that it is to be avoided, lest to whom a wife has died, he should be required to be joined to more than two. In the *Penitentiale Romanum*, however, ^C in the work of Hugo Menardus on the *Sacramentarium* of S. Gregory, page 248, it is read: If any man’s wife has died, he has the power to take another: likewise also the woman. If he shall have taken a third, he shall fast for three weeks: if he shall have taken a fourth or fifth, he shall fast for twenty-one weeks. Finally, in Fulgentius, *Lib. de fide ad Petrum diaconum*, chapter 3 and 42, it does not proceed beyond third nuptials. Praiseworthy it is, as is everything, what St. Augustine says in chapter 12 of the book *De bono viduitatis*: “I dare not condemn other nuptials, nor take away from them the moderation of numerosity.” At length by our Constitutor, marriages after the third, the fourth and subsequent ones, are marked with the censure of manifest fornication and indubitable salacity. Why this should seem so strange to some, I do not see. Are they unaware of what we have discussed concerning the second and third marriage? Have they not read the Basilian canon 80: “The swinish life, such as is not even found among many of the wickedness…” [Here follow Greek and Latin citations regarding the *Tomus Unionis* and the *Jus Græco-Romanum*]. ^D [The Latin conclusion translates as follows:]

Id est: These things being thus defined for the security of the holy Church, and so that the religious assembly of Christians may be free of the filth which arises from illicit nuptials; we ask thy goodness, Christ our God, that you still and always thrust away every scandal and every cause of discord from thy Church, and preserve for her a peaceful state; through the intercessions of our Lady and thy immaculate Mother, of thy most holy disciples and apostles, through whom thou hast planted thy peace in the whole world, and of all the saints to whom thou hast deigned to appear from the beginning. Amen. Cor.

CHAPTER III. What kind of women the widows ought to be, and how they should be supported by the bishop.

^A True widows are those who have been married but once, being attested by many for good works, widows in reality, sober, chaste, faithful, pious, who have brought up their children well and have hospitably received strangers in a blameless manner; these, as being consecrated to God, you must support. But, O bishop, be mindful also of the needy, stretching out to them a helping hand of succor and providing for their needs as a steward of God, distributing the offerings at the proper time to each one: to widows, to orphans, to those bereft of support, and to those suffering in affliction.

CHAPTER IV. That one ought to do good to every indigent person.

What then, if there are some who are not widows or widowers, but are in need of help due to poverty, or to sickness, or to the rearing of children? You must look to all and take care of all. For those who give gifts do not give them to the widows spontaneously and directly, but they contribute them simply, calling them voluntary offerings, so that you, being one who knows those in affliction, may, as a good steward, distribute to them from the gift; for God knows the one who has given, even if, in his absence, it is distributed by you to those in need; and he indeed has the reward of his benevolence, but you shall be proclaimed blessed for the stewardship administered with a good conscience. ^B And declare to them who it is that has given, so that they may also pray for him by name. For one ought to do good to all men, not scrutinizing who this one may be, or that one. For the Lord says: “Give to everyone who asks of you,” ^C it being understood that this applies to those who are truly in need, whether he be a friend or an enemy, whether a kinsman or a stranger, whether unmarried or married. For in every part of Scripture, the Lord admonishes us concerning the poor, saying, for instance, through Isaiah: “Break your bread for the hungry, and bring the homeless poor into your house. If you see a naked man, clothe him; and do not despise those of your own seed.”

^A And through Daniel He says to the prince: “Therefore, O king, let my counsel be acceptable to you, and redeem your sins with alms, and your iniquities with mercies for the poor.” And through Solomon He says: “By alms and faithfulness sins are purged away.” And through David He says again: “Blessed is he who considers the needy and the poor; in the evil day the Lord will deliver him.” And again: “He has distributed, he has given to the poor; his righteousness abides for ever.” And Solomon says: “He who pities the poor lends to the Lord; and according to his gift will it be repaid to him.” And further: “He who shuts his ears so as not to hear the needy, he himself shall also call, and there shall be no one to hear him.” ^B

Chapter V. That a widow’s probity of character should be her concern.

Furthermore, let every widow be gentle, quiet, moderate, free from malice and anger, not garrulous, not clamorous, not voluble of tongue, not slanderous, not given to the hunting of words, not of double speech, not thrusting herself into the business of others. When she sees or hears of any unworthy deed, let her act as if she had neither seen nor heard it, and let the widow have no other care than to pray for those who give and for the whole Church. If she is asked anything ^C by anyone, let her not answer readily, except on matters pertaining to faith, justice, and hope in God; let her send those who desire to be instructed in the doctrines of piety to the leaders. Let her answer only those matters which pertain to refuting the error of the multitude of gods, demonstrating the doctrine regarding the unity of God; but regarding the rest, let her not answer anything rashly, lest by speaking ignorantly she cast infamy upon the word of God. For the Lord has taught that the Word is like a grain of mustard seed. But this is sharp and burning, and if anyone uses it unskillfully, he will find it bitter; for in mystical matters one must not be a traitor, but cautious, because the Lord warns us with these words: “Do not cast your pearls before ^D swine, lest they trample them under their feet, and turn and rend you.” For when the unbelievers hear the word concerning Christ—not as is fitting, but deficiently, and especially that concerning His incarnation or His passion—they will rather mock it as false than celebrate it with praises, and the old woman will be guilty of rashness and blasphemy, and will inherit the woe. “For woe,” He says, “to him through whom My name is blasphemed among the nations.”

Chapter VI. That women ought not to perform the office of teaching, for it is indecorous; and what kind of women followed the Lord.

^A We do not permit women to teach in the Church, but only to pray and to listen to the teachers. For the Lord and Teacher Himself, Jesus, when He sent us twelve to disciple the people and the nations, nowhere sent out women to preach, although he did not lack them: for the Mother of the Lord, and His sisters ^B were with us, as well as Mary Magdalene, and Mary the mother of James, and Martha and Mary, the sisters of Lazarus, and Salome, and others besides, yet He did not send them to proclaim the Gospel. For had it been necessary for women to teach, the Lord Himself would have instructed them to preach along with us.

VARIOUS NOTES

^B “His sisters,” the Lord’s kinswomen, or daughters of Joseph from a prior marriage—countless as they are to Jerome, who refutes Helvidius, chap. C (for, I believe, they are neither numbered nor named in the New Testament, Matt. xiii, 56; Marc. vi, 5). Epiphanius in heresy 78, chaps. 8 and 9, makes them two, and names them Mary and Salome; as is also reported in the question 155 of Anastasius of Antioch. Although the manuscript book of the Royal Library 750, in the place of Anastasius, which follows there upon the interpretation of Chrysostom on John, exhibits... Which I have noted: both because of the Chronicle of Hippolytus of Thebes, attributing daughters to Joseph, at least in the printed books, vol. III of the Ancient Readings of Henricus Canisius, and in the Royal Library mss. 1026, 2442 (for in the codices of the same library 750, 2374, 2004, and also in that of De Thou, which I mentioned in the Pastor, lib. III, Sim. 9, chap. 16, and likewise in the Viennese, from Lambecius, lib. II, chap. 46), for "Martha" is read "Thamar," just as in Pseudo-Hippolytus of Porto in Nicephorus, Hist. Eccl., lib. II, chap. 2 (read hereafter this fragment ascribed to Chrysostom): ^C as well as because of the objection of the infidels, reported by the same Anastasius, chap. 22: "When John says that Martha is the sister of Mary the Mother of your Lord, why do you not yourselves say this?" An objection, I say, perhaps arisen also from the fame of that Martha, confused with Martha the sister of Lazarus and Mary the anointer. But in the *Ancoratus*, chap. 60, the same Epiphanius, retaining Salome, substitutes Anna in place of Mary: unless perhaps it is an error of the copyists, who changed Maria into Anna; just as they transformed Jose, the brother of Christ, in the same place into John. The conjectures, however, which I have appended and rendered into Latin, stand in the way, when I had found in the said royal codex 750, after the Gospel of Matthew, and in another similarly 2575, of the same library; by which the vulgate reading of the *Ancoratus* is confirmed, and the name of Anna.

^D Of Sophronius most holy archbishop of Jerusalem, from the panegyric on the holy John the Theologian and Evangelist, which begins with these words: "John, the son of thunder, thunders this: *In the beginning was the Word*."

And after other things: "John, son of Zebedee and Salome, shone forth." For this name of the mother was proclaimed, just as the holy Fathers who spoke in the Spirit of God also perceived it. Hence also a different good fortune, one much better and greater than every good fortune. Now this was the glory of the Mother who gave birth, as the sister of God. For Salome, who gave birth to the great John, was the daughter of Joseph, who was thought to be the father of our Savior Christ, as the all-wise Luke recorded (Luke iii, 25). For he was not a father in deed and reality; since he did not know the Mother of the Lord at all as the truly God-bearing and ever-virgin mother, or rather he stripped her of that immaculate and virginal grace. For he names also James and Joses and Jude and Simeon, and indeed also Mary and Anna, who was a genuine sister and co-heir, whom the God-inspired call "brothers of God" and "fathers of God" rightly, adorning them with such a title just by name and nothing more; since they were born entirely from him whom the people thought to be the father of Christ and who is called so in the Gospels; just as Joseph is also seen addressing this all-pure and most immaculate virgin *Theotokos*, who in no way knew a man: "For, Child," she says, "I and Thy father were seeking Thee in distress" (Luke ii, 48).

And after a little: "As Zebedee called Salome, the new Sarah, into their midst, so that as a sister she might entreat Christ."

Now concerning Salome, the wife of Zebedee, mother of James...

^A and John (for one must not cling to the opinion of Nicephorus, who in book 1, chap. 53, establishes Joanna as the mother of the sons of Zebedee; rather, one should say with Bede that the Joanna mentioned in Luke 24:10 was Joanna, the wife of Chuza, Herod's steward, of whom the same Gospel speaks in chap. 8, v. 3), that she was the sister of Christ, the common people agree: for Haymo in *Hist. eccl.*, lib. 2, cap. 3, is ridiculous to think Salome was a man, the third husband of Anna and father of a third Mary, the wife of Zebedee. But Mary in Theophylact on Matthew 27:56; John 19:25, and Galatians 1:19, is Mary of Cleopas, daughter of Joseph by the wife of the said Cleopas, his brother, who died without children. And Nicephorus, lib. 1, cap. 33, will seem to be of the same opinion if his words are read thus ^B or thus: "Commonly, as if Cleopas were a woman, wife of the brother of Joseph," whereas by Nicephorus, lib. 2, cap. 3 and 16, Cleopas is clearly recognized as a man and the brother of Joseph. However, Nicephorus varies in his narrative. For in lib. 1, cap. 16, he speaks following Anastasius Antiochenus, George Cedrenus, and Symeon Metaphrastes in the manuscript *Chronicle*: he speaks of Mary of Cleopas as the wife of Cleopas and daughter of Joseph. The same Mary of Cleopas, called sister of the Lord's mother, is thought by Euthymius to be the wife of Cleopas, the brother of Joseph; by the author of the book *De infantia Salvatoris* (Cod. Reg. 1697) to be the second daughter of Joachim and Anna, parents of the Theotokos. To others, she is the wife of Cleopas or Alphaeus. To others, she is the daughter of Cleopas, the wife of Alphaeus, mother of the Lord's brothers James the Just or the Less, Joseph or Josetes, Simon and Jude, and also of their sisters. To some others, she is the natural daughter of Joachim ^C and the legal daughter of Cleopas. Thus, besides the interpreter of John to be cited presently, Hippolytus the Theban in his *Chronicle* (lib. Reg.) says: "Mary of James the Less and Joseph, or Jose; or Mary of Cleopas, Mary of James the Less, and Mary of Jose. See Epiphanius, *haer.* 78, cap. 1; Jerome, in his book *contra Helvidium*, Epistle 150, quaest. 4, and on Matthew 11 and 27; the interpreters on Galatians 1:19; Bede on Luke 24; Euthymius on Matthew 27:56, and John of Thessalonica in his *Homily on Christ's Resurrection*, near the end, tom. I of the *Auctarium novum Bibliothecae Patrum Graeco-Latinae*. Symeon Magister and Logothetes in the manuscript *Chronicle* 2563: 'There were seven myrrh-bearing women. Mary Magdalene, from whom Christ cast out seven demons. And Salome, the midwife. And the mother of the sons of Zebedee. And Mary, the mother of James the Less, who was the wife of Jude, the brother of the Lord. And the mother of Jose; this woman was the daughter of Salome, the cousin of the Theotokos, who, having raised John, was called his mother. And Joanna; she was the wife of Peter. And the sister of the Lord's mother, Mary of Cleopas, who is the daughter of Joseph and the wife of his brother Cleopas.'"

Furthermore, concerning those who are said to be the two daughters of Joseph, named Esther and Thamar or Martha: also in this fragment, which is read in the Royal manuscripts, cod. 1508 and 1789:

Of John Chrysostom, from his interpretation of the Gospel of John, which says: "There stood by the cross of Jesus his mother, and his mother's sister Mary of Cleopas, and Mary Magdalene."

It is necessary to inquire about this matter. For this Cleopas was the brother of Joachim, the father of the Theotokos Mary. He took a wife named Anna, and died without children. But Joachim, wishing to raise up seed to his brother, took Anna, his brother's wife, and she bore him a daughter named Mary, whom the Evangelist commemorates ^D as Mary of Cleopas. Afterwards, Joachim having become a widower, took as his second wife the holy Anna, and begot the Mother of God, Mary: so that Mary of Cleopas and Mary the Theotokos are sisters from two sets of mothers, but from one father. Moreover, Joseph had from his previous wife two daughters, Esther and Thamar or Martha: also in this fragment, which is read in the Royal manuscripts, cod. 1508 and 4789:

"Mary of Cleopas, called the sister of the Lord's mother. So it is found in the copies of the blessed, orthodox, holy Fathers and teachers, that Cleopas and the righteous Joachim were genuine brothers. Cleopas, therefore, having taken a wife and having died without issue, Joachim, according to the custom of the Hebrews, having had intercourse with his brother's wife, begot Mary. From that time on, having left her, he betrothed Anna, the daughter of Mathan the priest, from whom he begot the most holy Theotokos. Mary of Cleopas is therefore called the sister of the Mother of the Lord, as having been born of Joachim according to nature, but being called the daughter of Cleopas according to the grace of the law."

The opinion is less accurate of those who confuse Mary of Cleopas with Salome; and of those who divide one Mary into two or three: two, Mary of Cleopas, the Mother of the Lord, and Mary of James and of Jose; three, Mary of Cleopas, Mary of James, and...

Salome, and others, born of one father. He had from his former wife two daughters, Esther and Thamar [alt. Martha], and from his wife Salome. We have found this in the commentaries of the Holy Sophronius, and he adds that the Theologian John was, according to the flesh, a cousin of our Savior Jesus Christ. For Joseph, the betrothed of the Virgin, had four sons from his worldly wife: James, Simon, Jude, and Jose, and three daughters: Esther, Thamar [or Martha], and a third, Salome, named after her mother, whom her father Joseph gave in marriage to Zebedee; with whom Zebedee begat James and the Evangelist John.

From the encomium of the blessed Cosmas Vestitor upon the righteous Joachim and Anna, which begins: “Yesterday was the Nativity and feast of the Theotokos.” After a few lines: “For truly, as they were worthy, the righteous parents of the Theotokos were predestined to be related to Christ according to the flesh; and to be honored as being of a notable line, regal, I say, and priestly. For the Theotokos is acclaimed as coming from both, since the two tribes were accustomed from the beginning to be mingled in various ways; whence it follows that this was also the case with the parents of the Theotokos. Zechariah, the father of John, had a brother and fellow-priest named Haggai, who had died before him. Joseph the carpenter took the daughter of this Haggai in marriage, and from her he begat four sons and three daughters; of whom one was James, who was called brother of the Lord and first bishop of Jerusalem.” ^{B C} The name of the woman of Joseph was Salome, not the midwife, but another. After her death, Joseph is betrothed to the Theotokos Mary, who traced her descent on her mother’s side from Matthan the priest, just as Joseph descended from Solomon the son of David, as the Gospel according to Luke says in the genealogy of the Lord. For this Matthan had three daughters by his wife Mary, whose names are Mary, Sobbi, and Anna. Mary then begat Salome the midwife, while Sobbi begat Elisabeth, the mother of John the Baptist, and Anna begat the most holy Theotokos Mary in Bethlehem, who was named after her grandmother and aunt Mary; so that Elisabeth was niece to Anna and cousin to the Theotokos. This confirms both Gospels. For on account of the paternal and fleshly lineage of Christ, he says: “And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, who was the son of Heli, who was the son of Matthan” (Luke III, 23). But on account of the maternal line, he says: “And behold, Elisabeth thy cousin” (Luke I, 36). For the sake of these things, let there be glory to the condescension of Christ ^D our God, unto the ages. Amen.

These things are also excerpted from the Chronicle of Hippolytus Thebanus, ms. Regio: The most holy patriarch of Jerusalem, the great Sophronius, in an encomium celebrating John the Evangelist, teaches the Church of God that the father of the Theologian was Zebedee, but his mother was Salome, being herself the daughter of Joseph. This Joseph had four sons and three daughters; the sons, James, Simon, Jude, and Joseph; the daughters, Esther, Martha, and Salome, who was the wife of Zebedee and mother of John. Hence the Savior was the uncle of John, as being the brother of Salome, the daughter of Joseph.

^A If it were necessary for women to teach, the Lord himself would have first commanded these, along with us, to instruct the people. For if the man is the head of the woman, it is not right that the rest of the body should lead the head. ^B Let the widow, therefore, recognize that she is an altar of God, and let her sit in her house; let her not, under any pretext, enter into the houses of the faithful to receive something; for the altar of God never wanders about, but is established in one place. Let the virgin and the widow, therefore, not be wandering about or roaming through the houses of others; for those who wander about are shameless, ^C and such women do not keep their feet quiet in one place, because they are not widows, but rather wanderers, ready to receive, talkative, gossiping, meddlesome, shameless, and impudent; and being such as these, they are not worthy of the one who called them. For they do not arrive at the common rest of the congregation on the Lord's Day. ^D

VARIOUS NOTES

...Mary, the sister of Martha and Lazarus, from whom the Lord cast out seven demons. John of Thessalonica, towards the end of his discourse on the Sunday resurrection, and Theophylact on John, as well as Nicephorus, in these verses:

The holy women and disciples of the Word. The first is Mary Magdalene, the second is Joanna, and the third is Salome, mother of Joses and James [1. fourth], Martha, Mary, siblings of Lazarus, and Susanna. There is a seventh again, and many others not written in the Scriptures.

...Apollinarius in the Catena on John, at chapter xii, verse 5; Pope Gregory, in his homily on the Gospels; Bede in many places; and the author of the homily on Mary Magdalene, ascribed to Origen without cause. Both are probable. But who in truth? For this is related by the evangelists in a way that suggests two. Yet they may be explained as one: those two may have been made from one, just as from one Magdalene they made two, and from one woman who anointed the Lord, many. Concerning the latter, I will add from a Mazarinian manuscript codex, now in the Royal Library, a notable piece of evidence from Severus; because it exists only in Latin, and imperfectly, and under a false name in the Catena on Luke, at chapter vi: ^C Severus.

...Since the four Evangelists wrote that the Lord was anointed with ointment by a woman, it must be inquired whether it was one or two. I, for my part, looking intently at the accuracy of the evangelical Scriptures, consider the women to be three, based on the quality of the persons, the very manner of the action, and the difference of the times. For John reports concerning Mary, the sister of Lazarus, that six days before the Passover, she anointed the feet of Jesus in her house. And Matthew, after saying, "You know that after two days the Passover occurs," adds that in the house of Simon the leper, a woman poured ointment upon the head of the Lord, but did not anoint his feet as Mary did. And Mark, too, is in agreement with Matthew that all happened in the same way. Luke, however, does *not* relate this around the time of the passion, but around the mid-point of the Gospel, or even before, saying that the Lord was invited to a feast by a certain Pharisee, who was not free from deceitful hypocrisy and unbelief. We, therefore, hold that they are three women. But that golden-tongued and most praised Father, the great light of the world and interpreter of difficult questions, claims there are two such women: one the one mentioned by John, the other the one mentioned by the three; whom it is more fitting to believe. ^D

^A And they bring them in, not allowing them to be attentive in the Lord, but rather causing them to go out just as they entered, empty, because they did not listen to those who teach or read the word of the Lord. For concerning such people the prophet Isaiah also says: "By hearing you shall hear, and shall not understand; and seeing you shall see, and shall not perceive: for the heart of this people has been hardened."

CHAPTER VII.

What kind of women are the false widows.

^A to God, and He will hear her, because her mind is attached to this alone, and she is inclined neither toward voracity nor toward sumptuous desire; when her eye is chaste, and her hearing pure, and her hands undefiled, and her feet quiet, and her mouth ready neither for gluttony nor for garrulity, but speaking only what is necessary, and receiving that which is fitting for the sole purpose of sustenance. Being thus grave and tranquil, she will be well-pleasing to God; and as soon as she asks for something, He will anticipate her in the giving. For He says: "While you are yet speaking, I will say: Lo, I am here." Being such, let her be a despiser of riches, without vanity, not given to base gain, not insatiable, not gluttonous—but temperate, meek, calm, pious, modest, sitting ^B in her own house, singing psalms, praying, reading, watching, fasting, always conversing with God in canticles and hymns; and in working wool, let her provide for others rather than have need of anything herself; mindful of the widow commended by the Lord in the Gospel, who, coming into the temple, cast into the treasury two small copper coins, which is a quadrant; and Christ our Lord and Teacher, the knower of hearts, looking upon her, said: "Amen I say to you, that this widow has cast in more than all into the treasury; for all these cast in of their abundance, but she of her penury has cast in all her living which she had." Widows therefore must live modestly, being obedient to the bishops and to the presbyters and to the deacons, and furthermore to the deaconesses; revering, blushing, ^C fearing, not living too freely or relying upon their own power, nor wishing to do anything without the will of the deacon contrary to instruction; for example, if she is to go to someone to eat and drink with him, or to receive something from anyone. But if, without their command, she commits any of these things, let her be punished with fasting or be separated, as forward and inconsiderate.

CHAPTER VIII.

For how does the widow know what kind of woman she is from whom she receives, or from what ministry she provides food—whether it is from rapine, or from some other illicit practice? The widow does not know that she will render an account to God for every one of these things, when she receives unworthily of God; for neither will the priests ever receive the voluntary gifts of such a woman, as of a thief or a harlot. For it is written: ^D "Thou shalt not covet the things of thy neighbor," and: "Do not...

offer the hire of a harlot unto the Lord thy God." ^A From such persons, therefore, nothing is to be taken, nor indeed from those who are excommunicated. Let the widows be ready to obey the commands given to them by their superiors, and let them act according to the instruction of the bishop, as obeying God; for whoever welcomes a person from such an excommunicate, and prays for him, even though he chooses to persist in his wickedness and does not wish to repent, communicates with him in his prayer; and he grieves Christ, who turns away from the unrighteous, and he builds them up through the unworthy gift, and he is defiled together with them, not allowing them to come to repentance, so that they might weep and beseech God.

CHAPTER IX.

Concerning the baptizing of women, we make known to you that there is no small danger for those who attempt this. Wherefore we do not advise it; for it is dangerous, or rather, unlawful and impious. ^B For if the man is the head of the woman, and he is appointed to the priesthood, it is not right to subvert the order of creation, and, leaving the head, to come to the body at the end. For the woman is the body of the man, born from his side, and subject to him, from which she was also separated for the procreation of children; for "He shall rule over thee," it says; for the man is the beginning of the woman, since he is also her head. And if in the preceding ^C pages we did not allow them to teach, how shall anyone allow these to perform the priestly office against nature? For this is a violation of the order of creation.

^A

The misunderstanding of the atheism of the Greeks, that female deities...

VARIOUS NOTES.

They grant the right of baptizing, either absolutely, or only in necessity and outside of the ordinary course. Absolutely, Tertullian in the place cited; Cyril of Jerusalem towards the end of Catechesis 17; Jerome, *Contra Luciferianos*, c. 4; and the Fathers of the Synod of Elvira, can. 77; and this is gathered also from canon 12 of the First Council of Orléans. In necessity and outside of the ordinary course, Gelasius, epist. 9; the Council of York, A.D. 1194, c. 4; the Council of London, A.D. 1200, c. 3; Nicephorus the Confessor, *Jus Græco-Romanum* p. 196; and Theodoret and Procopius on 2 Par. xxix. To these you may add Hilary, cited above, and the place of the Constitutor at the end of c. 46, of the last book. Deacons follow, then the lower clergy. Concerning them, see our c. 11, and also the pseudo-Ambrose. But the words of the anonymous writer concerning those not to be baptized again, who have once been dipped in the name of Christ, are notable above the rest, in the *Observations* of Nicholas Rigaltius on St. Cyprian, p. 134: "And therefore, since our salvation is constituted in the baptism of the Spirit, which is for the most part joined with the baptism of water, if indeed baptism is delivered by us, let it be assigned entirely and solemnly and through all things which are written, and let it be delivered without any separation of any thing whatever; or if it has been delivered by one of the minor clergy out of necessity, let us await the outcome, so that it may either be supplied by us, or reserved to be supplied by the Lord." ^B Now, however, concerning the laity, one may find the same diversity. In the beginning, all Christians baptized, if the faith of the false Ambrose is to be followed. In necessity, and outside of order, that this may lawfully be done by the laity is the common opinion of the ancients and the moderns (L. Harmenop. *Epit.* sect. 5, tit. 1). Consult the end of c. 46, lib. viii of the present work: "As for unbaptized infants, if one is found in a place where no priest is, let it be baptized. And if the father himself, or any man whatsoever, baptizes, provided only that he is a Christian, it is not a sin." "Infants not baptized ought, if one be found in a place where there is no priest, to be baptized. But if even the father, or any other person whatsoever, provided he be a Christian, baptizes, he does not commit a sin." It is canon 16 of Nicephorus the Confessor, in the *Jus Græco-Romanum*, and at 51 in Glycas, *Annalium parte* i, p. 524. "But," he says, "also the fifty-first canon of the most holy among patriarchs of Constantinople, Nicephorus, and the holy Fathers with him, determines these things: As for unbaptized infants, if no priest be present, even the father shall baptize them, and any other person who may happen to be [present], provided only that he be [al. let him be] Orthodox." Not, however, the fifty-first of the most holy Patriarch of Constantinople, Nicephorus, and of the other holy Fathers who were present with him himself, does this decree: "Infants not yet baptized, if no priest is present, and the father is able to baptize, and anyone else, provided he be Orthodox." ^C Of course, not a few of the decrees of this council have perished, besides the 17 published ones and the 28 unpublished ones which are read after Matthew Blastares in the Royal mss.; and in Jolianus; and the number lies corrupted in the *Protheoria* of Harmenopulus to the *Epitome* of the canons, where only ten canons are attributed to Nicephorus. For in the *Epitome* of the same, sect. iv, tit. 2, canon 14 is praised, which in Blastares is 15, and 15 and 16, this one of ours, are subjoined to it. Baptism by the laity, however, is thought by all to be illicit when given in the ordinary course; some think it invalid [and] manifestly an error; thus that Matthew Blastares, the collector of canons, not yet committed to press, letter B, c. 3, and the Synod therein mentioned by him; thus also Theodorus Scutariota in his Scholia to Heresy 22, lib. 1, of the *Thesaurus* of Nicetas Choniates. Accept the Greek words of the monk Matthew with the Latin interpretation:

"Still further concerning those who have been baptized by non-priests. This also was asked, upon the questioning of Manuel Heracleensis, whether one ought to receive as a believer the man whom someone who is not a priest, and yet pretends to be a priest, has baptized; for this happened at that time within his diocese. And the synod decreed that such persons ought also to be rebaptized. Because, of course, it says, according to the holy apostolic canons, the forty-sixth and the forty-seventh, it is permitted to bishops and priests alone to initiate into the holy baptism. The same is shown also by the twenty-sixth and forty-seventh canons of the Laodicean synod: the former of which indeed commands that those who have been promoted and ordained by bishops not exorcise, while the latter wishes that those who are to be baptized recite the faith to the bishops or presbyters. And even the aforementioned sixth synod and the Council of Carthage command that those who are in doubt as to whether they were baptized due to their own negligence should be baptized. ^D Indeed, it is neither safe nor secure to allow into the communion of the faithful one who has been baptized by a man who has not received the authority to baptize, and through baptism to give remission of sins, for baptism is the purgation of these, to register into the divine faith; for no small danger is that, lest through such hesitation, he himself be deprived of the holy baptism, while we, indeed, unknowingly communicate with one who is unbaptized. But if1 anyone persists and says, because of prayers made by a layman, and by the anointing of holy myrrh, and the unction of the sacred oil, baptism conferred by a man lacking the priesthood should be considered valid; and he also asserts that those ordained by him and the bishop who ordained them should be considered clergy, and after their confession, it should be fulfilled, which is absurd and contrary to the fourth canon of the second synod, which determined concerning Maximus the Cynic, that he neither was nor is a bishop, and that those ordained by him were nothing more from that point on, which he did in violation of the laws. Furthermore, and concerning the [Synod] of Sardica, those who...

were not ordained by Musaeus and Eutychianus, who were not priests, he cast out entirely from the clergy and reduced to the rank of the laity. Just as, therefore, those persons are without ordination, so also these shall be reckoned as unbaptized. And just as the children of the Hagarenes who are baptized, because they do not exhale a stench, are not reckoned as Christians; so too are those who are anointed with myrrh by the ungodly, because it is given to no such men to impart any sanctification whatsoever. But if anyone objects by bringing forward what happened to the great Athanasius when he was still a boy, let him consider the civil law which decrees that what is contrary to the canons is not drawn into a precedent, and is not a law of the Church; it is a deviation. ^A

VARIOUS NOTES

In the Annals of Michael Glycas, page 243, (along with Nicephorus, lib. III, cap. 37, so as to omit the more obscure), for that false opinion, the first thing brought forward is the act of Dionysius the prelate, who baptized again one who had been baptized by a layman. The narrative is uncertain and does not pertain to the matter, because it is said that the baptism was performed in sand, not in water. John Moschus reports it in the *Leimonarion*, cap. 176; Cedrenus (Basil edition), page […], and Nicephorus as above. Secondly, the authority of the apostolic canons is brought forward, prohibiting to laymen priestly duties, even if necessity should arise. Yet throughout this entire work, there is not even a word said about necessity; the laity is merely kept away from sacred functions (lib. II, cap. 27; lib. III, cap. 10; and the last book, cap. 46). It is added in Glycas, from the Life of St. Athanasius, that the boys baptized by the boy Athanasius were rebaptized by Alexander of Alexandria. But that biographer, whose passage you will find at the end of volume II of the works of St. Athanasius, page […], does not seem to have understood these words of the earlier biographer in Photius, codex 258: *Toûtous sphragisas* [having sealed them], which ought to be explained as concerning ^B sealing and confirmation, not concerning baptism: as is evident through the ecclesiastical historians Rufinus (lib. I, cap. 44) and Sozomen (lib. II, cap. 17), who relate verbatim that the baptism was not repeated. I have also found this in George Hamartolus the chronicler, not yet published, where he reported concerning baptism in sand:

Where now are those who say that laymen and women may baptize at times, in necessity, when a priest is absent, and who contend—or rather, out of great ignorance and impudence, religiously and impiously affirm—that this is to be imputed as a divine and perfect baptism for men? Nor do they heed the sacred doctrine and commandment of the apostles, which says: "We do not permit a layman to perform any priestly duties, for example, a sacrifice or baptism, or the laying on of hands, or a blessing, whether small or great." For no one takes the honor to himself, but he who is called by God. For through the laying on of the hands of the bishop, such glory [authority] is given: but he who has not been entrusted with this, but has snatched and tyrannically usurped it for himself, will undergo the sin and ^C punishment of Saul and Ozias [Uzziah]. Furthermore, we do not even permit the other clergy to baptize, such as deacons, or readers, or chanters, or servants, unless only bishops and presbyters, with deacons ministering to them. But those who dare to do this will suffer the punishments of Korah.

(60) Epiphanius also denies in the Christian religion that there should be women priests and priestesses, and he mocks the clergy of the Pepuzian Cataphrygians, women bishops and presbyters; likewise the priestesses of the Antidicomarianites and Collyridians. He adds in this latter heresy, no. 3, that deaconesses do not perform priestly functions. Hence the error and the origin of the error is manifest, the Pseudo-Ambrosius at 1 Tim. iii, 14, writing: "But the Cataphrygians, seizing an opportunity for error, for which reason he addresses women after the deacons, also defend with vain presumption that the deaconesses ought to be ordained, when they know that the apostles chose seven deacons." Was no woman found suitable at that time, when we read among the eleven apostles that there were holy women? ^D But so that heretics may seem to establish their opinion with the words, not the sense of the law, the apostles rely on the words against the sense, as when he commands that the woman ought to be in silence in the church, they on the contrary claim for themselves even authority of ministry in the Church, then [the words of] Marianus Scotus and Sigebert, who note in A.D. 525, 526, that the Acephalous heretics say that the apostle Paul in his Epistles commanded that women deacons ought to be made, because he mentions them after the deacons. Naturally, they were ignorant of the order and functions of deaconesses, whom undoubtedly they saw as nothing in their own churches. And Ambrosiaster indeed changed priestesses into deaconesses: Marianus however made the Acephali from the Cataphrygians, by a slip of memory, it seems: and Sigebert copied Marianus. A supposititious Jerome, more learned and better than the falsified Ambrosius, says on the same Scripture text: "Similarly, he orders them to be chosen as deacons." Whence it is understood what he says concerning those whom they still call deaconesses in the East today. And at Romans xvi, 1: "Just as even now in the East, deaconesses appear to minister in their own sex in baptism, or in the ministry of the word, because we have found that they taught women privately, such as Priscilla, whose husband was called Aquila." Ib. This was said in Book [III] of the Apostolic Constitutions, ch. 10, 11.

^A For if it had been incumbent upon women to administer baptism, surely the Lord would have been baptized by his mother, and not by John; or when He sent us to baptize, He would have sent women also with us for this purpose. But now, nowhere has He commanded this, nor handed it down in writing, knowing both the order of nature and the decency of the matter, as He is the Creator of nature and the Legislator of the constitution. And how could the Lord even have been baptized by His own mother?

CHAPTER X.

CHAPTER XI.

VARIOUS NOTES.

Furthermore, we do not permit presbyters to ordain deacons, or deaconesses, or readers, or ministers, or janitors, but only to bishops. For this is the lawful order, the ecclesiastical and God-pleasing harmony, and status. Therefore, they labor in vain, or to speak more truly, they fight against God, who bestow the gifts or ^D donations and functions of the priesthood upon secular men and women, to the destruction of those who hear and of those who have faith, through the vanities and babblings of men who do not know at all what the priesthood is, and what the difference is between a layman and a priest.

See, besides what has been adduced, the Council of Elvira, canon 37, and confer with Auxilius, Book II, ch. 10, in Morinus, *De sacris ordinationibus*, part II, p. 565. It remains to speak of women who baptize. The reasoning for these is the same as for laymen. You have the prohibition, even against the forwardness of heretical women, in Tertullian, *De virginibus velandis*, ch. 9, *De praescriptione haereticorum*, ch. 41, *De baptismo*, ch. 17; in Epiphanius, heresy 42, ch. 4; heresy 79, ch. 6 and 7; in Chrysostom, *Homily on Bernice, Prosdoce, and Domnina*, Vol. I; and in the Fourth Council of Carthage, can. 100. Power in cases of necessity, however, was confirmed by Pope Urban II. Nor should the great error of Atto, Bishop of Vercelli, be covered in silence, in his *Epistle to Ambrosius the Priest of Milan*, Vol. VIII of the *Spicilegium Acherianum*, p. 124, which arose from not understanding canon 12 of the Fourth Council of Carthage, as if deaconesses baptized women; whereas they only provided a ministry to those baptizing, as will be seen below at ch. 15.

^A to ordain deaconesses, or readers, or ministers, or cantors, or janitors, but to the bishops alone. For this is the ecclesiastical order and harmony.

CHAPTER XII.

Dehortation from envy.

Concerning envy, or jealousy, or slander, or strife, or contention, we have already told you that these things are foreign to a Christian, and especially to widows. But since the devil, who is a versatile and manifold worker of evil, parades himself among those who are not truly widows—just as he once did in Cain—some indeed call themselves widows, but do not perform the precepts worthy of widowhood, just as Cain did not observe the duties of brotherhood. For they are ignorant that it is not the name of widowhood that will bring them into the kingdom, but true faith and holy works. But if any woman possesses the name of widowhood, yet performs the practices of the adversary, her widowhood shall not be reckoned to her, and having been cast out of the kingdom, she shall be delivered to eternal punishment. For we hear that some widows are jealous, envious, devilish, and begrudge others their relief; but such as these do not belong to Christ, nor are they considered pupils of his teaching. For when one of their fellow-widows has been clothed by someone, or has received money, or food, or drink, or footwear, they ought, looking upon their sister who has been refreshed, to say:

CHAPTER XIII.

How widows ought to pray for those who provide the necessities.

Blessed art thou, O God, who hast refreshed the fellow-widow; bless, O Lord, and glorify him who has ministered to her, that his work may ascend in truth unto thee; and remember him for good in the day of thy visitation. And also my bishop, who has ministered well to thee, and taught [the giver] timely almsgiving to my fellow-widow when she was naked; add glory to him, and give him a crown of rejoicing in the day of the revelation of thy visitation. Likewise, let the widow who has received mercy also join in prayer for him who has provided the ministry to her.

VARIOUS NOTES.

^D ... rich is he who bestows mercy upon many, and who, in imitation of God, bestows all things upon us. Know, therefore, you who possess riches, that you ought to minister, since you have received more than you yourselves need. Understand that what you have in abundance is lacking to others. Be ashamed, you who retain what belongs to others, and set before yourselves for imitation the equity of God, and no one will be poor. Learn that we should not be evil stewards of what has been given to us, so that we may not hear Peter saying: Be ashamed...

^A of retaining the property of others, and imitate the equity of God, and no one will be poor.

CHAPTER XIV.

But she who grants a benefit should conceal her own name, like a wise woman; let not the trumpet be sounded before her, so that the alms may be done before God in secret, as the Lord says: «When you do alms, let not your left hand know what your right hand does (71), that your alms may be in secret.» And let the widow pray for the giver, whoever he or she may be, existing as a holy altar of Christ (72). «And the Father, who sees in secret, will render it in public to the one doing good.» ^B But the widows who do not wish to live according to the commandment of God are careful to inquire diligently who was the minister and who were the recipients; and having learned, she complains against the one who ministered, saying: "Did you not know that I was more distressed than she? Why, therefore, did you prefer her to me?" By saying such things, she acts foolishly, not understanding that this was not the will of man, but the commandment of God. For if she asserts that she was nearer, and was examined to be in greater need, and was more destitute than the other, she ought to consider the One who ordained it, and ^C in silence and without accusation of the giver, having entered her own house and cast herself upon her face, she should entreat God that the sin might be forgiven her. For God commanded the one who does good not to proclaim the benefit with tragic clamor; but she complained that she did not proclaim her name, so that she too, upon hearing it, might run to receive. And not only did she complain, but she even cursed the other, forgetful of Him who says: «He who blesses you is blessed, and he who curses you is cursed.» And the Lord says: «When you enter a house (75), say: Peace be to this house ^D and if there is a son of peace there...»

your peace shall rest upon him; but if he is not worthy, your peace shall return to you.»

Chapter XV. That it is unbecoming to revile one's neighbor; for it is foreign to Christians to curse.

If, therefore, peace returns again to those who sent it ^A unto them, because it did not find those worthy of it, much more will a curse return upon the head of him who unjustly sent it forth, as he to whom it was sent was not worthy to receive it. For everyone who reviles in vain curses himself, as Solomon says: «As birds fly and sparrows, so a vain curse shall not come upon anyone.» And again he says: «They who utter revilings are most foolish.» Just as ^B the bee, being weak in its strength, when it stings someone, loses its sting and becomes barren, in the same way, you too, if you do any injustice to others, will bring this upon yourselves: «For he has opened a pit and dug it, and he shall fall into the pit which he wrought.» And again: «He who digs a pit for his neighbor shall fall into it.» Therefore, he who avoids being cursed must not curse another; for what you hate to happen to you, do not do to another. Therefore, admonish the disobedient, rebuke the shameless, console the fainthearted, strengthen the weak, praise those who walk in holiness. Let them bless rather than revile; let them practice peace, not stir up war. Let, therefore, neither bishop, ^C nor presbyter, nor deacon, nor any other of the list of the clergy, defile his tongue with reviling, lest instead of a blessing he inherit a curse. Let the bishop also show zeal and care that not even a layman utters a curse; for he must provide for all, for the clergy, for virgins, for widows, for the laity. Therefore, O bishop, select as your fellow-workers in life and laborers in righteousness deacons who are pleasing to God, whom you approve from all the people as being worthy, and fit for the labors of the ^D diaconal office. Also choose a faithful and holy deaconess for the ministry of women. For it happens sometimes that in certain houses a man deacon

^A cannot be sent to the women, because of the unbelievers; therefore you shall send a woman deacon, because of the thoughts of wicked men. For indeed we have need of a woman deacon for many necessities. And first of all ^B when women are being baptized, the deacon shall anoint only their forehead with the holy oil, and after him the deaconess. He himself used to anoint and baptize those who came for it. But because he anointed a woman, he was scandalized. Once, therefore, a Persian girl came to be baptized; she was very fair and beautiful, so that the presbyter could not anoint her with the holy oil. And when she had stayed for two days, the archbishop Peter heard of it, and was astonished at what had occurred, and wished to excommunicate the woman deacon on that account; but he did not do so, because the place did not admit of it.

VARIOUS NOTES

(85) *Deaconess*. Another codex has "deaconess," just as it says a little later. Ib.

(86) *For many necessities we have need of a woman deacon*. The duties of deaconesses, beyond those of which we spoke before, were many others. The deaconess in the *Constitutions*, book II, ch. 26, brings women to the deacon and to the bishop; book III, ch. 7, she is in charge of widows; in this chapter, and ch. 19, she has care of women, to whom she is sent for the sake of decency, where her ministry is needed. And so Epiphanius, ch. 3, heresy 79, and ch. [1] of the *Exposition of the Faith*. She ministers in her own sex, in the ministry of the word, and in teaching privately; it is said in the *Commentaries on Romans* XVI. 1, vol. VIII of Jerome. In this place also, deaconesses are employed for the baptizing of women, so that they may anoint them, and that they may not be seen naked by men. And indeed, what concerns the anointing, we have an illustrious example in John Moschus’s *Spiritual Meadow*, ch. 5, concerning Conon the presbyter, to whom it had been entrusted to confer baptism to those coming to the monastery mentioned there: "He himself used to anoint and baptize those who came for this, and as often as he would anoint a woman, he was scandalized. One day, however, a girl named Perside came to be baptized; she was so beautiful and of such fairness that the presbyter could not anoint her with the holy oil. And when the girl had remained there for two days, Archbishop Peter heard of it, and was vehemently astonished at the matter, and willed to delegate a woman deacon for this work; but he did not do so, because the place, namely the monastery, would not allow it." ^C Ambrose Traversari translates it, "lest he should seem to act against the canons, because he read 'how' instead of 'what'," for it continues: *But as concerns revealing and veiling women, and other duties of deaconesses in the baptism of women, one can consult the cited Epiphanius and pseudo-Jerome, the Epistle of Atto of Vercelli to Ambrose, Justinian’s Novel 6. Ours, with the last book, ch. 28, then this book III, ch. 16, where deaconesses become receivers of women, as also in the Council of Nicaea, and in the Life of St. Pelagia, ch. 8, book I, of the Lives of the Fathers, by Rosweyde. And one of the deaconesses, says James the deacon, the writer of her Life, "his beatitude commanded to go with me." And soon: "He immediately sent with me the lady Romana, the first of the deaconesses." And afterwards: "Saint Nonnus the bishop exorcized her, Pelagia, and baptized her, and placed upon her the sign of the Lord, and delivered to her the body of Christ: and the holy lady Romana, first of the deaconesses, was her spiritual mother." In Matthew Blastares, element Y, ch. 4: This is: Moreover, what ministry a deaconess fulfilled during that time in the clergy is now almost unknown to all. There are those, however, who say that they ministered to women being baptized, since it is not righteous for women in the flower of their age to be baptized while being exposed naked to the eyes of men. You may also see in the canon of the Council of Carthage, IV, how they taught those who were being initiated by baptism, both the things to be answered to the baptizer and the manner of life to be carried out after the washing. Finally, I think that the visitation of those detained in prison pertained to the deaconesses, as well as the collection of money for their release. ^D Lucian and Libanius indeed imply this. The former, in his words about Peregrinus: "And in the morning one could see old women, some widows, and orphan children waiting near the prison; but those who were of high station among them slept inside with him, having corrupted the guards: to me they are the deacons supported by ecclesiastical dignity; that it was their custom to go into the prison, we learn from an epistle of St. Cyprian." Libanius, however, in his *Oration 16, to Tisamenus*, edit. Morell., p. 452, speaks thus: "But if it happened that the mother of the old women was with the prisoner, having wandered, she would gather whatever she could by begging." And after a few words: "that is, either she would admonish the ministers (the deacons, in my opinion) to fall at the knees of many." And in the Oration *concerning the prisoners*, which we owe to Jacob Gothofredus: (I would prefer it thus, rather than as it is edited, "through the prisoners") "After he said these things, he hears: Why do you not call, through those who are going out, some woman from among those who are considered noble for their humanity; and then, falling at her knees, you persuade her to bring you something by begging?"

(87) *The deacon shall anoint*, etc.: Anointing before baptism made with holy, blessed, and exorcized oil is a mere ceremony; which is therefore found done by the deacon, or presbyter, or bishop, once or twice, in this or that way, on these or those, or on all members of the body, according to the varying custom of churches and nations. Innumerable documents of this matter could be brought forward, taken from the Rituals of the Ethiopians, Syrians, Greeks, Latins, from councils, and from the Fathers. But they deserve special attention, besides the texts of the Constitutions here, and book VIII, ch. 22; *Recognitions*, book III, ch. 67, of John Moschus, who was cited in the previous note, and the ritual books, places...

^A sacerdotes and kings were anointed in ancient times: not that those who are now baptized are ordained priests; but because they are made Christians by Christ (which is to say, named after the anointing), a royal priesthood, and a holy nation, ^B the Church of God, the pillar and ground of the present light: who were once not a people, but are now the beloved and the elect; upon whom his new name has been invoked; as the prophet Isaiah witnesses, saying: «And he shall call his people by his new name, by which the Lord shall name him.»

CHAPTER XVI

Concerning the divine initiation of holy baptism.

You, therefore, O bishop, shall anoint the head of those who are being baptized, whether they be men or women, with the holy oil, according to that pattern for the spiritual baptism. Then, either you, the bishop, or a presbyter subject to you, having pronounced over them the sacred invocation of the Father, and of the Son, and of the Holy Spirit, shall baptize them in the water. And let the deacon receive the man, but the deaconess the woman: so that the administration of the unbroken seal may be performed with becoming gravity. And after this, let the bishop anoint those who have been baptized with the ointment.

VARIOUS NOTES

(88) "At the imposition of hands," at the time of baptism, is noted from the Rituals, from Dionysius, and from others. ^C (89) "Christian." It is written in another codex: "let them be called," and not wrongly. (90) "Beloved" and "elect," in the singular, in the same codex. (91) "Upon whom it was called," etc. The end of this chapter is missing in the other codex. (92) "In the likeness of spiritual baptism." (93) The deacon; and below he has deaconess. (94) "That the administration… may be performed," etc. That at the baptism of a woman, the bishop anoints only the head; but the deacon, the mouth and the breast, and the deaconess, the whole body. For the oil is [used], indeed, as an emblem of the Holy Spirit. That the anointing may be a participation in the Holy Spirit. (95) "And after this the bishop," etc. Or let him give them the sacrament of confirmation. Whence in the following chapter it is called the confirmation of the confession. In the *Ritual of the Greeks*, page 568: "The chrism of the ointment confirms the faith." Ambrosiaster ^D on chapter VI of the Epistle to the Hebrews: "The imposition of hands, by which it is believed that the Holy Spirit can be received (Primasius and Haymo seem to have read this most fully): which is accustomed to be done by the pontiffs after baptism for the confirmation of unity in the Church of Christ." Read below in chapter 44, book VI.

CHAPTER XVII.

CHAPTER XVIII.

CHAPTER XIX. What manner of person a deacon ought to be.

^A Let the deacons also be in all things blameless, even as the bishop; only more diligent, proportional to the number of the Church, so that they may be able to minister also to those who are infirm, as unashamed workers. And let the woman see to it that she attends to the women; but let both of them be diligent in carrying messages, traveling, performing services, and servitude; as Isaiah also said concerning the Lord, saying: "To justify the just, who serves many well." Let each one, therefore, know his own station and fulfill it diligently, with one mind and one soul, knowing the reward of the ministry. And let them be unawed as they minister to those in need, as our Lord Jesus Christ himself did not come to be ministered unto, but to minister, and to give his life as a ransom for many; thus, therefore, it behooves them also to do. And if it should be necessary to lay down one's life ^B for a brother, let them not hesitate; for neither did our Lord and Saviour Jesus Christ hesitate to lay down his life, as he himself said, for his friends. If, therefore, the Lord of heaven and earth endured all things for our sake, how could you hesitate to minister to those in need? You are bound to be his imitators, who for our sake endured servitude, poverty, lashes, and the cross. We ought, therefore, to serve our brothers as imitators of Christ. "For whoever," he says, "wants to be great among you, let him be your deacon; and whoever wants to be first among you, let him be your servant." ^C For in this way he himself also fulfilled in deed, and not in word, the requirement of serving many well. For having taken a towel, he girt himself; then he poured water into a basin, and coming to us as we reclined, he washed the feet of us all and wiped them with the towel. In doing this, he showed us the affection of brotherly love, so that we also might do the same to one another. If, therefore, our Lord and Teacher so humbled himself, how can you be ashamed to do this for the weak and infirm among the brothers, being ^D workers of truth and stewards of piety? Minister, therefore, tirelessly, not murmuring, nor causing discord...

for you do not work for man, but for God; and you shall receive the reward for your ministry in the day of your visitation. It is necessary, therefore, that you deacons should visit all who are in need of a visit. And report to your bishop regarding those who are afflicted; for you ought to be his heart and his faculty of perception, being prepared for ministering to him and yielding obedience in every work, as to your bishop, and father, and teacher. ^B

CHAPTER XX

That a bishop must be ordained by three or two bishops; but not by one, for that is invalid.

We decree that a bishop be ordained by three bishops, or at the minimum by two; but it is not permitted for you to be appointed by one. For the testimony of two and three is surer and more secure. ^C And we command that a presbyter and deacon be ordained by one bishop, as also the rest of the clergy; and that neither presbyter nor deacon ordain clergy from among the laity; but only that the presbyter teach, offer, baptize, and bless the people; and that the deacon minister, and also for the sake of the rest of the clergy. Likewise also for the remaining clergy, he who is a hegumen, being a presbyter, ordains a reader and a subdeacon in his own monastery. ^D

^A to the bishop and presbyters; that is, let him exercise the ministry or diaconate; but let him not perform the other things.

VARIOUS NOTES. Regarding the questions of certain monks, in Balsamon, p. 132. Question IX. What does St. Basil say in the little penances: "Let him be alien from the blessing in proportion to the lapse; what is this?" Answer. To be deprived of the blessing which is given in the church. Scholium of Balsamon. Ecclesiastical blessings are all things which are made or given by bishops or priests in the churches, for the prayers and establishment of the faithful people. Everyone, therefore, according to the proportion of his own lapse, is to be deprived of the ecclesiastical blessing. I present the Greek [text] from several manuscripts of the Most Christian King, and one belonging to the most illustrious man Claudius Jolius.

CAPITULA OF THE FOURTH BOOK

II. How the bishop ought to provide for orphans. III. Who are to be assisted, according to the Lord’s constitution. IV. On avarice. V. With how much fear it is necessary to receive the Lord’s collections. VI. Whose offerings are to be received, and whose are to be rejected. VII. That the offerings of unworthy men, as long as they are such, not only do not appease God, but on the contrary provoke Him to indignation. VIII. That it is better to provide for widows from one's own labor, even if they be meager and few, than from the gifts of the wicked, even if they appear many and great; for it is better to perish by hunger than to receive a contribution from the wicked. IX. That the people ought to be exhorted by the priest to do good to the poor, as also the wise Solomon [says]. X. A constitution that if any wicked person should forcibly throw money to the priests, they should spend it on wood and coal, but not on food. ^D XI. On parents and children. XII. On servants and masters. XIII. In what matters it is necessary to be subject to secular rulers. XIV. On virgins.

VARIOUS NOTES. (16) In another codex it is: Book IV, in which [is provided] concerning orphans and how the bishop ought to provide for such.

FOURTH BOOK. ON ORPHANS.

CHAPTER I.

When any Christian is left an orphan, whether boy or girl, it will be an excellent thing if one of the brethren who has no child takes up this child and treats it as a son; and if he has a son of the same age and ready for marriage, let him join the maiden to him. ^A For those who do this perform a great work, becoming fathers to the orphans, and they shall receive from the Lord God the reward of this ministry. But if any rich man, walking according to the pleasing of men, is ashamed of the members of orphanhood ^B—though he himself is an orphan's member—the Father of orphans and Judge of widows will provide for the orphan; but to the rich man such a one shall befall who will consume his hoard; and it shall happen to him as it is written: "The things which the holy ones have not eaten, these the Assyrians shall eat"; just as Isaiah also says: "Your land, in your sight, strangers devour it" (Isa. I, 7).

CHAPTER II.

How the bishop ought to provide for orphans.

Do you, therefore, bishops, be solicitous about their nurture, in no way failing them: providing for orphans the care of parents; for widows, the protection of husbands; for those in the flower of youth, spouses; for the artisan, work; for the infirm, mercy; for guests, a roof; for those who hunger, bread; ^C for those who thirst, drink; for the naked, clothing; for those who are sick, visitation; for those in prison, aid. In addition to these, let there be greater care among you for the orphans, so that nothing be lacking to them; let not the maiden lack what she needs until she comes to the age of marriage, and you give her to a brother; for the boy, however, provide means with which he may learn a trade, and be nourished from that provision, so that when he has successfully practiced the trade, he may then also be able to buy for himself the tools of the trade, so that he may no longer burden anyone with the sincere love ^D of the brethren towards him, but may provide for himself. For truly blessed is he who, being able to help himself, does not occupy the place of an orphan, a stranger, and a widow.

CHAPTER III.

Who should be assisted, according to the Lord’s constitution.

Since also the Lord said that it is more blessed to give than to receive (Acts XX, 35: Remembering the words of the Lord Jesus, that He Himself said: "It is more blessed to give than to receive").

"). ^A For it has been said again by Him: "Woe to those who have, and receive in hypocrisy; or to those who, while being able to help themselves, yet wish to receive from others." For each of them shall render an account to the Lord God in the day of judgment. For the person who receives because of the age of orphanage, or the weakness of old age, or the onset of illness, or the raising of many children—such a one will not only not be blamed, but will even be praised; for, being accounted an altar to God, he will be honored by God, praying incessantly ^B and diligently for those who give to him. He does not receive in idleness, but, as far as he is able, provides in return the reward of the gift through his prayers. Such a one, therefore, will be pronounced blessed by God in the eternal life. But he who possesses, and receives in hypocrisy, or who, because of laziness, instead of working and helping others, takes for himself, will pay the penalty to God, because he has snatched the morsel of the poor.

CHAPTER IV.

On avarice.

For he who has money and does not share it with others, nor indeed use it himself, has obtained the place ^C of the serpent which they say lies coiled upon treasures. And on such a man the Scripture is true, which says: "He has gathered wealth from which he will not taste," and it is of no benefit to him at all, as he perishes by justice. "For riches," it says, "will not profit in the day of wrath." For such a one as this has not believed in God, but in his own gold, thinking this to be God, and trusting in it. Such a one is a hypocrite of the truth, a respecter of persons, faithless, deceitful, cowardly, unmanly, fickle, ^D unstable, querulous, suffering from pain, an enemy to himself, and a friend to no one. The money of such a person will be wasted, and a stranger will eat it, either taking it away while he is still living, or inheriting it after he is dead. "For riches gathered unjustly will be vomited forth."

CHAPTER V.

With what fear one ought to receive the Lord's contributions.

We therefore exhort the widows and the orphans to receive what is provided for them with all fear and all reverence, and to give thanks to God who gives food to the hungry, and to fix their eyes upon Him. "For who," says Scripture, "among you will eat, or who will drink, without Him?" For He opens His own hand and...

fills every living thing with ^A His good pleasure: giving food to the young, wine to the virgins, and oil for the joy of the living; hay for the beasts, and grass for the service of men, meat for the wild animals, seeds for the birds, and food convenient for all. Therefore, the Lord also says: "Consider the birds of the heaven, that they do not sow, nor do they reap, nor do they gather into barns, and your Father feeds them; are you not much better than they? Do not therefore be anxious, saying: What shall we eat, or what shall we drink? For your Father knows that you need all these things." Since you enjoy such providence from Him, and partake of the good things from Him, you owe it to send up praise to the Almighty God, who takes up the orphan and the widow, through His beloved Son, Jesus Christ our Lord, through Whom ^B is glory to God, in spirit and in truth, unto the ages. Amen.

CHAPTER VI

It is necessary for the bishop to know whose offerings he ought to receive, and whose he ought not. For he shall not admit the offerings of innkeepers, because "An innkeeper shall not be justified from sin"; and Isaiah speaks of the same in a certain place, reproaching Israel, saying: "Thy innkeepers mix wine with water." You must also avoid harlots, for "Thou shalt not bring the hire of a harlot into the house of the Lord"; likewise rapacious men, and those desirous of the property of others, and adulterers: for their sacrifices God abhors. But as for those who afflict the ^C widow and oppress the orphan with their power, and fill the prisons with the innocent, or who treat their own servants cruelly—I speak of beatings, and famine, and harsh servitude—or those who devastate whole cities; these must be avoided by you, O bishop, and their offerings are execrable. You shall also reject adulterers, and orators who plead for injustice, and idol-makers, and thieves, and unjust tax-collectors, and those who use false scales.

^A and soldiers who are slanderers, not content with their wages, but oppressing the poor; also murderers and executioners; and furthermore unjust judges, subverters of cases, ensnarers of men, workers of crime and impurity, drunkards, blasphemers, catamites, usurers; and whoever else is wicked and fights against the will of God. For Scripture says that all such ^B are abominable before God. For those who receive from such men, and who feed widows and orphans, will be held accountable at the judgment of God. Just as Adonias (34), who in the Books of Kings

Of the Prophets and Prophetesses, by Epiphanius.

as for the prophetesses: 1. Sabba. 2. Rebecca. 3. Maria, sister of Moses. 4. Debbora. 5. Olda. 6. Anna, mother of Samuel. 7. Judith. 8. Elisabeth, mother of John. 9. Anna, daughter of Phanuel. 10. Mary the Theotokos.

^A ...prophet, having disobeyed God, and eaten bread and drunk water in the place where the Lord had forbidden him, because of the impiety of Jeroboam, was slain by a lion. For bread provided from labor for widows and orphans ^B is more righteous, even if it be small and scanty, than that which comes from iniquity and slander, even if it be abundant and prepared. For the Scripture says: "Better is a little to the righteous, than the great wealth of sinners" (Ps. xxxvi, 16). But if a widow, fed and satisfied by the impious, shall pray for them, she will not be heard; because God, who knows the heart, has pronounced regarding the impious, saying: "If Moses and Samuel stood before my face for them, I will not hear them." And you, do not pray for this people, and do not consider them worthy to be pitied...

[VARIORUM NOTÆ] [The Variorum Notes contain scholarly discussion regarding the confusion of names in the lists of prophets and the historical identity of the prophet slain by the lion, noting the accounts of Josephus, Pseudo-Epiphanius, Dorotheus, and the variant readings of the manuscripts, as well as errors in previous editions and translations concerning the identity of the prophet who prophesied at the altar of Samaria.]

^C ...Achias the Silonite, Sammas Adonius. For it should have been rendered from the former: "Who also went from Judah to Roboam, and prophesied at the altar"; but from another: Achias the Silonite, Sameas, Adon. ^D You see the same error in the name of Obed as above; likewise the eulogy of the man of God, taken from the present history in III Kings xiii. But if this first opinion is considered true, it will be necessary to distinguish this Adonias or Adon—who died in the time of Roboam—from the prophet Addo, of whom the second book of Paralipomenon, chapter xiii, verse 22, says he wrote about king Abia, the son of Roboam. In the second opinion, our prophet is called Sameas, Samas, Sameias, Semei. For the first name is given to him by Tertullian in *De jejuniis*, chapter 16; the second, in the Alexandrian Chronicle under the reign of Josias, p. 278; the third, by the Council of Mels, canon 11; and the tenth synod at Theodonis Villa, chapter 4, in which synod and in the Capitularies of Charles the Bald, title 11, chapter 4, it is corrupted as "Samuel" for "Semeias" or "Semas."...

^A do not come to me concerning them, for I will not hear you.

CHAPTER VII

Indeed, even those who are ^B involved in sins [(38)] and do not repent will not only not be heard when they pray, but they will even provoke God, reminding Him of their own wickedness. Shun, therefore, such ministrations, as the price of a dog and the hire of a harlot; for both are forbidden by the laws. For neither did Elisha [(39)] ^C receive the gifts brought by ^D Hazael from the king of Syria, nor the gifts in the hand of the servant of the man of God, and all the good things of Damascus, a load of forty camels, as gifts, and he came and stood before Elisha, and said: "Your son, Ben-Hadad, king of Syria, being sick, has sent me to you, saying: 'Shall I live?'" And Elisha said to him: "Go, tell him: 'You shall surely live; yet he shall surely die.'" And he went his way. Jeroboam, fearing that the people might depart from him and cleave to Rehoboam, made two calves, and set the one in Bethel, and the other in Dan, and with the people subject to him, he himself went up to the altar that was in Bethel to sacrifice. And behold, Ahijah the Shilonite, who was a prophet of God, came from Judah to Bethel, and said: "Altar, altar! behold, a son is born to the house of David, Josiah is his name; and he shall sacrifice the priests, and the bones of men he shall burn upon you." And the king stretched out his hand, saying: "Seize him!" And his hand withered; and the man of God, being entreated by him, healed him. And the king said to him: "Come home with me, and dine, and I will give you a gift." And the man of God said: "If you were to give me half of your house, I will not go in with you, neither will I eat bread." This is the prophet who was deceived by the false prophet, and transgressed the commandment of God, and was put to death by a lion, and buried in the tomb of strangers.

[Notes: (38)] The following was read by Gentianus Hervetus in the question of the Anastasiani. Jacobus Gretserus did not read it. Since they serve as the first in the Books of Kings, in one of which it is placed after the punishment of wickedness. [(39)] Forbidden. Others, in the better manuscripts of the King, in the Questions of Anastasius, these Greek words are inserted: "And I will give you a gift," etc., until "shall I live?" And Hazael stood before him, and he set the gifts before him until he was ashamed. And Elisha said to him: "Go, tell him: 'You shall surely live;' yet he [Ben-Hadad] shall die." And he went his way. Concerning Achias... This was from Shiloh, where the tabernacle formerly was, from the city of Eli. And he died. And he was buried near the oak of Shiloh; this one is also called Adonias. [(34)] Two scholia on two histories from the Constitutor, taken from Sacred Scripture, IV Kings viii, 8, etc., and III Kings xiii, 36, etc., and XII, 1, etc. On the first, the word *manna* is used to explain the word *dora* [gifts], as was the custom of Chrysostom in his interpretation of Daniel; also the reading of the Complutensian edition, IV Kings viii, 14: In the scholion, that opinion of the Greek is false, which we have omitted in the penultimate annotation. Who would believe him that that prophet was Ahijah the Shilonite, despising the authority of Sacred Scripture, which III Kings ch. xiii clearly distinguishes both, and signifies that this one survived that one? Nor is this stated in the Constitutions, but they were confused by the scholiast, Adonias and Achias, just as they are taken by the pseudo-Dorotheus as one man with two names. The Greek of that Dorotheus is... There is a correction in the name of Ahia for St. Gregory, Homily on Ezekiel. Thus, the spirit of the prophet Ahia, the spirit of prophecy, was such that he could perceive the present and the future, since with his dim eyes, and while he pretended to be someone else, he recognized the wife of Jeroboam, and revealed to her whatever would happen to her. Common text incorrectly reads Abia. Lucifer Calaritanus is also corrupted in many ways in his book *On Apostate Kings*, page 168, in the text of Kings, ch. xii.

^A Since he accepted Ataple's gifts, nor did Achias accept those from Jeroboam. But if the prophets of God did not accept gifts from the ungodly, it is just that you, O bishop, do not either. Furthermore, Simon Magus, bringing money to me, Peter, and to John, attempted to buy the invaluable grace; but we, refusing the gift, bound him with eternal curses; because he thought the gift of God could be acquired not by benevolence toward the Deity, but by an exchange of money. ^B Flee, therefore, from offerings that are brought to the altar by those who are conscious of evil. "Withdraw, indeed," he says, "from the unjust, and you shall not be afraid, and terror shall not draw near to you."

CHAPTER VIII.

CAPUT IX.

^A “Honor the Lord from your righteous labors; and offer to Him the first-fruits from the fruits of righteousness; that your storehouses may be filled with an abundance of grain; and your wine-presses may burst forth with wine.” From the righteous labor of the faithful, therefore, feed and clothe those who are in need; and as we have said before, distribute the money gathered from them, ministering to the ransoming of the holy, and liberating slaves, captives, prisoners, those oppressed, and those who have come from condemnation because of the name of Christ to single combat and death at the hands of tyrants. For the Scripture says: “Deliver those who are being led to death, and redeem those who are being killed; do not spare.”

CHAPTER X

But if ever necessity should arise to receive money from some unholy person, spend it on wood and charcoal; so that the widow or the orphan, receiving something from it, may not be compelled to purchase food or drink contrary to what is fitting; for it is just that these things from the impious should be food for the fire, not food for the pious. This the Law also prescribes, calling a sacrifice kept too long “refuse,” and commanding it to be consumed by fire. For the things offered are not evil by their nature, but by the intention of those who offer them. We command this, however, so as not to turn away those who approach you; knowing that association with the pious has often benefited the impious, but only the communion of superstition ^C is harmful. These things, then, dearly beloved, let them be said to you thus far for your caution.

CHAPTER XI

But you, fathers, educate your children in the Lord, bringing them up in the discipline and instruction of the Lord, and teach them trades that are suitable and agreeable to the word of God, so that, not becoming wanton through idleness and remaining uncorrected by their parents, they may not, by obtaining liberty before the proper time, revolt from what is good. Therefore, do not be afraid to rebuke them, correcting them with severity; for you will not kill them by disciplining them, but rather you will save them; just as Solomon also says in Wisdom: “Chasten thy son, and he shall give thee rest.” ^D

^A For you will smite him with the rod, and you shall deliver his soul from death. And again the same person says thus: “He that spareth his rod, hateth his own son.” ^B And next: “Beat his sides, while he is an infant, lest perhaps becoming hardened he disobey thee.” He, therefore, who desists from admonishing and chastising his son, hates his own offspring. Wherefore, teach your children the word of the Lord; and keep them in check with stripes, and make them obedient: teach them from infancy the Holy Scriptures, yours and divine, and deliver to them the whole divine Scripture; and do not give them liberty, whereby against your will they may arrogate power over you. Do not allow them to make a contribution to feast with their equals; for thus they will deflect toward petulance, and fall into fornication. Furthermore, if this happens to them through the carelessness of their parents, the progenitors will be guilty for their souls. For if by the slothfulness of the parents they associate with the unchaste, the children who have sinned will not be the only ones to be punished, but for their sake their parents also will be judged. Therefore, take pains that when they reach a time suitable for wedlock, you join them in marriage and unite them; lest, during the age that is fervent in its bloom, they contract the customs of fornicators, and you be held to account by the Lord God in the day of judgment.

CHAPTER XII.

Regarding servants and masters.

Regarding servants, what more could we say, than that the servant, with fear of God, should embrace his master with goodwill, even if he be impious, ^C even if he be wicked; yet he should not agree with him in religion. Likewise, let the master love the servant; and although he be the greater, let him judge himself equal, at least in so far as he is a human being. But he who has a faithful master, while the mastery of the latter remains intact, let him love him as both master, and as a partner in the faith, and as a father; not as an eyeservant, ^D serving only to be seen, but as one who loves his master, knowing that God will pay him the reward of his service. Similarly, let the master who possesses a faithful servant, while the service of the latter remains intact, love him as a son, or as a brother, on account of the partnership of the faith.

Chapter XIII. In what matters one ought to be subject to secular princes.

Chapter XIV. On virgins.

CHAPTERS OF THE FIFTH BOOK.

VIII. On the brother of the Lord, and Stephen the first martyr. IX. On false martyrs. X. Moral admonition: that one ought to flee vain speech, foul language, scoffing, drunkenness, lasciviousness, and luxury. ^A XI. Admonition teaching that idolatry is to be fled as an abomination. XII. That it is not permitted to sing heathen or harlotrous songs, nor to swear by an idol; for this is impious and repugnant to the knowledge of God. XIII. Enumeration of the Lord’s feasts, which ought to be observed, and when each of these ought to be celebrated. XIV. On the Passion of the Lord; and what was done on each day concerning things pertaining to the passion; and on Judas; and that Judas was not present when the Lord delivered the mysteries to his disciples. ^B XV. On the Great Week; and why they command fasting on the fourth and sixth days. XVI. Enumeration of the prophetic predictions which preach Christ, the outcome of which the Jews having seen, through malice they did not believe Him to be the Christ of God, and they condemned the Lord of glory to the cross. XVII. How the Pascha ought to be celebrated. XVIII. Constitution concerning the great week of the Pascha. ^C XIX. On the vigil of the Great Sabbath; and on the day of the Resurrection. XX. Prediction of prophecy concerning Christ Jesus.

BOOK FIVE. OF THE MARTYRS.

CHAPTER ONE.

That it is right for the faithful to provide what is necessary to those who are afflicted by infidels for the sake of Christ, according to the Lord’s constitution.

If any Christian, for the sake of the name of Christ ^D and for his love and faith toward God, be condemned by the impious to the arena, or to the beasts, or to the mines, do not despise him; but from your own labor and sweat, send him supplies for his sustenance, and for the wages of the soldiers, so that he may be alleviated—

and find care; so that, as far as lies with you, your blessed brother may not be afflicted. For he who is condemned for the name of the Lord God, he is a holy martyr, a brother of the Lord, a son of the Highest, a vessel of the Holy Spirit, through whom every one of the faithful received the illumination of the glory of the holy Gospel; ^A having been counted worthy of the incorruptible crown, and of the testimony of His sufferings, and of the communion of His blood, to be conformed to the death of Christ in adoption. For this reason, therefore, all you faithful, through your bishop, provide for the saints from your own property and from your labor. But if anyone has nothing, let him fast, and sharing the food of that day, let him assign it to the saints. And if anyone exists in abundance, let him minister to them still more, according to the proportion of his power. And if he is able, by selling all his own life’s property, to deliver them from the prison, he will be blessed and a friend of Christ. For if he who gives his goods to the poor is perfect, after the knowledge ^B of divine things; much more so is he who expends all for the sake of the martyrs. For such a one, having become worthy of God, will fulfill His will, by providing for those who confessed Him before nations, and kings, and the sons of Israel, concerning whom the Lord pronounced, saying: «Whoever shall confess in me before men, I will also confess in him before my Father.» And if they are such that even by Christ they are testified of before the Father, you ought not to be ashamed to go to them in the prisons. For when you have done this, it will be reckoned to you as martyrdom: because for them, ^C indeed, the martyrdom occurred through experience; but for you, in another way, namely by exhibiting a ready will, as partners of their struggle. For the Lord says somewhere to such, saying: «Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and you took me in; naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.» Then the righteous will answer Him, saying: «Lord, when did we see You hungry, and fed You? or thirsty, and gave You drink? When did we see You naked, and clothed You? or sick, and visited You? When did we see You a stranger, and took You in? ^D or in prison, and came to You?» And He answering will say to them: «Inasmuch as you did it to one of these my brethren, the least, you did it to me.» And these will go away into eternal life. Then He will say also to those on the left: «Depart from me, you cursed, into the eternal fire, which is prepared for the devil and his angels. I was hungry…

and you gave me nothing to eat; I was thirsty, and you did not give me a drink; I was a stranger, and you did not gather me in; naked, and you did not clothe me; sick, and in prison, and you did not visit me.» Then they themselves will answer, saying: ^A «Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to you?» Then He will answer them, saying: «Amen, I say to you, insofar as you did not do it to one of these least ones, you did not do it to me.» And these shall go away into eternal ^B punishment.

CHAPTER II.

That one must flee from association with false brethren, as long as they persist in wickedness.

If, however, anyone calling himself a brother, deceived by the devil, should commit a crime, and, being convicted, is condemned to death as an adulterer or a murderer, withdraw from him, that you may remain undefiled, and that none of you may fall into suspicion as a participant in his wickedness, and that blasphemy may not be poured out, as if all Christians delighted in shameful deeds. Therefore, keep far away from them. But as for those who, on account of Christ, have suffered false accusation and are shut up in prison, or delivered to death, or to bonds and exile, bring them aid with all zeal, snatching your members from the hands of the wicked. And if anyone, assisting those brethren, should be seized and treated injuriously, he is blessed, because he has become a companion of a martyr and an imitator of the sufferings of Christ. For we ^C also, for Christ’s sake, often receiving stripes from Caiaphas and Alexander and Annas, went forth rejoicing that we were deemed worthy to suffer such things for the sake of our Savior. You also, when suffering these things, rejoice; for you shall be blessed in that day.

CHAPTER III.

That one ought to extend a helping hand to those oppressed for Christ, even if danger is present.

As for those who are driven about for the sake of the faith, and who flee from city to city, in accordance with the command of the Lord, receive them, help them, embrace them as martyrs; rejoicing that you have become partakers of their persecution, knowing them to be pronounced blessed by the Lord. For He Himself says: «Blessed are you when they shall revile you, and persecute you, and shall say all manner of evil against you, lying, for my sake. Rejoice and be exceeding glad, for your reward is great in the heavens. For so they persecuted the prophets who were before you.» And again: «If they have persecuted me, they will also persecute you.» And furthermore: «If they persecute you in this city, flee into another.» ^D

for you will have tribulation in the world. For they will deliver you up to the synagogues, and before governors and kings you will be led for my sake, as a testimony to them. And he who endures to the end will be saved. For he who has been persecuted for the sake of the faith, and has borne witness to Him, and has endured, is truly a man of God.

CAPUT IV. That it is ^B dreadful and destructive to deny Christ.

He, however, who has denied himself to be of Christ, because he did not wish to be hated by men, and loved his own life more than the Lord—in whose hand is his breath—is miserable and wretched, as one who is accursed and abominable: he who wished to be a friend of men but an enemy of God; who no longer receives a portion with the saints, but with those subjected to the curse; who, instead of the kingdom of the blessed, has sought out the eternal fire prepared for the devil and his angels; who is no longer hated by men, but suffers expulsion from God, and is cast out from His face. For concerning this the Lord pronounced, saying: «Whoever shall deny me before men, and be ashamed of my name, I also will deny him and be ashamed of him before my Father who is in heaven.» And again he says to his disciples, to us ourselves, thus: «He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me. And he who does not take his cross and follow after me is not worthy of me. He who finds his life will lose it, and he who has lost his life for my sake will find it. ^C For what does it profit a man if he gains the whole world, but suffers the loss of his own soul? Or what will a man give as an exchange for his soul?» And furthermore: «Do not fear those who kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell.»

CAPUT V. That one must imitate Christ in suffering, and emulate his endurance.

Whoever learns any art, seeing his teacher perfecting his craft through work and experience, also himself strives to make what he has in hand similar to him; and if he is not able, ^D

he is not perfect in his work. We, therefore, having as our teacher our Lord Jesus Christ, why do we not imitate His teaching? Since He renounced ease, luxury, glory, wealth, pride, retaliatory power, mother and brothers, and even His own life, on account of piety toward the Father and benevolence toward us, enduring not only persecution and scourging, reproach and mockery, but even fastening to the wood of the cross, so that He might save Jews and Gentiles by repentance. If, therefore, He for our sake renounced rest, not being ashamed of the cross, nor deeming death ignominious, why do we for our part not imitate His sufferings, and renounce for His sake even our very life, while He grants to us the endurance? For He suffered for our sake; we, however, suffer for ourselves. For He has no need of us; we, however, have need of His mercy. He asks of us only that our faith be sincere and voluntary. As the Scripture says: "If thou art righteous, what wilt thou give unto Him; or what shall He receive from thy hand? Thy impiety is to a man like thyself, and to a son of man thy righteousness." ^A

CHAPTER VI.

Let us, therefore, renounce parents, relatives, friends, wife, children and possessions, and all the goods of life, whenever any of these becomes a hindrance to piety. For we ought indeed to pray that we enter not into temptation. But if we are called to martyrdom, we must with fortitude and constancy confess the honorable name; and if we are sent to punishment for this, let us rejoice as those who are hastening toward immortality. When we suffer persecution, let us not be amazed as if at something new and unheard of. Let us not love the present age, nor praises from men, nor the glory and honor of rulers; just as some of the Jews, when they admired the works of the Lord, did not believe in Him, out of fear toward the high priests and the rest of the rulers; "For they loved the glory of men more than the glory of God." When, however, we make the good confession, we not only save our own selves, but we also strengthen those newly baptized, and confirm those who are being catechized. But if we should slacken anything of the confession, having denied religion out of weakness of mind and fear of a very brief punishment, we not only deprive ourselves ^D

^A of eternal glory, but we also become authors of perdition to others; and we shall suffer a double punishment, because by our denial we have rendered suspect of error the truth which was once celebrated by us. Therefore, let us not be rash and headlong toward dangers; for the Lord says: "Pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak." Nor, if we should be caught, let us stain our confession with cowardice. For if one, by denying his own hope, which is Jesus the Son of God, is delivered from a temporary death, and tomorrow should fall into a most acute disease on his bed—of the bowels, or the stomach, or the head, or some other incurable malady, such as gangrene, or an abscess, or volvulus, or dropsy, or a colicky affection—and passes from life with a swift exit, has he not been deprived of present goods and fallen away from eternal ones? Nay, he has even ^B incurred eternal punishment, having gone to outer darkness, where there is weeping and gnashing of teeth. But he who has been deemed worthy of martyrdom, let him rejoice with the joy that is in the Lord, inasmuch as he has obtained such a crown, and by his confession departs from this life. Even if he be a catechumen, let him depart without sorrow; for the suffering endured for Christ will be to him a more genuine baptism; inasmuch as he, in truth and by facing danger, dies with the Lord, whereas others, who are baptized, do so only by figure. Let him rejoice, therefore, in the imitation of his Master; since it is commanded: "Let everyone be perfected, as his Master." ^C But his Master and ours, the Lord Jesus, for our sake endured stripes, and suffered insults and reproaches with a calm mind; He was spat upon, buffeted, and slapped; He was nailed to the cross after being scourged; He was given vinegar and gall to drink; and having finished all things that were written, He said to God and the Father: "Into thy hands I commend my spirit." Therefore, he who desires to be His disciple, let him emulate His trials, let him imitate His patience, knowing that even if he be cast by men into the fire, he will suffer no harm, like the three children; or if he should suffer anything, he will receive his reward from the Lord; having faith in the one and only true God and Father, through Jesus Christ, the great High Priest and Redeemer of souls, and the Rewarder of our contests; to whom be glory for ever. Amen.

CHAPTER VII.

De resurrectione varia demonstrationes; de Sibylla; et quid Stoici de phoenice ave.

^A He will raise up our Lord Jesus Christ, according to His truthful promise; and He will raise us up with all those who have died from the beginning of the age, such as we exist in our present form, affected by no mutilation or corruption; since we shall rise incorrupt. For whether we have died in the sea, or been scattered on the land, or torn apart by beasts or birds, His power will raise us up: because the whole world is contained by the hand of God. "Not a hair," He says, "of your head shall perish." Therefore He admonishes, saying: "In your patience you shall possess your souls." ^B Furthermore, concerning the resurrection of the dead and the reward of the martyrs, Gabriel says to Daniel: "And many of those who slept in the dust of the earth shall be awakened; some indeed to eternal life, but others to shame and everlasting reproach. And those who have understood shall shine like the sun, and like the firmament and the stars." Thus, Gabriel, adorned with all holiness, foretold that the saints would shine like the celestial luminaries; since the same holy angel testified that they had understood the truth, as did his very sacred name. He promised the resurrection not only to the martyrs, but to all men, just and unjust alike, pious and impious; so that each one may receive according to his merits. ^C "For God," he says, "will bring every action into judgment, in every hidden thing, whether it be good or evil." Not believing in this resurrection, the Jews once said: "Our bones have become dry, we have perished." To whom God, responding, says: "Behold, I open your graves; and I will lead you out of them; and I will put my spirit in you, and you shall live; and you shall know that I the Lord have spoken, and will do it." And through Isaiah, he says: "The dead shall rise, and those who are in the monuments shall awake, and those who rest in the earth shall rejoice; for your dew is a healing to them." ^D

VARIOUS NOTES.

BOOK V. APOSTOLIC CONSTITUTIONS.

^A and other things have been said concerning the resurrection, and concerning the abiding of the just in glory, and concerning the punishment of the ungodly, their fall, turning away, condemnation, ignominy, eternal fire, and the undying worm. ^B And that, if He had wished all men to be immortal, He could have brought it about, He showed by Enoch and Elijah, whom He did not allow to taste of death. And if He had wished to raise up those who die in every generation, He could have done so—both by Himself and by others—having raised up the son of the widow by Elijah, and the son of the Shunammite by Elisha. But we are persuaded that death is not the wages of punishment, from the fact that the saints have also undergone it, and even the Lord of the saints Himself, Jesus Christ, the life of the faithful and the resurrection of the dead. For this reason, then, as if we were living in a great city, He brings about for us a dissolution for a short time after our struggles, so that, having raised each one up, He may proclaim him or crown him. For He who made the body of Adam from the earth will also raise up the body of the rest, and of the first man, after dissolution, in order that this may be rendered—to the rational nature of men, we say, namely, that they should live forever. Therefore, He who brings about the dissolution is also He who makes the resurrection; and He who said: "For the Lord took—

dust from the earth," and "formed man, and breathed into his face the breath of life, and man became a living soul," and who, after the disobedience, added: "Earth you are, and to earth you shall return"; He Himself also promised us the resurrection for the times to come. ^A "For the hour is coming," He says, "in which all who are in the graves shall hear the voice of the Son of God, and those who hear shall live." Furthermore, we believe that the resurrection occurs also by the resurrection of the Lord. For He Himself is the one who raised Lazarus, who had been dead four days, ^B and the daughter of Jairus, and the widow's son, and raised Himself by the command of the Father after three days, the pledge of our own resurrection. "For I am," He says, "the resurrection and the life." He who brought Jonah alive and unharmed out of the belly of the sea-monster after three days, and the three children out of the Babylonian furnace, and Daniel from the mouth of the lions, will not lack the power to raise us also. But if the Greeks or Gentiles, not believing our Scriptures, scoff, let them be convinced by their own prophetess, the Sibyl. Thus she speaks to them word for word: ^C

15 When all things shall have become ash and shall lie in ruins, And God the incorruptible shall have quenched the fire which He kindled, God Himself shall fashion again the bones and the ash into men, And shall set them up once more as they once were. And then indeed shall there be a judgment, at which God Himself shall judge, Judging the world again; and as many mortal men as have sinned through impiety, These shall the earth cover; but as many as are righteous shall live again in the world, God giving them spirit and life and favor as well. And all shall then behold themselves. ^D

If, therefore, even she confesses the resurrection and does not deny the regeneration, but distinguishes the righteous from the ungodly, they wrongly disbelieve our doctrines. And yet they say that a singular bird exhibits the resurrection, not believing what they themselves narrate; for they say that there is a unique bird, providing a rich demonstration of the resurrection; which they say is without a mate, and alone in creation

^A, ^B or ^C as they describe, and for five hundred years it comes into Egypt to that which is called the Altar of the Sun, carrying a quantity of cinnamon, and of cassia, and of xylobalsam; and standing towards the rising sun, as they themselves say, and praying to the sun, it is automatically burned and becomes ash; and from the ashes a worm arises, and this, being warmed, is fashioned into a newborn phoenix, and having become a winged creature, it sets off to Arabia, which is beyond the Egyptian district. If, therefore, as they also say, the resurrection is demonstrated through an irrational bird, why do they vainly slander our beliefs, when we confess that He who by His power brought that which was not into being, has the power to raise up even that which was, after its dissolution? For on account of this conviction, we endure stripes, and persecutions, and deaths; since we would have accepted such things in vain, if we did not have the conviction of those things of which we profess to be heralds. As, therefore, we have been persuaded by Moses saying that ^D "In the beginning God created the heaven and the earth," and we know that He was not in need of matter, but by His will alone, and what was commanded, Christ, these things He also produced; we say heaven, earth, sea, light, night, day, the luminaries, stars...

VARIOUS NOTES

(28) Or else: "Other codices," so that it refers to the bird. CLER.

(29) "To the so-called Altar of the Sun." Herodotus: "To the temple of the Sun." Tacitus: "In the Aras of the Sun." Origen against Celsus: "Where the precinct of the Sun is." Which is thought to be Lactantius.

"He strives toward the rising of the sun. And dwelling on the altar, he places them in the sacred temple."

One should not, therefore, blame the Constitutor for inanities. COT.

(30) "As they themselves say, praying to the sun." "He sits here, and with mild sound greets the sun. Weaker, he mixes prayers, and with suppliant song He seeks new strength for the coming flames."

You recognize the verses of Claudian. ID.

(31) "Arabia, which is further than the Egyptian district." Or why this locution falls into reproach, I do not see. For who does not know that general names are wont to be put for special ones? In this same history of the phoenix, the words are of Cyril of Jerusalem: Tzelzis however: a note was written in the margin: CLER.

(32) "And what was commanded." Another wished, as in the version. Margin-written note: "That He did not create the world from matter, and that the Son is called Christ from the creation of the world, or even before it, as he says after one page." "What was commanded, Christ." Blasphemous: for the Son was not commanded when He was naked of flesh.

(35) "And what was commanded Christ." See book VII, chap. 34. A harsh saying, and dangerous: therefore by an orthodox Greek marked with this marginal note: "Blasphemous. For the Son, before He had put on flesh, was not commanded." Yet similar things are found among authors who are not suspect; and they are explained by the same ones as being of the mandate of paternal authority, which is opposed to the command of a master's rule. On which matter Theodore Abucara wrote. But in the published books that opusculum, num. 25, in Latin only is extant. Greek, therefore, I copied from the Royal volume, which I subjoin here with a translation:

A demonstration that God has a Son who is consubstantial, as He Himself is lacking a beginning, and coeternal.

The thinking of the Hagarenes, and all their effort, tends toward this: to deny the Word of God, and on all sides to marshal their battle-line against that, striving to show that He is not God, nor the Son of God. For their pseudo-prophet, as he was a hearer of the Arian error, handed down this impious and irreligious dogma to them; whence some among them, puffed up on account of their eloquence, sitting in a popular assembly, questioned the bishop, saying: "What do you call Christ, O Theodore?" The bishop: "God, and the Son of God." The Saracen: "Can God have a Son?" Theodore: "It is impossible for God not to have a Son." The Sar. "How and by what reason?" Theod. "Can God have a principate?" Sar. "By no means." Theod. "And of whom is God the prince?" Sar. "Of His own creatures." Theod. "Then it has happened to Him as an accident that He is a prince, and not naturally; and the principate would be said to have it as something adventitious and acquired, recent, and not, as He Himself, lacking a beginning. Before..."

the things created, as you say, He did not rule; but the things created became for Him the cause of the principate, having ordained Him over themselves as a ruler, obviously, for what He was not by nature before. And He would owe them gratitude, as being accounted worthy of the honor of the principate through them! And if it should seem to Him that they should return into nothingness, they would be disobedient, and henceforth, according to your argument, He would be stripped of the principate over those He rules. And beyond such absurdities, another even more absurd one would of necessity follow. S. What is that? Th. That the principate of an earthly king ^B would be conceived of as being incomparable, and by far better and more honorable, than the principate of God. S. How, and why? Th. Because the earthly king is a prince of those who are of the same nature and the same time; but God, of those who are of a different nature and by far inferior and later-born. S. I do not understand what you mean. Th. If someone were to approach the king and say, "Hail, king of the donkeys," what penalty ought you to say he must suffer? S. The ultimate punishment. Th. And which are more akin to each other, the things created to God, or the donkeys to the earthly king? S. The donkeys to the king; for both are things created, of the same kind, and fellow-slaves. But come now, tell me: over what does God rule, since over the things created, as you say, He does not rule? Th. Those who are ruled [are] of three kinds: either they are greater than the ruler, or lesser, or equal. But to say that God rules over greater things is blasphemous, for there is nothing greater than God. Over lesser ones, it is dishonorable, in accordance with the absurdities mentioned above. It remains to say over those equal and co-beginningless. S. And who is equal to God and co-beginningless, who might yet be ruled by Him? Th. The subjects are of three kinds: for one is ruled by choice, another by tyranny, and another [is ruled] neither by choice nor by tyranny; but God does not rule over those who have chosen, so that they might not in turn, having chosen, succeed Him, and besides this, to those who are co-beginningless, He would not have a natural principate, but rather a derived one, recent and dishonorable, as has been said. And He does not rule over those who are tyrannized; for it would be improper, along with the other absurdities. It remains, therefore, to say that God rules not over one willing, nor over one tyrannized, but over one ruled by a natural principate. S. And who is the one naturally ruled by God? Th. The rulers are three: one rules by the vote of those he rules; another by tyranny; and another by nature. But God does not rule by the vote of those he rules, for the reasons previously mentioned which are unbefitting to be said of God; nor yet by tyranny, for tyranny is far expelled from God. It remains, therefore, [that there is] the third mode, according to which God is said to be ruler, over all voting, and free from every tyranny, which is the natural mode. S. And who is the one naturally ruled by God? Th. His Son; through whom God is known as Ruler and Father, not [as one who has] begun. For every natural fact precedes the will of choice. S. What do you mean by that? Th. For before we wish to breathe, we breathe; and before we wish to hear, we hear; and before we wish to see, we see. Behold, then, O you denier of the divinity of the Word of God, it has been demonstrated that there is a Son to God, consubstantial, lacking a beginning just like Him, and co-eternal, sitting together with the Begetter in the excellencies of the Godhead, the Creator and Lord of every invisible and visible creation, worshipped and adored along with Him, having the heaven as His throne and the earth as His footstool; and furthermore, to speak prophetically, measuring the heaven with a span, and the earth with [His] palm, in whose sight all the nations are as the drop of a bucket, and as the turning of a balance.

^A He will raise up all through His own will, needing no aid; for it is the work of the same power both to build the world and to raise the dead. And at that time, when man did not exist, He created man from different things, bestowing upon him a soul from what was not; but now He will restore the dissolved bodies to the souls that exist. For the resurrection is of things that lie fallen, not of things that do not exist. Therefore, He who first made bodies from nothing, and formed various things out of them, He also, restoring life, will raise up the dead. For He who forms man in the womb from a small seed, and creates a soul for him where there was none, and as He Himself says somewhere to Jeremiah: "Before I formed thee in the ^B womb, I knew thee," and elsewhere: "I am the Lord, who establishes the heaven, and founds the earth, and forms the spirit of man in him"; He Himself will also raise up all men, as being His own handiwork; just as the divine Scripture testifies that God said to the Only-begotten Christ: "Let us make man according to our image and according to our likeness. And God made man: according to the image of God He made him; male and female He made them." And the most divine and enduring Job, concerning whom the Scripture says that it is written that he shall rise again with those whom the Lord raises up, says this to God: "Didst not Thou milk me like milk, and curdle me like cheese? Thou didst clothe me with skin and flesh; and Thou didst knit me together with bones and sinews; and Thou hast set life and mercy with me; and Thy visitation has guarded my spirit. Having these things in myself, I know that Thou canst do all things, and nothing is impossible to Thee." ^C For this reason, our Savior and Teacher Jesus Christ also says: "That which is impossible with men, is possible with God." The God-beloved David also says: "Thy hands have made me, and fashioned me," and again: "Thou hast known our frame," and afterwards: "Thou didst fashion me, and didst lay Thy hand upon me; Thy knowledge has been made wonderful out of me, it has been strengthened, I cannot attain to it." And Isaiah, praying to God: "We, he says, are clay; and Thou art our Maker." If, therefore, man is a creature of God, he is built through Christ.

^A And he will certainly rise again after death through Him, whether to be crowned for his virtues or to be punished for his transgressions. If He judges in justice, as a Lawgiver—just as He punishes the ungodly, so, by doing good, He saves the faithful and the saints who were slain by men for His sake; making some shine as stars, and others as luminaries, as Gabriel spoke to Daniel. We, therefore, all who are faithful disciples of Christ, believe His promises; for He who promised cannot lie. The blessed prophet David says: "The Lord is faithful in all His words, and holy in all His works." For He who fashioned for Himself a body from the Virgin is also the Maker of other men; and He who raised Himself from the dead will also raise all who lie in death. He who brings forth ^B from the ground the wheat that is manifold from a single grain, who causes a cut-down tree to shoot forth anew into a branch, who commanded the dried rod of Aaron to burst forth into a sprout—He Himself will also raise us up in glory. He who restored the paralytic safe to his feet, and healed the one laboring with a withered hand, and restored to the one blind from birth the member that was lacking, through earth and spittle—He Himself will also recall us to life. He who from five loaves and two fish satisfied five thousand men, making twelve baskets remain over, and made wine from water, and sent the stater extracted from the mouth of the fish through me, Peter, to the tax collectors—He will also raise the dead. For we bear witness to all these things concerning Him, but the prophets to others. We, who ate and drank with Him; and became spectators of His wonders, and of His life, His conduct, His words, His sufferings, His death, and His resurrection from the dead; and who spent forty days with Him after He returned to life; and received from Him the commandment to preach the Gospel to the whole world, and to make disciples of all nations, and to baptize into His death, by the authority of the God of all, who is His Father, and by the testimony of the Spirit, who is the Paraclete; we, I say, teach you all these things. And when He had spoken these things to us, in our sight He was taken up into heaven ^C to Him who had sent Him. And if you believe, you shall be blessed; but if you do not believe, we shall be found innocent and clean of your unbelief.

^A

CHAPTER VIII. Concerning James, the brother of the Lord, and Stephen, the first martyr.

Concerning the martyrs, we instruct you that they should be in all honor among you, just as the blessed James, the bishop, and our holy deacon Stephen have been honored among us. For these are they who have been blessed by God and honored by holy men, pure from every transgression, inflexible toward sin, immutable in virtue, and undoubtedly praiseworthy; concerning whom David said: "Precious in the sight of the Lord is the death of His saints"; and Solomon: "The memory of the righteous is with praise"; concerning whom also the prophet said: "Righteous men are taken away." ^B

CHAPTER IX. Concerning false martyrs.

These things have been said concerning those who in truth have suffered martyrdom for Christ, but not concerning false martyrs, concerning whom the divine oracle pronounces: "The name of the wicked is extinguished." For a faithful witness, or martyr, does not lie; but an unjust witness kindles lies. For he who has departed in martyrdom without deceit for the sake of the truth, he is a true martyr and witness, worthy of belief in those things for which he strove by his own blood, aiding the word of piety. ^C

CHAPTER X. Moral admonition, that one must flee vain talk, obscenity, buffoonery, drunkenness, lasciviousness, and delights.

We admonish you, brothers and fellow-servants, to flee from vain talk, and obscene language, and buffooneries, drunkenness, lasciviousness, and unbridled conduct, along with foolish talking; for not even on the Lord's days, which are called days of joy, do we permit you to speak or to do anything unseemly; for Scripture says somewhere: "Serve the Lord with fear, and rejoice in Him with trembling." Your rejoicings, therefore, ought to be performed with fear and trembling. For a faithful Christian ought neither to utter an ethnic chant, nor a harlot’s song; since it will happen to him, by means of the chant, to mention diabolical names of idols, and instead of the Holy Spirit, the evil spirit will invade him. ^D

CHAPTER XI. Admonition teaching that the abominable sin of idolatry must be fled.

It is also forbidden to swear by them, and to utter from your mouth their execrable names, or to worship them, or to fear them as gods. For they are not gods, but either evil demons or works made for mockery. For God says somewhere concerning the Israelites: "They forsook Me, and swore by them that are not gods." And what follows...

"I will take away the names of the idols out of their mouth." And in another place: "They provoked me to anger with no-gods, and they irritated me with their idols." And throughout all the Scriptures these things are forbidden by the Lord God.

CHAPTER XII.

Not only do the Scriptures forbid us concerning idols; but also concerning the luminaries, they warn us by law, so that no one should either swear by them, or serve them. For they say: "Lest, when you see the sun and the moon and the stars, you should be deceived by error and adore them"; and elsewhere: "According to the ways of the nations do not learn; and be not afraid of the signs of heaven." For the stars and the luminaries were given to ^Bmen so that they might shine, but not that they might be worshipped: even though the Israelites, through the depravity of their morals, adored the creature instead of the Creator; indeed, inflicting insult upon the Maker of the world, but seized with more admiration than they ought for the fabric itself: and sometimes indeed making a calf, as in the desert; and sometimes adoring Beelphegor; at other times Baalim, and Thammuz, and the Sidonian Astarte, and again Moloch, and Chamos; and sometimes the sun, as is written in Ezekiel: and furthermore, animals lacking reason, as among the Egyptians Apis, and the Mendesium goat; likewise ^Csilver and golden gods, as in Judea. On account of all which things the Lord, threatening them, says through the prophet: "Is it a small thing to the house of Judah to do these abominations which they have done; because they have filled the land with iniquity to provoke me? And behold, they are as though they were mocking. And I will execute with fury; my eye will not spare, nor will I have mercy: and they shall cry in my ears with a loud voice, and I will not hear them." Behold, dearly beloved, how great are the things the Lord pronounces against idolaters, and ^Dworshippers of the sun and moon. Wherefore it behooves the man of God, as a Christian, to swear neither by the sun, nor by the moon, nor by the stars, nor by the rest, nor to pay heed to omens, or divinations, or spasms, or Jewish observances.

[Regarding what is written in the laws of the ancients, and those most admired for their wisdom, that one swears by the fear of one's father, I believe this was done for the benefit of those who might come after, and as a necessary lesson: that they might honor their parents in the manner that is fitting, loving them as benefactors, and revering them as rulers established by nature, and not easily attempt to name God, but...]

^A neither by the heaven, nor by the earth, nor by any of the elements, small or great. For if the Master has announced to us concerning the true God, that we should not swear, so that our word may be more trustworthy than an oath, and not even by heaven itself—for that is a Gentile impiety—nor by Jerusalem, or the holy things of God, or the altar and the gift, or the gilding of the temple, or our own head—for that is a habit of Jewish corruption, and therefore it has been forbidden—but that our word should be "Yes, yes," and "No, no," and he says that what is beyond these is of the evil one; how much more liable are those who swear by falsely-named things as if they were oaths, and who exalt those things that are considered as substitutes for the true ones! To these, God, because of their wickedness, has delivered them over to a lack of judgment, to perform things that are not fitting. ^B

CAPUT XIII. Enumeration of the feasts of the Lord, which it is necessary to observe; and when each of these ought to be celebrated.

Observe the days of the feasts, brethren, and first of all the birthday, which you are to celebrate on the twenty-fifth of the ninth month. After this day,

[VARIOUS NOTES] ...princes; nor should they dare to name God rashly. In the Jewish Penitentials: Afterward, he shall be cautioned not to swear even by the truth, nor by the law, nor by the souls of his fathers. But he shall swear by the life of his own head. But among Athenaeus, lib. II, the custom of swearing by the head is referred to the ancient opinion of counting the head among sacred things. Known is that of Sophocles ^C [or rather Euripides] in *Menalippa*: "I swear by the holy ether, the dwelling of Zeus." Also Euripides in *Medea*: "I swear by the earth, the bright light of the sun." Concerning Christians, finally, read canon 61 of the fourth council of Carthage, Epiphanius in *Adversus Haereses* (Ossenes), num. 1; the synod of Trosly, cap. 11; and Pope Nicholas, cap. 67 of the responses to the questions of the Bulgarians, and upon this last one note regarding swearing by the temple; just as also in the Greek penitential book which was published by Joannes Morinus, p. 88. B. COT.

It should be known that the Annunciation took place in the year 5505, on a Sunday, March 25th. But the birth of our Lord Jesus Christ took place in the year 5506, on December 25th. But the crucifixion of our Lord Jesus Christ happened in the year 5539, in the tenth cycle of the moon, and in the twenty-third cycle of the sun. Moreover, the Passover of the Jews was on March 24th, on a Saturday.

It should be known to all, that on the 25th of the month of December, in the year from the creation of the world 5506, the Incarnation of our Lord Jesus Christ took place. He was born on the second day of the week, at the seventh hour of the night, and was baptized on the 6th of the month of January, being thirty years of age, by John at the tenth hour of the night, as the third day was dawning. And after the baptism he fasted for 40 days. And he deigned to be tempted by the devil, ^D [continuing...]

^A Epiphany [(62)] be most honorable to you, during which the Lord made for us a manifestation of his own divinity; and let this also be celebrated on the sixth of the tenth month. After those days, you must observe the fast of the Forty Days, containing the remembrance of the Lord’s ^B [(64)].

VARIORUM NOTES

(...) in the year 5559. Moreover, all the years of the life of Christ in the flesh are 33. On March 23, he was affixed to the cross, on the 14th day of the moon, on the Preparation and the feast of the Jews, at the 6th hour. And he rose on the 25th of the same month, at the 6th hour of the night. And he was taken up into the heavens on the 3rd of the month of May, at the 9th hour of the day, after forty days from his Resurrection [(a)].

[(62)] *The Epiphany.* Nicon’s *Pandect* uses the word *tēn epiphaneian*. Anastasius’s *Questions* use *tēn epiphaneian*; but manuscripts in the Royal Library use *tēn epiphaneian*, codex 1326, 1789, *tēn epiphaneian*, codex 200, and in the *Typicon* fol. 135 and *tēn epiphaneian*, codex 1110, 2347. See below, book VIII, cap. 33. The names *Epiphaniorum* and *Epiphanie*, *Theophaniorum* and *Theophanie* are ambiguous among authors. For they are sometimes taken for one and the same feast: as in Codinus, in the *Book of Sacraments of St. Gregory*, in the *Book on Divine Offices* which is attributed to Alcuin, and in the *Roman Order*. Whence the codex of the most illustrious Claudius Jolit, in place of the title of the 39th oration of Gregory Nazianzen, *On the holy lights of the Epiphany*, shows *On the holy Theophany*, and the 58th oration of the same Father, *On the Theophany*, is inscribed by Rufinus the translator, *On Epiphanies*, and is cited by Pope Leo, epist. 97, cap. 9, *On the Epiphany*. In the catalogue of Gennadius, cap. 21, 40, 58, editions vary on the name of the Theophany or Epiphany. But sometimes the said names signify two feast days. Wherefore Theodore the Studite opens his catechesis *Post lumina*—which is the 37th among the Latin translations—in codex Regius 2340: "The feasts have already passed, both the Theophany and the Epiphany" (ins. 2576 *both the Theophany and the Epiphany*). This is, using the interpretation of Livincus: "Now the feast days: transfer with the Nativity, then the Epiphany." Sometimes they are the Nativity of the Lord; sometimes the day of the baptism of Christ, and the adoration of the Magi. Thus you may find *Theophania* and *Theophania* for the birth, in Basil, homil. 25; Nazianzen, orat. 39; *Epiphany*, haeres. 51, n. 29; Isidore of Pelusium, lib. 1, epist. 110, and *Epiphany* in Epiphanius at the same place n. 16, 27, and in the *Exposition of the Faith*, n. 22; Chrysostom, serm. 36, *On Divers Topics*, and Suidas. Conversely, for the other feast, *Theophania*, you may read in Chrysostom, homily *On Blessed Philogonius*; in that which is thought to be by Gregory Thaumaturgus, serm. 4; in the *Epiphanian* oration *On the Assumption of Christ*; St. Proclus, orat. 7; in George of Alexandria’s *On the Life of Chrysostom*, n. 30; in the *Greek Calendar*, and elsewhere: but *Theophany* in St. Gregory, homil. 58 *On the Gospels*; Amalarius, lib. IV, cap. 35; the *Martyrology of Wandalbert*, and the *Capitalis Ahytonis*. Finally, nothing is more customary than the names *Epiphany* and *Epiphanies* in this second sense. Indeed, according to St. Chrysostom, in the homily *On the Baptism of Christ*, the day of the Nativity of the Lord is called *Epiphany*. And St. Jerome, at the beginning of his *Commentaries on Ezekiel*, seems to disapprove of this acceptance of *Epiphanies*; because in the Nativity Christ is hidden, and has not appeared. The Latins called it the apparition, showing, and manifestation of the Lord. And for this reason, as we have said, the Epiphany was divided into the first and the second. There are, however, two Epiphanies, says Isidore, *Origines* vi, 18: the first, in which Christ was born and appeared to the shepherds of the Hebrews by an angel’s announcement; the second, in which, by the star as guide, he showed the manger to the Magi who were to adore him. That partition is supported by Rufinus, while he gives the title to Gregory Nazianzen’s 39th oration, *On the Second Epiphanies*, in the Divionensis codex, which Chiffletius praises to Virgilius Tapsensis, and whose reading is confirmed by Pope Adrian writing to Charlemagne regarding the first Nicene synod, through a citation of this kind: *Item St. Gregory the Theologian on the second Epiphanies*. But by like reasoning, the Lord’s Nativity can be divided into the prior and the posterior, by citing the neighboring note, and by the 17th Ambrosian sermon, which the studious reader may consult. [Ib.]

[(65)] *Most honorable to you.* Hence the Ethiopians in their confession of faith so extol this feast of the Epiphany of the Lord. Nor must it be passed over that it is said aptly in the *Roman Order*, and in the book ^C *On Divine Offices*, that this second Nativity of Christ, illustrated by so many mysteries, may be more honorable than the first. Not unlike these are Proclus in his oration *On the holy Theophany*, which is called *Epiphanius* in the oration *On the Assumption of the Lord*, and Ambrose in sermon 18. See the most famous Allatius, *On the Sundays and Weeks of the Greeks*, p. 1471. [Ib.]

... and almost all others. Except for the Basilidians, mentioned by Clement of Alexandria, *Strom.* 1, p. 340, who celebrated this feast on the 15th of the month Tybi, that is, January 10; whereas some correctly placed the baptism of Christ on Tybi 11, January 6. Except, furthermore, St. Epiphanius, whose peculiar opinion, regarding Christ being baptized on November 8, exists in the *Panarion*, haer. 51, n. 16, 24 and 28. Also the Asians, regarding whose rite of celebrating the Theophany on January 5 it would be worth the effort to read the excellent observation of Jac. Usserius, *On the Solar Year of the Macedonians and Asians,* lib. I. However, the present place demands, that at least a few words be said about that famous confusion of the solemnities of the Nativity and Epiphany, among the Jerusalemites, Orientals, Egyptians and Armenians: of which confusion the author of the homily *On the Epiphany of the Lord*, part 2, attributed to Origen, makes mention in general. To which perhaps the place in Ammianus Marcellinus, lib. XXI, is to be referred, regarding Julian the Apostate: "On a feast day, which the Christians celebrating in the month of January called Epiphany, he went forth and having prayed in their church, he departed." Collated with the words of Zonaras in vol. II of his *Annals*: "The day of the manifestation of the Savior having arrived, he entered into the temple, and having prayed, that he might seem a fellow-worshipper to the soldiers, he departed." Julian, however, on the day of the Savior’s Nativity, having entered the church, and having prayed, that he might seem to be of the same religion as his soldiers, departed, so that the same day for Marcellinus is the Epiphany, for Zonaras the Nativity. Although what prevents the church from having been visited twice by Julian, and on each feast? Since he was then staying in Gaul, where according to western custom those days were observed separately. Therefore, what pertains to the Jerusalemites, as far as can be gathered from the fabulous work of John, Archbishop of Nicaea, they seem, when ^D January 6...

^A arrived, to have performed the commemoration of His birth and His baptism by John in the river Jordan, on the sixth day of the month of January. Therefore, having learned of the feast through this investigation, the fathers caused a murmur among the multitude. Now, at that time, Gregory the Theologian was in Constantinople, and there was no little murmuring among the citizens against him who had divided the feast, saying: “You have divided the feast, and cast us into polytheism.” For this reason, he himself put forth this discourse, saying: “Again, while celebrating Christ, I proclaim Him, not the things of the Greeks; for they are vain and falsely fashioned, and I call these things fables, and every sensible man [doth the same].” And for this cause, Gregory the Theologian censured these things, revealing their ^B senselessness and the ignorance of men, because they attended to fables and phantasms, and were led astray by a shadow, and had their own error as a boast of perdition. But we, worshipping Christ our God undivided in three Persons, and dogmatizing Him to be God and man, let us glorify Him, with His unbegotten Father, with the all-holy and good and life-giving Spirit, now, etc. ^C

From the Jerusalemites I come to the Egyptians, the Easterners having been passed over, of whom I have nothing, beyond the common report.

(66) The Quadragesima contributes nothing; to say little is fine, but to speak much is not permitted by the brevity required in notes. Nevertheless, because it is not considered a fault to correct ancient writers at any given opportunity, I shall finish the Greek questions of Anastasius with a slight amendment, and that from the manuscript, which is the more certain path. Question 64, p. 430: *Whence, as it seems, even among us, the three Quadragesimae are rightly observed, which those feasts of the Hebrews prefigured, and which do not in any way admit the addition of the number thirty.* Read: *tradic number.* ^D Hence it appears with good reason that there are also observed among us three Quadragesimae, which those feasts of the Hebrews prefigured, which in no way admit the addition of the number three. Corrupted also are, and moreover labor by transposition, these words of Valerian of Cimiez, homily 19, on the Quadragesima: *Who, while to the holy Paschal days with desire pricking they hasten, accusing the vigils' studies, the good of continence, the Paschal banquets, and the copious fasts.* I do not doubt that it should be restored: *Who, while to the holy Paschal days, [and] the Paschal banquets, with desire pricking they hasten, [they] accuse the vigils’ studies, the good of continence, and the copious fasts.*

^A VARIOUS NOTES. [The text discusses evidence from St. Chrysostom regarding the Nativity, the error of the Armenians, and the habits of the Egyptians.]

^B Denying also the birth of Christ according to the flesh, and saying it happened as a phantasy; not as we do in parts, but extending the fast towards the fifth of the month of January, they celebrate the Annunciation, the Nativity, and the Baptism together. These men deny the birth of Christ according to the flesh, and the mystery of the true Incarnation, and by saying that this happened as a phantasy, they do not celebrate it when we celebrate the Annunciation of the Mother of God—that is, on the twenty-fifth of the month of March—as the God-bearing Fathers have handed down, the great Athanasius and John Chrysostom, and those according to them and after them; but they pretend to celebrate the Annunciation, and the birth of Christ, and the Baptism on the fifth of the month of January, in a brief and altogether fleeting, phantasmic, and dim manner.

We abolish also the twelve days, in order to subvert the fast of the Armenians. For these [people], by fasting during this twelve-day period before the Lights, thus celebrate the three feasts joined together on the fifth of January: I mean the Annunciation, the birth of Christ, and the Baptism. ^C But rather they place them obscurely and shadowily in this way, from the impure opinion of their heresiarch, Ichanius by name, who said that the Incarnation of the Word of God occurred by phantasy and not in truth.

To which he adds these things, not indeed pertaining to this, but likewise regarding the Armenians, and not unworthy of being recounted: We do not fast either the whole week which precedes the meat-fare, in order to abolish another perverse custom of the same Armenians. For these indeed fast even this [week] because of the death of a dog, whose name was Artsiburtzius, because it would go before and herald the arrival of their teacher Sergius in the cities and villages: for "Artsiburtzius" in the Armenian language is interpreted as "messenger." When Sergius lamented that this dog had been devoured by wild beasts, he enjoined all the Armenians to fast on these days each year for the death of the dog, and to mourn and grieve, although they strive and contend that they observe this fast in memory of the Ninevites, while attempting to cover their shame.

^D And these [notes] would have sufficed, if I had been able to refrain from adding those things which I obtained concerning the whole religion of the Armenians in the manuscript Regius 1818, so that they might be compared especially with another treatise in the same codex, which I placed above at chapter 24 of the book, and with the invectives of Isaac the Catholic against the Armenians, in volume II of the ninth Auctarium of the Graeco-Latin Bibliotheca Patrum. But if to anyone they shall seem too long, he will be able without any difficulty to pass over them and hasten to the following note.

Renunciation of the heretical Armenians. How they ought to anathematize when they return to the faith of the orthodox Romans. They are not baptized, but are anointed. "I, such and such, or we, such and such and such and such, approach the orthodox...

^A apostolic and Catholic Church; and I renounce and anathematize the heresy of the Armenians, the Chatzitzarians [or Chatzitzarii], the Jacobites, and their customs, institutions, feasts, prayers, fasts, assemblies, foods, and drinks or gatherings; and I absolutely renounce their heresy; but with complete purpose of mind, I come to the Catholic Church of those who think rightly. I believe in one God, the Father Almighty, maker of heaven and earth." And let him say this to the end. "And I confess one nature in the Holy Trinity; but in the Incarnation of our Lord Jesus Christ, I confess two natures, divinity and humanity; and I say that the saving passion was suffered in the flesh, not in the divinity: for the divinity is impassible. I also receive the holy and ecumenical seven synods: the first, the Nicene, gathered against Arius ^B by the holy, God-bearing Fathers; the second, the Constantinopolitan, of the 150 holy Fathers, against Macedonius the Pneumatomachian, that is, the fighter against the Holy Spirit; the third, the Ephesian, against the impious Nestorius; the fourth, the Chalcedonian, of the 630 holy Fathers, against the impious Dioscorus, Eutyches, and Peter; the fifth, again, the Constantinopolitan, held concerning the writings of the mad Origen, Evagrius, and Didymus, and also of Severus the Acephalous, and furthermore of Theodorus, bishop of Mopsuestia, and with these it anathematized Anthimus, Peter, and Zoora; then again, the sixth, held in Constantinople against Theodorus, bishop of ^C Pharan, and Honorius of Rome, and Cyrus of Alexandria, Paul, Peter, Sergius, and Pyrrhus; then finally the seventh, for the holy and venerable images, and I receive those whom they received, and I anathematize those whom they anathematized. I also anathematize Simon, the first heretic, and Monas, also called Manes, or the Manichaean, and Marcion, and with him Arius and Eunomius, Macedonius and Apollinarius, Paul of Samosata, Sabellius, Theodorus, Nestorius, Eutyches, Dioscorus, Theodosius, Timotheus, Julian, Peter Mongus, and Peter the Fuller, who was attributing the passions [of men] to the divinity, Severus the Acephalous, and Philoxenus, and his disciple Jacob Tzantzales, from whom the Jacobites were named, Cyrus ^D and Macarius, Sergius and Pyrrhus, and Polychronius the simpleton. All these the holy and ecumenical seven synods have proscribed with anathema, as well as all who think with them. These things the holy and Catholic Church anathematizes every day, and I also anathematize them, and I say thus: If anyone does not confess the holy [...] this fast before the fast of Pascha (67), beginning on the second day and ending on Parasceve: after which days, when the fast is finished, ...

begin the holy week of Pascha, fasting it all with fear and trembling, praying in these days for those who are perishing. ^B All these were anathematized by the seven holy and ecumenical councils, and all those of like mind with them. Whom the holy and catholic Church anathematizes every day, I also anathematize, and I say thus: If anyone does not confess the Holy Trinity, Father and Son and Holy Spirit, anathema. If anyone does not say that the Father is unoriginate, and likewise the Son and the Holy Spirit are co-unoriginate, anathema. If anyone says that Christ has two hypostases, anathema. If anyone adds to the "Holy God, holy Mighty, holy Immortal," the phrase, "who was crucified for us," anathema. If anyone does not venerate the holy icons, but says that they are idols, anathema. If anyone says that he who does not fast during the week of the announcment, the Artizturzin, but eats meat during the cheesefare week, has committed a sin, anathema. If anyone says that the liturgy and the communion in the holy Quadragesima on a weekday is a sin, and eats milk and eggs on Saturday and Sunday, anathema. If anyone does not put leaven and salt into the oblation, nor water into the holy cup with the wine, anathema. If anyone does not celebrate the Annunciation on the twenty-fifth of March, and the birth of Christ on the twenty-fifth of December, anathema. ^C But if I say these things with hypocrisy, and not from a whole-souled faith and heart, and now pretend to become orthodox, but later wish to deny and return to my former heresy, and am found keeping the feast or eating with the Armenians, or conversing with the Jacobites, whether secretly or openly, and do not rather refute them and their heresy; may all the curses, the trembling of Cain, and the leprosy of Gehazi come upon me in this life, according to the penalties of the civil laws to which I shall be subjected without excuse; and in the coming age, may I be anathema and separated, and may my soul be placed with Satan and the demons. Anathema to all heretics. And when the one approaching has bowed his head, the archbishop says a prayer as follows: ^D God our Savior, who willest that all men should be saved and come to the knowledge of the truth, receive this thy servant who has just recovered from error and has desired to come to the knowledge of the truth. For thou saidst, O Lord: "And other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice, and there shall be one flock, one shepherd" (John x, 16). Feed him therefore in thy doctrine, in the knowledge of thy truth, according to the exposition of thy holy and glorious apostles; and grant him the seal of the divine chrism and the partaking of the precious body and blood; and make him a perfect servant of thine, that he may be numbered with thy flock, to the glory and praise of thy greatness: for thine is the kingdom and the power. And he anoints him with the chrism, just as with the newly enlightened, performing the same ceremony. And again he prays thus: O Lord our God, who hast deigned to make this thy servant perfect through the orthodox faith in thee, and the seal of thy holy chrism, Master of all, preserve in him the true faith in thee; increasing him in righteousness, and adorning him with all the gifts that come from thee.

CHAPTER XIV. Of the passion of the Lord; and what was done on each of the days which pertain to the passion; and concerning Judas; and that when the Lord delivered the sacraments to the disciples, Judas was not present.

^A They began to make their council against the Lord.

^B ...let him not eat, nor wash his face, but let him remain as those being baptized, and on the eighth day let him be washed.

From the holy and ecumenical council of the holy Fathers at Nicaea, up to the holy and ecumenical council assembled at Chalcedon, the preceding holy and ecumenical councils, being of one mind, drove away every contrary and wicked heresy, and delivered it over to eternal anathema. Among whom also our holy and God-bearing Father Gregory, having been ordained in the most holy metropolis of Caesarea for the Great Armenia, set forth laws and canons that it should not be lawful for the high priest of Greater Armenia to be ordained elsewhere than in the church of the Caesareans. And after this our God-bearing Father Gregory, eight other high priests were ordained in succession. But when, as has been said, the holy council was assembled in the Holy Spirit at Chalcedon, they separated themselves and departed into their own heresies—that Echanes, who is also called Mantacunes, along with the rest of the unholy men of all Armenia. Then the arch-evil serpent, the instigator of his own filthiness, Dioscorus of Alexandria, and Peter of Antioch, and the Monothelite Eutyches, having been driven out and struck with anathema by the holy and ecumenical councils; and both having gathered in the city which is called Theodosiopolis of Armenia, and having held therein a council, as they thought, they wrote down their godless and blasphemous dogmas; thence also the error of the Chanitzarians—thus it is reckoned by them—is derived. For they attribute passion to the impassible nature of the Godhead, and introduce a mixing and blending; and they wickedly teach that there is one nature of our Lord Jesus Christ, as do Eutyches and Dioscorus and the wretched Peter also think with them; and the heresy of the godless Severus concurs with this, and from them the Acephali, the Severians, and the Jacobites partake. And furthermore, the same godless Eutyches and Dioscorus and Peter, and the leader of the Armenians, Mantacunes, say that before the Savior and our God was born of the ever-virgin Mary, He possessed flesh from heaven. For he received only the likeness and appearance from the Virgin, and not in truth. They say also that He took neither soul nor body from the Virgin, nor did He, remaining God, abide in her womb, but passed through as though through a pipe, and was commingled into one nature from two; and for this reason the Armenians do not celebrate the Annunciation at its proper time, but eight days before the holy Lights they celebrate the feast of the Annunciation in the evening, and through the night they celebrate Christ’s Nativity, and pass through seven days, and then thus they celebrate the Lights, making no mention at all of the circumcision. And the Armenians judaize in their own ways; and in the very time of Pascha they sacrifice the lamb, and with its blood they smear the thresholds of the doors, and they make and eat the seven [loaves/days] with fire. And they make their offering unleavened; and they do not perform the union of the blood and the water, but use wine only, according to the custom of the [D/C] Jews.

^A And the tradition of the legal worship, not understanding the divine Gospels, and the Apostle saying: "Old things have passed away, behold all things have become new." But the sign of the precious cross they neither worship nor revere, nor do they say it has any divine power, unless they first baptize it as a man, and drive a nail into the middle of it. For before they baptize it, they even trample upon it and hold it for nothing. And regarding the holy and venerable icons, they have such a disposition, [saying] that like the idols of the nations, "they have a mouth and shall not speak, they have ears and shall not hear," and what follows: not understanding the divine Scripture; in them rejecting the same Savior and our true God, Jesus Christ, and Creator of all things, who through the holy manual ^B sent his own image to Abgar, and cured his illness. They also reject our God-bearing Father Basil, who says: "The honor of the image passes to the prototype." But they also make three crosses, and they call them the holy Trinity: because one of the Trinity was crucified, and the holy Trinity was crucified together with him; not understanding the difference of the persons, nor keeping the divine and incomprehensible nature of the Godhead impassible; but pushing themselves into the abyss of perdition through their ignorance. They also read daily the books of our holy and God-bearing Father, how he minutely clarifies the heresies, and anathematizes each one individually and separately; yet they anathematize the heresies themselves, while they retain, worship, and practice their traditions and heresies. ^C It is necessary for Nestorians and Eutychians to make written petitions, and to anathematize their own heresy, and Nestorius, and Eutyches, and Dioscorus, and those who think the same things, and all the heresies that are brought forward, and [so] to participate in the holy communion. But as for the Eunomians, who receive baptism by one immersion, and the Montanists, called Phrygians, and the Manichaeans, and the Sabellians who teach the "Son-Father" [doctrine], and those doing other pernicious things, and all such heresies—that is, those who wish to add themselves to the truth from them—we receive them as Gentiles and baptize them. ^D

^A And the Lord, desiring to correct him and to teach us His foreknowledge, says: "Amen, amen I say to you, that one of you shall betray me." And while each of us was saying, "Is it I?" and the Lord was silent, I, having risen—one of the twelve, whom He loved more than the others—leaning upon His breast, besought Him to say who it might be that would betray Him. And not even then did the good Lord reveal his name to us, but He gave two signs of the betrayer: the one, by saying, "He that dippeth with me in the dish"; and the second, by saying, "He to whom I shall reach the piece of bread." And even though he [Judas] also said, "Is it I, Rabbi?", the Lord did not say ^B "Yes," but, "Thou hast said it." And desiring to strike fear into him regarding this, He says: "Woe to that man by whom the Son of Man is betrayed! It were good for him if he had not been born." And having heard these things, he went away and said to the priests, "What will you give me, and I will betray Him to you?" And they set for him thirty pieces of silver; and the Scripture was fulfilled which says: "And they took the thirty pieces of silver, the price of him that was prized, whom they prized of the children of Israel, and gave them into the house of the potter." And on the fifth day, having eaten the Passover with Him—that man having dipped his hand into the dish and taken the piece of bread, and having gone out by night—the Lord said to us: "The hour is come that you shall be scattered, and shall leave me alone." And while each was asserting that they would not abandon Him, and I, Peter, was promising even to die with Him, He said: "Amen I say to thee, before the cock crows, thou shalt thrice deny that thou knowest me."

And having delivered to us the antitype mysteries of His precious body and blood, Judas not being with us, He went out to the Mount of Olives, near the torrent of Cedron, where there was an orchard; and we also went with Him, and we sang ^C hymns according to the custom. And having separated Himself from us, He prayed earnestly to the Father, saying: "Father, remove this chalice from me; but not my will, but Thine be done." And when He had done this a third time, and we through sorrow had fallen into sleep, He comes and says:

^A "The hour is near, and the Son ^B of man is delivered into the hands of sinners." And behold Judas, and with him a crowd ^C of the impious; and he shows them a sign of betrayal, a deceitful kiss; and they, having received the signal, seized the ^D Lord; and having made Him a prisoner, they led Him to the house of Caiaphas the high priest, in which was gathered not a people, but a crowd, nor a temple priesthood, but a council of the lawless and a senate of the impious. These, having done many things against Him, left out no kind of outrage, spitting, mocking, striking, smiting with palms, casting reproaches, testing Him, seeking divinations instead of prophecy—calling Him an impostor, a blasphemer, a transgressor of Moses, a destroyer of the temple, a remover of sacrifices, an enemy of the Romans, an opponent of Caesar. ^A And having indulged in these insolences against Him until deep dawn, those bulls and dogs lead Him to Annas, who was the father-in-law of ^B Caiaphas; and there having done the like, it being the Preparation or the sixth day, they delivered Him to Pilate, the magistrate of the Romans, accusing Him of many and grave crimes, of which they were able to prove nothing. Wherefore the judge, vexed, said: ^C "I find no cause against Him." But they, having brought two false witnesses, wished to calumniate the Lord; but their testimonies having been found discordant, they carried the matter to [the charge of] majesty (treason), saying: "This man says that He is a king, and forbids giving tribute to Caesar." And they become themselves accusers, and witnesses, and judges, and authors of the sentence, saying: ^D "Crucify, crucify Him," that it might be fulfilled which is written of Him in the prophets: "Unjust witnesses were gathered against Me, and iniquity lied to itself," and again: "Many dogs have circled Me."

the assembly of the wicked has surrounded Me," and in other places: "My inheritance has become to Me as a lion in the forest; it has given forth its voice against Me." ^A Pilate, therefore, disgracing his office through cowardice, convicted himself of wickedness, choosing to favor the mob rather than the just Man. And though he gave testimony to Him as innocent, he handed Him over to the punishment of the cross as a guilty one, even though the Roman laws forbid that anyone be put to death who has not been convicted. But the executioners, having received the Lord of glory, fastened Him to the wood; having crucified Him at the sixth hour, having received the sentence concerning Him at the third hour. Then they gave Him vinegar to drink mixed with gall. Then they divided His garments by lot. Then they crucified two evildoers with Him, one on each side, that the Scripture might be fulfilled which says: "They gave gall for My food, and in My thirst they gave Me vinegar to drink"; and again: "They divided My garments among themselves, and for My clothing they cast lots"; and in other places: "And He was reckoned with the lawless." After this there was darkness for three hours, from the sixth until the ninth; and again light toward evening; as it is written: "And it shall not be day, nor night, and at evening there shall be light." All these things one of the criminals reviled, as if, by reason of infirmity, He were not able to defend Himself. But the other rebuked him for this ignorance, and having turned toward the Lord—as if illuminated by Him, and knowing who it was that was suffering—he asked for His memorial in the kingdom for the time to come. ^B And He, having immediately granted him forgiveness of his past deeds, brought him into paradise, to enjoy the mystical blessings. And about the ninth hour, Christ cried out and said to the Father: "My God, My God, why have You forsaken Me?" And after a little, having cried out with a loud voice: "Father, forgive them, for they do not know what they do," and adding, "Into Your hands I commend My spirit."

He expired. And He is taken down before sunset and placed in a new tomb. But as the first day of the week dawned, rising from the dead, He fulfilled what He had before His passion foretold to us, saying that it behooved the Son of man to remain in the heart of the earth three days and three nights. And having risen from the dead, He first appears to Mary Magdalene, and to Mary of James; then to Cleopas on the way; and afterwards to us, His disciples, who were indeed fleeing for fear of the Jews, but privately inquiring about Him. And these things are also written in the Gospel.

CHAPTER XV.

Christ therefore commanded us to fast on these six days, because of the impiety and transgression of the Jews, to mourn for them and lament—for He even wept for them Himself, as they did not know the time of their visitation. On the fourth day and the Preparation, He ordered us to fast; the former because of the betrayal, the latter because of the passion: but He commanded to break the fast on the seventh day at cockcrow: and to fast the Sabbath itself; not that one ought to fast on the Sabbath, the day on which [God] rested from the creation. ^B

VARIOUS NOTES

(3) *The fourth and the Preparation.* Regarding the fast of the fourth and sixth days, or of the days of Mercury and Venus, and the reason for that fast—namely the cruel counsel and decree of the Jews together with the tradition of Judas and the death of Christ—this is found everywhere among the ancients, both Greeks and Latins. For the opinion of Epiphanius, who refers the fast of the fourth day to the apprehension of the Lord, which occurred between the third and the fourth day (Haer. 51, n. 26, and *Expos. fid.*, n. 22), is opposed to the truth as well as to the opinion of others. Clement of Alexandria looked to something else in *Strom.* VI, p. 744, regarding abstinence from avarice and lust, in the matters of Mercury and Venus—cleverly, indeed. These things are clear. The passage of Philostorgius, Book X, section 12, seems at first sight to contain some obscurity: ^C...as translated by the Interpreter: "Philostorgius says: The fast of the fourth and sixth days does not consist only in the abstinence from meats; but is defined by the canons: That no food at all should be taken until evening." He narrates, however, regarding a certain Eudoxian co-heretic (who by rank was a presbyter, but in the lineage of his family was very lean) that he was such a faster that "at that time, not only observing the memory of the Lord's passion according to the precept... But you will emerge from these shadows without difficulty if you divide *euod* into *eu* and *od*; for then the native sense will shine forth." ^D (4) *At cockcrow.* Some used to end the paschal fast on the evening of Holy Saturday; others around the following midnight; others later, as the Lord’s day dawned. And this sometimes later, sometimes earlier. As we are taught by the letter of Dionysius of Alexandria to Basilides, and by Eusebius Pamphili in the *Catena of the Greek Fathers* on John, cap. XX... and in the *Auctarium* of the Comberis edition of the Bibliotheca Patrum, p. 781. The opinion set forth here in the Clementine work is that of many: the Roman Church, according to the aforementioned Dionysius, Epiphanius (*Haer.* 75, n. 6, and *Expos. fid.*, n. 22), Cassian (*Collat.* 21, cap. 25), and Gregory of Nyssa or Hesychius of Jerusalem on the Resurrection of the Lord. I shall produce the beginning of the letter of Dionysius of Alexandria, which lies in the manuscript not without a few... Commonly the "breaking" of the paschal fast. Eusebius (*Hist.* lib. V, cap. 23) calls it *apas*. I do not know, furthermore, if I should omit the custom mentioned by Theodore Balsamon in his interpretation of the Trullan canon, of those who remained in church throughout the whole Sabbath and until the sixth hour of the night; and at the sixth hour, communicating in the divine sacraments, they would taste bread and water, and perhaps a little wine; but at the seventh hour, hearing the morning psalms, when it is proclaimed with another voice, "Christ is risen," they would return home, where they would await the sacred [time] of the great Lord's day. See the *Typicon*, cap. 45.

VARIOUS NOTES

^A (5) *That it is right to fast only on that one day.* I would not have for the reader, even if he were patient, sufficient time or patience if I were to set forth everything here that pertains to the fast of the Sabbath. Therefore, for the sake of custom, I shall provide only a few points regarding certain corrupted passages of ecclesiastical authors in this matter, how they might be defended in part by the help of manuscripts and in part by conjecture from the corruptions of scribes, and brought back to the primary and true reading. First, the words of Anastasius, Question 64, stand thus in the Royal manuscript of great value: *They brought forth [the errors] of the Marcionists.* But Maximus defends this at the beginning of the book *De ecclesiastica hierarchia*: he says, "Item, Timothy, presbyter of Constantinople. Concerning those who come to the Catholic faith, in various words," according to how that treatise differently exists. For in volume VI of the *Bibliotheca Patrum*, and in Balsamon, one reads: *Marcianists who [derive] from Marciano the banker, Messalians, who [are] also Euchites, and Enthusiasts, and Choreutae, Lampetians, Adelphians, and Eustathians.* The Greek *Paulectes* of the monk Nicon contains this in his discourse or chapter 63, and the last: (I would prefer *Apparatu sacro* of Possevinus: *Marcianists, and Messalians, and Euchites, and Enthusiasts, and Adelphians, and Eustathians, are so called because their heresy was of many names: but they were called Marcianists from Marciano the banker, who was in the times of Justinian and Justin the Younger.* Cyril of Alexandria, archbishop, Flavian and Theodotus, prelates of the Antiochians, Letoius, bishop of Melitene, and Amphilochius, bishop of Iconium, wrote against this heresy of many names: who also established acts against this heresy of the Marcianists.)

^B The Marcianists were [the same as the] Acephali, against whom Cyril of Alexandria, Flavian, and Theodotus of Antioch, Letoius of Melitene, and Amphilochius of Iconium struggled; who also established acts against such a heresy. Lampetius [was] the leader of the ill-named heresy of the Marcianists.

*Concerning the Franks and the remaining Latins.*

Sabbatiani, however, were those whom a certain Sabbatius, a presbyter, led; he himself [was] also of the heresy of Novatus, but by his desire for the worse things, and in the Jewish manner, he chose to Judaize, choosing to fast on that day, and doing other things similar to them; just as the Latins [do] now. These same people, even before the pre-Lenten season, fasting for certain days, in the tracks of the stadium (?) and on the Sundays of the holy Great Lent, eat milk and cheese and eggs. And on the Saturdays and Sundays of the holy Great Lent, they eat milk and cheese and eggs. ^C Because of the going down into the holy tomb of our Lord and Savior Jesus Christ.

^D Behold, however, for you a parallel passage in Nicephorus, *Hist. eccl.* lib. XVIII, cap 5. Otherwise, I seem to have preserved for myself a humorous matter in Theodore Balsamon on the Trullan canon 55. Some Greek, unskilled in our customs, when he had heard that the Latins fast on the Sabbath—that is, from the sense of those saying [it], because on that day our Lord and Savior Jesus Christ was in the sepulchre—he thought the reason for the fast was the addition of the faithful to the holy and Dominical sepulchre; and he noted, therefore, men seen by himself who had not come to Jerusalem, and yet fasted on the Sabbath; likewise others who had approached the sepulchre of the Lord, and yet observed that fast.

^A For they did not understand that he was under the earth; for in that very feast of theirs they seized the Lord, that the oracle which says this might be fulfilled: «They set their signs in the midst of their feast, and they did not know.» It is necessary, therefore, to mourn for them, because when the Lord had come, they did not believe him, but rejected his doctrine, judging themselves unworthy of salvation. But you are blessed, who were once not a people, but are now truly a holy nation, delivered from the error of idols, from ignorance, and from impiety; who had not obtained mercy, but have now obtained it through the obedience of your heart. For to you, who are from the Gentiles, the gate of life has been opened—you who were once not beloved, but are now loved; a people set apart for the acquisition ^B of God, to declare his virtues, of whom the Saviour said: «I was found by those who sought me not; I became manifest to those who did not inquire for me; I said: Behold I am, to a nation that did not call upon my name.» For not having sought him then, you were sought by him. And you, believing in him, obeyed his calling, having abandoned the polytheistic mania, and taken refuge in the true monarchy, to the omnipotent God, through Jesus Christ, having become the fullness of the number of those who are saved. Myriads of myriads, and thousands of thousands, as it is written in David: «A thousand shall fall from thy side, and a myriad at thy right hand.» And again: «The chariot of God is ten thousand-fold, thousands of those who are at peace.» But to the faithless Israel, he says: «All the day long I have stretched forth my hands to a disobedient and gainsaying people, to those who walk in a way that is not good, but after their own sins; a people that provokes me to my face.» ^C

CHAPTER XVI.

^A and it turned into enmity for them. For blindness was poured upon them because of their malice of mind, since, though they beheld Jesus, they would not believe that He was the Christ of God, begotten of Him before all ages, the only-begotten Son, the Word, God; whom they did not recognize, through unbelief, neither by His works, nor surely by the prophecies written concerning Him. For that He would be born of a virgin, they used to read: "Behold, the virgin shall conceive in the womb, and shall bear a son, and they shall call His name Emmanuel." That a child is born to us, a son is given to us, whose government is upon His shoulder, and His name is called the Angel of the great counsel, wonderful, counselor, God, mighty, potentate, prince of peace, father of the world to come. ^B And that they would disbelieve Him through exceeding malice, He says: "Lord, who has believed our report? and to whom has the arm of the Lord been revealed?" And further: "By hearing you shall hear, and shall not understand; and seeing you shall see, and shall not perceive; for the heart of this people has waxed gross." Wherefore knowledge was taken away from them, because seeing they overlooked, and hearing they did not hear. But to you, who are from the Gentiles, the kingdom was given; because, not knowing God, through the preaching you believed and knew Him, or rather, you were known by Him, through Jesus the Savior and redeemer of those who hope in Him. For having departed from your former ^C labor-filled custom, and having despised soulless idols, and having scorned the demons that dwell in darkness, and having run toward the true light, and having known through Him the one and only true God and Father, you have appeared as heirs of His kingdom. For having been baptized ^D into the death of the Lord, and into His resurrection, as newly-born infants you ought to be ineffectual toward every sin; for you are not your own, but His who bought you with His own blood. For concerning the ancient Israel, the Lord said, because of their unbelief, that the kingdom of God shall be taken away from them, and shall be given to a nation producing its fruits; that is to say, because He has given the kingdom to you, who were once alienated from Him and at a distance, He accepts the fruits of thankful

^A acknowledgment. For you are those who were once sent into the vineyard and did not obey, while those others were the ones who obeyed; but you, having repented of your contradiction, now work in it, while they, becoming disgruntled at their own agreements, not only left the vineyard uncultivated but also killed the stewards of the Lord of the vineyard, some with stones and others by the sword; and some they sawed asunder, and others they slew inside the sanctuary between the temple and the altar; and lastly, they also cast out the heir himself from the vineyard, and killed him. And by them he was rejected as a useless stone, but by you he was received as the cornerstone; therefore He says concerning you: "A people whom I have not known has served me; at the hearing of the ear it has obeyed me."

CHAPTER XVII.

It behooves you, therefore, brothers, who have been redeemed by the precious blood of Christ, to celebrate the days of the Passover accurately and with all diligence, after the equinox; so that you do not perform the memorial of one passion twice in the year, but rather commemorate the memorial of the One who died once, once a year; and that you no longer observe it by keeping the feast with the Jews, for we now have no communion with them; for they have gone astray even in that very calculation which they think they determine correctly, so that they are led astray on every side and are severed from the truth. But you must diligently observe the equinoctial turning of the spring season, which occurs ^B on the twenty-second day of the twelfth month, which is Dystrus; and you should note the time until the twenty-first day of the moon, so that the fourteenth day of the moon may not fall into another week; and so that, a mistake having occurred, we might celebrate the Passover through ignorance twice in the year, or celebrate the day of the resurrection of our Lord Jesus on another day, rather than on the Lord’s day alone.

CHAPTER XVIII

Constitution regarding the Great Week of Pascha.

^A In the days of Pascha, therefore, fast, beginning from Monday until the Preparation [Friday] and the Sabbath, for six days, using only bread, salt, vegetables, and water for drink; but abstain from wine and meat during these days, for they are days of mourning and not of feasting. Moreover, keep the Preparation and the Sabbath as a complete fast, those who have the strength to do so, tasting nothing at all until the cock-crow of the night. But if anyone is unable to join the two together, let him at least observe the Sabbath. For the Lord says somewhere regarding Himself, speaking: “When the bridegroom shall be taken away from them, then shall they fast in those days.” ^B In these days, therefore, He was taken away from us by the pseudo-Jews, and was nailed to the cross, and was reckoned with the transgressors.

NOTES OF VARIOUS AUTHORS

[The notes provided in the Migne text are a scholarly apparatus discussing the history and variations of these fasting practices; for the sake of the translation, these references to Epiphanius, Meletius, the *Vita S. Antonii*, the *Historia Lausiaca*, and the various canonical interpretations of the fast, such as the *Trullan* canons, are preserved in their locator form as they represent the secondary critical commentary on the primary text.] ^{C D}

CHAPTER XIX.

Therefore, we admonish you also to fast on these days, as we ourselves fasted when He was taken from us, until evening. But on the remaining days before the Preparation, let each one eat at the ninth hour or in the evening, or however one may be able. ^B But on the Sabbath, continuing until the cockcrow, break your fast at the dawning of the first of the Sabbaths, which is the Lord’s day; from evening until cockcrow watch; and being gathered together in one place in the church ^C ...

VARIOUS NOTES

(52) *And we fasted.* It is well known that the apostles were during those two days in sadness and mourning, and that they hid themselves for fear of the Jews. There is no doubt that they fasted during the two days mentioned to such an extent that the tradition of the Church holds that sacraments were absolutely not celebrated during these two days. You recognize the words: Innocent I, Pope, epistle to Decentius, cap. 4. See the book *De divinis officiis*, cap. 17 and 18, as well as Hrabanus, *De institutione clericorum*, lib. II, cap. 26. Formerly, they put an end to the Lenten fasts toward the evening. The ninth hour is testified to by many: Socrates, *Hist. eccl.* lib. V, cap. 22; Ambrose or another, sermon (which is ^D partly *De tempore* attributed to Augustine) and 54, Augustine *epist.*, as well as Ratherius of Verona, in his synodical letter which is in the sermon *De Quadragesima*, tom. 1, Acherii *Spicilegii* p. 234, 235. Furthermore, I have found the text of the constitution interpolated in this way in the Royal MS 1110: *In the remaining days before the Preparation, let each eat what he may have, or as he himself is able*, contrary to the sense of the author. (54) These are wanting in another Clerical codex. (55) For *...*, read *...*, as pointed out by Lindembrogius to Ammianus Marcellinus. Turrianus's other codex: *...*. In Anastasius's *Quaestiones* and in the typical *S....* (al. ...). Salmasius against Grotius p. 184, from the books: *...* In the Royal MS: *as with Anastasius*. I, however, suspect that the author of the Constitutions wrote in this way: *...* This is: *From the evening of the fifth day, or at least of the Sabbath, producing the fast until the cockcrow*, *...* for the vigil of Pascha, notably serving the Constitutions, are those of Lactantius, lib. VII, cap. 19, which Isidore mimics in *Originum* VI, 17: *This is the night which for us, on account of the advent of our King and God, is celebrated as a vigil; the twofold reason for which night is that in it He both received life when He had suffered, and later the kingdom of the world was received.* Jerome on Matthew XXV, 6: *It is a tradition of the Jews that Christ will come at midnight, in the likeness of the Egyptian time, when the Pascha was celebrated, and the destroyer came, and the Lord passed over the dwellings, and the doorposts of our foreheads were consecrated with the blood of the lamb.* Hence, I also believe the apostolic tradition has remained, that on the day of the vigils of Pascha, it is not permitted to dismiss the people before the middle of the night, awaiting the advent of Christ: and after that time has passed, with presumption of security, that all should celebrate the feast day. In Palladius's *Vita Chrysostomi*: *For the people keep watch in our parts until the first cockcrow.* The Epistle of Lupus and Euphronius to Tarasius, tom. 1 of *Conciliorum Galliae*, p. [skip]: *The Paschal vigil is rarely carried from the evening into the morning.* Then, in the vigil of Pascha, the readings of various books are to be recited, which all have something concerning the prefiguration or prophecy of the passion. Paschasinus the bishop, in his epistle to Pope Leo: *On the most sacred Paschal night, at the hour of baptizing, etc., the sacred readings having been discussed during the sacred night, when the presbyter according to custom sought the hour of baptizing, with the water not arriving until light, those who were to be baptized departed.* So, to tell it briefly, on that night which dawned into the Lord's day, on the tenth day before the Kalends of May, the sacred fountain was filled at the fitting hour. Finally, Epiphanius in his *Exposition of the Faith*, num. 22, *The six days of Pascha pass in vigils. But in certain places, they only keep watch on the night which follows the fifth day, and which dawns into the Preparation, and the Lord's day alone.* In the Lord's day, the night of the mid-point of the unleavened bread.

^A Be occupied with vigils, and orations, and prayers to God in your nightly watch. Read the law, the prophets, and the psalms until the cock crows, and baptize your catechumens; and when the Gospel has been read in fear and trembling, and you have spoken to the people on things pertaining to salvation, put an end to your mourning, and pray to God that Israel may turn, and may receive a place of repentance and forgiveness for their impiety. For the alien judge, when he had washed his hands, said: "I am innocent of the blood of this just man; you will see to it." But Israel cried out: "His blood be upon us, and upon our children." And when Pilate said: "Shall I crucify your king?" they cried out: "We have no king but Caesar. Crucify, crucify him." For everyone who makes himself king contradicts Caesar. And if you release this man, you are not a friend of Caesar. ^B And the governor Pilate and King Herod commanded him to be crucified; and the Scripture was fulfilled which says: "Why did the nations rage, and the peoples imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. And they cast away the beloved, as a dead man, who has been held in abomination." And when he had been crucified on the Preparation, and had risen at the break of the Lord's day, the Scripture was fulfilled which says: "Arise, O God, judge the earth: for you shall inherit among all the nations." And again: "I will arise, says the Lord, I will place myself in salvation; I will speak boldly in him." And: "But you, O Lord, have mercy upon me, and raise me up, and I will repay them." ^C For this reason, then, you also, when the Lord has risen, offer your sacrifice, concerning which he commanded you through us, saying: "Do this in remembrance of me." And afterward, break your fast, exulting and keeping a feast, because the earnest of your resurrection, Jesus Christ, has been raised from the dead; and let this be to you a perpetual statute until the consummation of the age, until the Lord shall come. For to the Jews the Lord is still dead; but to the Christians he has risen: to the former because of their unbelief, but to the latter because of this most certain persuasion, that to hope in him is immortal and eternal life; and after eight days ^D

^A let there be for you again a venerable feast, the eighth day, on which he convinced me, Thomas, who was disbelieving regarding his resurrection, by showing me the prints of the nails and the wound of the spear in his side. And again, having counted forty days from the first Sunday, from Sunday to Thursday, celebrate the feast of the Lord’s Ascension, on which, having fulfilled every dispensation and ordinance, he ascended to God and the Father who sent him, and sat at the right hand of the Power, and is waiting until his enemies be put under his feet; who shall also come at the consummation of the age with power and great glory, to judge the living and the dead, and to render to each according to his works. And then they shall see the beloved Son of God, whom they pierced; ^B and recognizing him, they shall lament for themselves, tribe by tribe, and their women separately.

CHAPTER XX. The prediction of prophecy concerning Christ Jesus.

For even now, on the tenth day of the month Gorpiaeus, the Jews gathering together read the Lamentations of Jeremiah, in which it is said: "The Spirit before our face, Christ the Lord, was taken in their corruptions"; and Baruch, in which it is written: "This is our God; none other shall be accounted to him; he found out every way of knowledge, and showed it to Jacob his servant, and to Israel beloved by him. After this he was seen on earth, and conversed with men." And when they read, they beat their breasts and lament, as they themselves suppose, for the desolation brought about by Nebuchadnezzar; ^C but in very truth, they involuntarily perform the preludes of the mourning that is to overtake them. And after ten days from the Ascension, which is the fiftieth day from the first Sunday, let there be a great feast for you, Pentecost; for on that day the Lord Jesus at the third hour sent to us the gift of the Holy Spirit; and we were filled with his energy, and we spoke in new tongues, as that Spirit prompted us; and we preached to the Jews and to the Gentiles, that he is the Christ ^D of God.

the one appointed by Him as Judge ^A of the living and the dead. Moses, bearing witness to Him, said: "The Lord received fire from the Lord, and it rained." Jacob saw Him as a man and said: "I have seen God face to face, and my soul was saved." Abraham, who received Him as a guest, confessed Him to be Judge and his own Lord. Moses beheld Him in the bush, and regarding Him in Deuteronomy he said: "The Lord God will raise up for you a Prophet from among your brethren, like me; you shall listen to him in all things that he shall say to you. And every soul that does not listen to that Prophet shall be utterly destroyed from its people." Joshua son of Nun saw Him as commander of the host of the Lord, armed and as an ally at Jericho, to whom he fell down and worshipped ^B as a servant to his Master. Samuel, knowing Him to be the Christ of God, called both priests and kings "christs." David, knowing Him, sang the psalm concerning Him, saying: "A song concerning the Beloved," and bringing it to his person, he said: "Gird your sword upon your thigh, O Mighty One, with your beauty and your splendor, and draw your bow, and proceed prosperously, and reign, for the sake of truth and meekness and righteousness; and your right hand shall lead you wonderfully. Your arrows are sharpened, O Mighty One; peoples shall fall under you in the heart of the king’s enemies. Therefore God, your God, has anointed you with the oil of gladness above your fellows." Concerning Him Solomon also spoke as from His person: "The Lord created me the beginning of his ways for his works; before the age he established me, in the beginning, before he made the earth, before the fountains of waters came ^C forth, before the mountains were settled, and before all the hills he begets me," and again: "Wisdom has built herself a house." Concerning Him, Isaiah also said: "A rod shall come forth from the root of Jesse, and a flower shall rise from the root. And the root of Jesse shall be, and he who rises to rule over the Gentiles; in him shall the Gentiles hope." And Zechariah: "Behold your king comes to you, righteous and saving, he is meek, and riding upon an ass, and a foal the son of a beast of burden." Daniel says He is the Son of Man ^D

^A coming to the Father, and receiving from Him all judgment and all honor, and as a stone hewn from a mountain without hands, having become a great mountain, and filling all the earth, crushing the sovereignty of various nations, and condemning the polytheism [of many gods], and proclaiming the one true God, and choosing the monarchy of the Romans. Concerning this, Jeremiah also prophesied, saying: "The Spirit before our face, Christ the Lord, was captured in their corruptions," of whom we have said: "In his shadow we shall live among the nations." Now indeed Ezekiel, and similarly the other prophets, everywhere assert that this is Christ, the Lord, the King, the Judge, the Lawgiver, the Angel of the Father, the only-begotten God. Him, therefore, we also preach to you, and bring the good news, the Word God, serving Him in the creation of all things ^B. Believing in Him you shall live, but those who do not believe shall even be punished. "For he who is incredulous to the Son shall not see life, but the wrath of God remains upon him." Therefore, after you have celebrated Pentecost, celebrate one week [(59)]. ^C

VARIORUM NOTES

(57) Θεοῶν. In another codex, more elegantly: ἀθέων, lest it offer a repetition offensive to the ears. But this is in truth polyarchia. For at first glance it might seem to conflict, to object a multitude of gods to those who do not admit even one God; but nothing is more true: for a god who has associates is not a god, whose highest attribute this is, not only to have no superior, but not even to have any equal. CL.

(58) Ὑπηρετούμενον. It was noted here in the old codex of Turrianus: Οὐ δέχομαι ὑπηρετῆσαι τῷ Θεῷ καὶ Πατρὶ τὸν Υἱόν, ἀλλὰ σὺν αὐτῷ πάντα ποιῆσαι. "I do not admit that the Son ministered to God and the Father, but that He created all things together with Him." And to a similar statement, Book VIII, cap. 12: Μετὰ τὴν σάρκωσιν. "After the incarnation," one might say the ministry through it (or that he ministered), not before the incarnation. Very piously, and consistently with the doctrine of the holy Fathers. For heretics used to abuse such words against the equality of the Son with the Father. Moreover, there is no lack of examples of similar locutions, not only in the teachers who preceded Arius (I speak of Justin Martyr, Theophilus of Antioch, Irenaeus, Clement of Alexandria, Tertullian, and Origen); but also in those who wrote after the Arian heresy had arisen. For example, in Hilary, book *De Trinitate*, in Marius Victorinus, hymn 5, and in Epiphanius, about whom read above at the passage of Hermas. Philo Judaeus, *De nominum mutatione*, p. […]. See, if you like, the letter of the six bishops to Paul of Samosata. CORR. In the margin of both Vindobonensis codices: "Ὅτι τὸ λέγειν Ὑπηρετεῖ ὁ Υἱὸς τῷ Πατρὶ καὶ Θεῷ, οὐχ ὑπόβασιν τοῦ Υἱοῦ δείκνυσιν, οὐδὲ λειτουργικὴν δύναμιν ὡς κτίσματος, ἀλλὰ ὡς τὴν συνδημιουργίαν. "That saying 'the Son ministers to the Father and God' does not show a subordination of the Son, nor a liturgical power as of a creature, but as of co-creation." But these things are not of the author of this book, but of the scribe, or rather of a critic who felt more correctly. It is not the place here to touch upon the question that could be stirred up from this, why the ante-Nicene Fathers sometimes spoke like the Arians, and sometimes seemed to have opposed them. CLER.

(59) Ἑορτάσατε μίαν ἑβδομάδα. The custom of holding the week that follows Pentecost, from these books, indicated among the Ethiopians by Damianus a Goes, was not remembered by men of excellent memory and much reading to have been observed anywhere of the Churches, nor to have been read elsewhere by them. But I, in this part, was luckier than them, and found not a few testimonies, by which it is certain that it was so practiced in many places. I will bring forward some; and I will relegate the rest to the reader. Therefore, in the ancient Penitentials published by the most learned Morinus, p. 88, 89, among the feast days on which penitents are absolved from all fasting, is placed, with the week of Pascha, the week which follows Pentecost, which is called the week of the Holy Spirit: ἑβδομάδα. And p. 90, B, 115, E, it is forbidden to bend the knee, as on solemn days, from Pascha up to the feast of All Saints, that is, according to the Greeks, the Sunday after Pentecost. To these things John Citrius thus writes in his responses to Cabasilas, not indeed in those printed in the *Jus Graeco-Romanum* p. 323, etc., but in those reduced to a summary, and in more numerous ones, in the Royal Library, and the Julian codex, after the *Nomocanon* of the monk Matthew: Καταλύομεν δὲ καὶ πᾶσαν τὴν μετὰ τὴν Πεντηκοστὴν ἑβδομάδα, εἰς τιμὴν τοῦ ἁγίου Πνεύματος, ὡς γε δὴ καὶ τὴν διακινήσιμον, εἰς τιμὴν τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, διὰ τὸ ὁμότιμον εἶναι τὸ Πνεῦμα τὸ ἅγιον, ὥσπερ καὶ τῷ Πατρί, οὕτω δὴ καὶ τῷ Υἱῷ· δι' αὐτῶν γὰρ τῇ τοῦ Πατρὸς εὐδοκίᾳ τὸ τῆς ἡμῶν ἀναπλάσεως ᾠκονομήθη μυστήριον, καὶ ὁ τῆς θεογνωσίας ἡμῖν ἐπέλαμψεν φωτισμός. That is, we do not fast at all for the entire week after Pentecost, in honor of the Holy Spirit: just as, of course, the week after Pascha, in honor of our Savior Jesus Christ: because the Holy Spirit is of equal dignity, as with the Father, so also with the Son: for through the Son and the Holy Spirit by the good pleasure of the Father, the mystery of our reformation was dispensed, and the splendor of the knowledge of God shone upon us. But now go to the *Typicum* fol. 154, to the Council of Mainz can. 36, and the *Capitularia*, book II, cap. 35; to the Council of Seligenstadt, cap. 2, and to those who wrote *De ecclesiasticis officiis*, Amalarius book I, cap. 39, book IV, cap. 29; Berro, cap. 3; Rupert, book X, cap.

APOSTOLIC CONSTITUTIONS, BOOK V.

one ^A week; for it is right and beneficial to rejoice at the gift from God, and to fast after the relaxation. For Moses and Elias fasted for forty days, and Daniel for three weeks of days, he ate no food of desire, and meat and wine did not enter into his mouth; and the blessed Anna, when asking for Samuel, says: “I have not drunk wine or strong drink, and I pour out my soul before the Lord.” And the Ninevites, having fasted for three days and three nights ^B (61), escaped the trial of anger; and Esther, and Mordechai, and Judith.

VARIOUS NOTES

^B ...[the rest of the Latin column 901 continues]... clearly the monks, are compelled to fast inexcusably, and those who do not act so will be alienated from the communion of the orthodox Christians. But the monks, who are compelled by the typical rules received throughout those places to fast additionally, that is to say, from the feast of All Saints and from that of the month of November, and who are forced to follow their own typical books, because this is canonical and salutary, just as the laity who fast in this way shall be deemed worthy of thanks and praise. But as for the causes of all these things, by scriptural divine dogmas and teachings, with God favoring, we have confirmed them, and we have presented them in the epistle which we wrote in the first place to the venerable monk, the lord Theodosius the Sarpeian, who lives ^C enclosed in the valley of Saint Auxentius; read this also. For it was not set down here, being too long. The same epistle was written also to those at the throne of the great Antioch, to the clergy and the rest.

And then those things were spoken. But I, having considered after this, from where and how those two fasts were delivered—that is to say, of the Dormition of the holy Theotokos and of the Nativity of our Christ and God, but also the fast being completed before the feast of the holy Apostles, and the fast before Transfiguration—and whether we are strictly obliged to fast during these, and for how many days; I say that the fast of such four feasts is indispensable; but that ^D the quantity of days of this fast is not equal in number for all, which is [alt-version omitted] the case in the Great Forty Days; but rather seven days before each of these feasts, all the faithful, laity [index: entries preserved]

^A and the people, and the clergy, having fasted, escaped the uprising of the wicked, Holofernes and Haman. And David says: “My knees were weakened from fasting, and my flesh was changed by reason of oil.” And you, therefore, by fasting, entreat from God your petitions. But after the week ^B of the fast, we command you to fast every Wednesday and Friday, and to furnish the abundance of your fasting to the poor. However, every Sabbath, except for the one, and every fast of this kind. But on the first and last day of the week, those approaching the altar for communion of the divine mysteries should loosen their belts and lay aside their garments.

VARIOUS NOTES

(62) *Week.* Abet in the Vindobonensis codex, and deservedly so, it seems. CL.

(63) *Every Sabbath, etc.* This conclusion contains many things that are sufficiently known. First, of all Sabbaths, one excepted, namely the holy one, there is a festival, with a vacating of fasting. Concerning which there are *Diataxes* elsewhere; and ecclesiastical writers are general, including the Latins, some of whom are not hostile to the Greeks. But St. Gregory the Pope, lib. XI, epist. 3, says that the Antichrist will introduce the celebration of the Sabbath. Second, the *synaxis* of the Sabbath, as lib. III, cap. 59. This collection is not numbered among the apostolic [canons] by Epiphanius in his *Compendious and True Doctrine of the Faith of the Catholic and Apostolic Church*: where it is said that it is customary in certain places; since Socrates, lib. V, cap. 22, and Sozomen, lib. VII, cap. 19, except only the Romans and Alexandrians. In the same Sozomen, lib. III, cap. 14, regarding the rule of St. Pachomius: but on the first and last day of the week, approaching the altar for the communion of the sacred mysteries, they should loose their belts and lay aside their skins, that is, on Sabbath and Sunday. For it is inconsiderate in Nicephorus, lib. IX, cap. 14: it is perverse on the first and Sunday day. And the same error of Nicephorus, lib. III, cap. 8, was observed by the man of excellent acumen, Henry Valesius in Sozom. VIII, 8, and will be observed hereafter by anyone, lib. XI, cap. 58, at Sozomen, lib. VI, cap. 31. I add now, reading these over, what I recently found in the confession of faith of Claudius, King of the Ethiopians, in Hottinger’s *Archaeologia Orientalis*, part II, p. 77: “But we celebrate the Sabbath in such a way that we offer gifts at the table, and make a supper upon it, just as our fathers the apostles had commanded us.” In the Third [part], here, it treats of the feast and the celebrated assembly of the Lord’s day. Fourth, against the fast undertaken on that day: understand it as being done with foolish affectation or impiety: such as that of many heretics, the Manichaeans, the Tessareskaidecatitai, the Aetians, the Eustathians, the Priscillianists. Otherwise, it is permitted to fast on Sunday, not indeed alone, but in conjunction with many other days. “Would that,” piously exclaims Jerome, epist. 28, “we could fast at all times, which in the Acts of the Apostles we read that the apostle Paul, and those believing with him, did on the days of Pentecost and on the Lord’s day.” And some holy men fulfilled this wish of the great doctor: as that illustrious monk, whom the sun had not seen eating for forty years. To this Celerinus writes to Lucian in Cyprian: “For whose deeds I, in the joy of Pascha, weeping day and night, in sackcloth and ashes, spent my days lamenting.” Fifth, against fasting in Pentecost, for the days after Pascha. Gennadius, *De script. eccles.*, cap. 61, calls the remission of the Quinquagesima and the Paschal Quinquagesima, and Bede, *Hist. Angl.*, where I, concerning the rite and desuetude of rituals, will indeed omit the vulgar and published [texts]; but I will place before the eyes of the readers what lies hidden in the Royal Library, in three manuscripts, from the synodal interrogations and responses under Patriarch Nicholas, which differ greatly from those of Balsamon, p. 227:

Synodal Interrogations and Responses of the Holy Council, over which presided then the most holy Patriarch Lord Nicholas

Interrogations of the Athonite monks to the most holy Patriarch Lord Nicholas, the divinely-chosen, in the reign of the emperor Lord Alexius Comnenus, regarding the interrogations of some monks living outside the city, and doubting thus:

*Interrogation.* From the *laura* of our monastery, O divinely honored Master, a brother was sent long ago by our unworthiness to your holiness, to inquire in writing about certain questions that are necessary to us. He, having returned, showed us the memorandum which we had made to your holiness, and the resolution that came out [of it], standing on the back, and having it thus: That it is not permitted to break the fast on Wednesday or Friday, for the sake of the memory of some saint or apostle, except only on the Dominical feasts. And that it is necessary to fast the fasts handed down, and even in Pentecost itself, and during the Dodekaemeron (12 days from Nativity to Epiphany); except for the week of Renewal (after Pascha). Regarding these things we doubted, and we thought either that the monk was lying or that we were mistaken. Wherefore we have now written these things to your holiness; that regarding the same matters...

we might learn more accurately. For we find in the Typica synaxaria, as well as those of our holy father Sabas, the guide of the desert, and of the holy Euthymius the Great, and of the holy Theodore the Studite, and of the holy Athanasius who was on the Holy Mountain ^B, and of many other great saints, that one should relax the fast on the feast days of the holy and great apostles; which things do not escape your holiness. Likewise also during the whole of Pentecost and the entire twelve-day [Christmastide]. Regarding these things, the great Athanasius also says the following in one of his writings: that a monk or a priest ought not to neglect the fast of the Lord—that is, the Wednesday and Friday fast—unless he is burdened by illness, except during Pentecost and the Epiphany. ^C

Response. Again, we say and write the same things concerning the fast on Wednesday and Friday. For the divine heralds, the apostles, told the faithful to fast on every Wednesday and Friday without exception, unless some illness hinders it; but not on this or that specific day. On the days of the memorials of the saints, however, they did not permit one to break the fast, but rather to rest from works. ^D

On fast days, around the ninth hour after the customary prayers, we satisfy the needs of the body with bread alone, and water, and vegetables, or dried figs, or dates, except when the body is afflicted by some illness. Since, therefore, we are commanded to fast even on the day before the holy Theophany, after the evening hymnody and the divine mystery celebrated in connection with it, we are accustomed to approach food suitable for the body; at that time, it is not appropriate to consume oil or fish. For if that day—I mean the eve of the holy Theophany—happens to fall on a Sunday, Theophilus of Alexandria enjoins us to partake only of dried figs or dates, so that we may take care not to be seen fasting on a Sunday; [but] carelessly, if the same eve falls on another day, we may partake of richer food. If, however, the day of the holy Theophany should fall on a Wednesday or Friday, it is sufficient for us to break the fast instituted for these days according to the 69th canon of the holy apostles, and use oil and fish. But to eat meat or cheese is entirely a product of gluttony, not a command of apostolic legislation. For the kingdom of God is not food and drink (Rom. xiv, 17), and what follows.

Igitur allocutio et lex episcopi Alexandriæ Theophili, talis habetur:

The Address and Law of Theophilus, Bishop of Alexandria, is as follows:

Both custom and propriety demand that we honor every Sunday and keep it as a feast day, since on this day our Lord Jesus Christ procured for us the resurrection from the dead. Therefore, in the holy Scriptures, it is also called the "first," as it serves as the beginning of life for us, and the "eighth," as it transcends the Sabbatism of the Jews. Since, therefore, the [feast of the] holy...

^A day of the Lord’s festival [comes around], one must not be downcast; for it is necessary to rejoice on these days, and not to mourn.

VARIOUS NOTES

If it happens that the day of fasting which pertains to the holy Theophany falls on that Lord's day, let us use discretion and approach both sides prudently; so that by taking a few palm branches, we may at the same time avoid those heresies which do not honor the day of the resurrection of our Lord Jesus Christ, and [also] render what is due to the day of fasting, awaiting the evening gathering, which here, God willing, will be celebrated. Let us therefore gather here at the ninth hour. ^B

Finally, the Constitutor closes the book with these words: "For it is necessary to rejoice on these days, and not to mourn." To which, on the other hand, the following words of Zonaras in the Trullan canon respond: "On the days of the fasts, one ought to mourn, and not to rejoice."

CHAPTERS OF THE SIXTH BOOK

I. Those who have dared to create schisms have not escaped punishment. II. That it is not lawful to rise up against either the kingdom or the priesthood. III. Concerning the virtue of Moses, and the infidelity of the Jewish nation, and the miracles which God performed through him. IV. That he who creates a schism is not the one who separates himself from the ungodly, but rather the one who departs from the godly. ^C V. For what reason he who is falsely named Israel was rejected; a demonstration from prophetic predictions. VI. That even among the Jews a doctrine of diverse heresies, odious to God, has existed. VII. Whence heresies sprouted, and who became the leader of their impiety. VIII. Who succeeded to the impiety of Simon, and what heresies they introduced. IX. How Simon, having attempted to fly by means of certain illusions, was cast down from on high by the prayers of Peter, and shattered the extremities of his feet and hands. X. How heresies disagree both among themselves and with the truth. ^D XI. An explanation of the apostolic preaching. XII. Against those who assent to the Christian religion, but nevertheless wish to observe Jewish rites. XIII. How one ought to be separated from heretics. XIV. Who they are who proclaimed the catholic doctrine, and what their precepts are. XV. That one ought not to rebaptize, nor to receive a baptism conferred by the ungodly, which is not a baptism, but a defilement. XVI. Concerning falsely inscribed books. XVII. Marital precepts for clerics. XVIII. An exhortation inviting [the faithful] to flee the communion of impious heretics. XIX. Against those who disapprove of the law.

XX. What is the natural law, and what is the superadded law, and for what cause it was introduced. XXI. That we who believe in Christ are under grace, and not under the servitude of the superadded law. XXII. That the law concerning sacrifices was superadded, which Christ, when He arrived, abolished. XXIII. How Christ was the fulfiller of the law; and what things from it He abolished, or changed, or transferred. XXIV. That it pleased the Lord, even through the Romans, that the law of justice should be demonstrated. XXV. That God subjected the Jews to tribute, having reduced them to captivity because of their impiety toward Christ. XXVI. That it is necessary to flee from heretics, as destroyers of souls. XXVII. Concerning Jewish and ethnic observations. XXVIII. Concerning the abominable love of boys, adultery, and fornication. XXIX. How it behooves women to be subject to their own husbands, and husbands to love their own wives. XXX. That it is the custom of Jews and Gentiles to observe natural purifications, and to abominate the remains of the dead; but this is foreign to Christians.

BOOK SIXTH

CONCERNING SCHISMS

CHAPTER I

That those who have dared to make schisms have not escaped punishment.

Before all things, O bishops, beware of troublesome, cruel, and most impious heresies; flee from them as from a fire which burns those who approach it. Flee also from schisms; for it is neither right to turn the mind toward profane heresies, nor lawful to separate oneself from those of like mind for the sake of ambition. For when certain people in the past dared to attempt these things, they did not escape punishment. For Dathan and Abiron, who became opponents to Moses, were swallowed up into the earth; and Core and the two hundred and fifty with him, because they were seditious against Aaron, became fuel for fire. And Mary, because she reproached Moses, was cast out of the camp for seven days; for she had said, "Moses has taken an Ethiopian wife."

^A Azarias, or Ozias, who was king of Judah, when he rushed with too much audacity into the priesthood and wished to offer incense, a duty that did not pertain to him; and being forbidden by Azarias the high priest and eighty priests, he neglected to listen; then he felt leprosy breaking out on his forehead, and he hastened to depart, because the Lord had punished him.

CAPUT II.

That it is not lawful to rise up against either the kingdom or the priesthood.

Let us look, therefore, beloved, at what the glory of the seditious is, and what kind of judgment is theirs. For if he who rises up against kings is worthy of punishment, even if he be a son or a friend, how much more is he who rises up against priests! ^B For by how much the priesthood is better than the kingdom, as it has to struggle concerning the soul, by so much more severe penalties shall he pay who has dared to speak against it, than he who has moved against the kingdom. Although neither shall go unpunished. For neither did Absalom and Abedadan remain unpunished; nor did Core and Dathan, since they indeed rose up and contended against David concerning the kingdom, and these against Moses concerning the primacy. And they were slandering: Absalom indeed [slandered] David his father as an unjust judge, saying to each one: "Your words are good; but there is no one who will hear you, and do you justice. Who shall make me a prince?" But Abedadan: "There is not," he says, "for me a part in David, nor an inheritance in the son of Jesse"; ^C clearly being indignant at being ruled by David, concerning whom God said: "I have found David, the son of Jesse, a man after my heart, who will do all my desires." And Dathan and Abiron and the Coreites, speaking against Moses, said; they indeed: "Is it a small thing that you have brought us out of the land of Egypt, from a land flowing with milk and honey? And what is it that you have put out our eyes, and you rule over us?" And they gathered against him a great assembly, and the Coreites: ^D "Has God spoken only to Moses? Why is it that to Aaron alone He has given the high priesthood? Is not the whole synagogue of the Lord holy? And why is it that Aaron alone performs the priesthood?" And before them, another certain one had said: "Who has made you a prince and a judge over us?"

VARIOUS NOTES.

CHAPTER III. On the virtue of Moses, the infidelity of the Jewish nation, and the miracles that God performed through them.

^A And they rebelled against Moses, the servant of God, who was among all men the meekest and most faithful; and those most ungrateful people dishonored such a man, the lawgiver, the guardian, the high priest and king, the initiate of divine mysteries, who showed forth the energies of the Creator like a creator himself; the meekest, the most humble, the patient, the most philanthropic; he who had delivered them from many dangers and had saved them from various deaths by his own holiness; he who had performed so many signs and wonders from God for the people; ^B he who had brought to pass glorious and marvelous works for their benefit; he who had visited the ten plagues upon the Egyptians, who had divided the Red Sea and set the waters as a wall on either side, and had led the people through the dry sea as though it were a desert, and had submerged Pharaoh and the Egyptians and all who were with them; he who had sweetened a fountain for them by means of a piece of wood, and had brought forth water for them when they were thirsty from a hard rock; he who had caused manna to rain down upon them from heaven and had provided meat for them from the air; ^C he who had provided them with a pillar of fire by night for illumination and guidance, and a pillar of cloud for shade by day against the scorching of the sun; he who had provided them with the law of God, taken from the mouth and hand and writing of God, carved upon stone tablets, the Decalogue of perfect number, with whom God spoke face to face, as a man would speak to his friend; concerning whom He said: "And there did not arise a prophet like Moses." Against this man the Korahites and the Reubenites rose up and cast stones at Moses as he was praying and saying: "Do not Thou have respect unto their sacrifice." But the glory of God appeared, and some He caused to be swallowed up into the earth, and others He consumed with fire; and thus the leaders of the error of schism, who had said, "Let us appoint a leader for ourselves," the earth opened its mouth and swallowed them, and their tents, and their possessions, and they went down alive into Hades; but the Korahites He destroyed by fire.

CHAPTER IV. That he who creates schism is not the one who separates himself from the impious, but the one who departs from the pious.

If, therefore, God immediately brought punishment upon those who made a schism out of love of power, how much more will He bring it upon those who lead impious heresies? Will He not bring a ^D more severe retribution upon those who blaspheme against His providence or His

creation? But you, brothers, instructed by the Scripture, be on your guard against making schisms of opinion or of your unity; for those who have taken the lead in illicit opinion establish themselves as observers of destruction for the peoples ^A. Likewise, you laity, do not draw near to those who teach doctrines contrary to the counsels of God, nor become participants in their impiety; for God says: "Separate yourselves from the midst of these men, lest you perish with them"; and again: "Go out from their midst, be separated, says the Lord, and touch nothing unclean, and I will receive you."

CHAPTER V.

For what reason the one who is falsely named Israel was rejected, a demonstration from prophetic proclamations.

For those who blaspheme God are indeed truly to be shunned. Many of the impious are held by an ignorance of God; but these suffer from a vice of a wicked mind, as enemies of God. For from the malice of the heretics ^B has "gone forth defilement upon all the earth," as the prophet Jeremiah says. For the wicked Synagogue having been rejected by the Lord God, and the house having been cast off by Him, just as he says in a certain place: "I have left my house, I have dismissed my inheritance"; and again Isaiah: "I will abandon my vineyard, and it shall not be pruned, nor shall it be dug; and thorns shall grow up into it as into untilled ground; and I will command the clouds that they rain no rain upon it"; having therefore abandoned the people, like a tabernacle in a vineyard, and like a fruit-keeper in a cucumber field ^C, and like a besieged city; and having withdrawn the Holy Spirit and the prophetic rain from them, He filled His own Church with spiritual grace, like the river of Egypt in the days of the new, and highly exalted her as a house set upon a mountain, or as a mountain that is lofty, as a curdled mountain and a rich mountain; "in which it has pleased God to dwell; for the Lord shall dwell therein forever"; and in Jeremiah He says: "A throne of glory raised up, our sanctuary"; and in Isaiah He says: "And it shall be in the last days ^D that the mountain of the Lord shall be manifest, and the house of God at the top of the mountains, and it shall be exalted above the hills." Since, therefore, He also abandoned the people and left the temple desolate, the veil of the temple having been torn, and the Holy Spirit having been taken away from them: "Behold, for," He says, "your house is left to you desolate"; and He gave to you, who are

from the Gentiles, spiritual grace, as He says through Joel: "And it shall be after these things, says God, and I will pour out of My Spirit upon all flesh; and your sons and your daughters shall prophesy, and your elders shall dream dreams." ^A For every power and operation of the Word, and a visitation of this kind, God took away from the Jewish people and placed in you, who are of the Gentiles. For that reason, the devil also, envying the holy Church of God, betook himself to you, and stirred up against you afflictions, persecutions, seditions, blasphemies, schisms, and heresies. For that former people he had brought into subjection to himself through the murder of Christ; but you, having departed from his vanity, he tempts in various ways, just as he did blessed Job. And indeed, he stood against the great high priest Jesus, the son of Josedec ^B, and often requested to sift us, that our faith might fail; but our Lord and Teacher, having set him to judgment, said to him: "The Lord rebuke thee, O devil, and the Lord rebuke thee, who has chosen Jerusalem: is not this plucked as a brand out of the fire?" And he who said then to those who stood before the high priest, "Take away the filthy garments from him," and added, "Behold, I have taken away thine iniquities from thee," will say even now, just as he also pronounced concerning us when we were gathered of old: "I have prayed that thy faith may not fail."

CHAPTER VI

The Jewish crowd, then, also had heresies of wickedness. For indeed, the Sadducees also sprang from them, who do not confess the resurrection of the dead; and the Pharisees, who attribute the deeds of those who sin to chance and fate; and the Masbotheans, who deny providence, but assert that all things consist of the fortuitous motion, and cut off the immortality of the soul; and the Hemerobaptists, who daily, ^D unless they wash themselves,

do not eat; indeed, they do not make use of beds, dishes, drinking vessels, or seats, unless they have cleansed them with water. And the Ebionites who have appeared in our own day 91, wishing the Son of God to be a mere man, begetting Him from the pleasure of a man and the union of Joseph and Mary. But those who have separated themselves from all these, and keep the ancestral rites 92, are the Essenes. So much, then, for the former people. But now the evil one, being wise to do harm and ignorant of whatever is good, having cast out some of us, has wrought heresies and schisms among them. The names of the seven heresies are these: first, Scribes; second, Pharisees; third, Sadducees; fourth, Hemerobaptists; fifth, Asiani; sixth, Nazarenes; seventh, Herodians.

CHAPTER VII.

^A Samaria, having invaded him through the skill of magic, the devil made him a minister of his own wicked resolve. But when Philip, our fellow-apostle, by the gift of the Lord and the energy of His Spirit, was performing miracles of healing in Samaria, so that the Samaritans were astonished and led to believe in the God of all and in the Lord Jesus, and to be baptized in His name; and when Simon himself, having watched signs and wonders being performed without any magical sorcery, fell into amazement, and believed, and was baptized, and persevered in fasting and prayer; we, having heard of the grace of God that had come to the Samaritans through Philip, arrived among them, and by speaking much to them in the word of instruction, and by laying hands upon all the baptized, we bestowed the communion of the Spirit through our prayers. ^B But Simon, seeing that the Spirit is given to those who believe through the laying on of our hands, brought money and offered it to us, saying: "Give me also this power, that whoever I lay my hand upon may receive the Holy Spirit," wishing, like Adam who by the tasting of the tree was deprived of the immortality that had been promised (98),

VARIOUS NOTES

^A luring us also with the taking of money, so that he might strip away the gift of God, in order that we, having made an exchange, might surrender to him for money the priceless gift of the Spirit. But as we were all troubled at this, I, Peter, looking steadfastly into the wicked serpent within him, said to Simon: "May your silver be yours for destruction, because you thought the gift of God could be acquired through money. You have no part in this matter, nor lot in this faith; for your heart is not right before God. Repent therefore of this your wickedness, and pray to the Lord, if perhaps the thought of your heart may be forgiven you; for I see that you are in the gall of bitterness and the bond of iniquity." Simon, then being seized with fear, says: "I beseech you, pray for me to the Lord, so that none of those things which you have said may come upon me." ^B

CHAPTER VIII. Who were the successors to Simon's impiety, and what heresies they introduced.

When we had departed to preach the word of life to the nations, then the devil worked upon the people to send after us pseudo-apostles for the profanation of the word. And a certain Cleobius was brought forward, and attached to Simon; these were disciples of a certain Dositheus, whom they had overcome and thrust from his position of primacy. Then also others began ^C of others...

VARIOUS NOTES.

...datione aliquandiu hæsi, nescius quo me pacto expedirem: donec non infeliciter, ni fallor, subierunt mentem famosi impostores Varjesus, Barjesus, et Varchosivas, Barchosibas, Barchozibas, aliter Bar-chochebas. COT.

^D (2) Dositheo. Who is called Dosithes by Eulogius, in Photius; whence Dositheans in the same place, and in the book of Damascenus On Heresies in the royal library parchment. Regarding Dositheus and the Dositheans, those things which appear to clash in species among various writers—pseudo-Clement, Tertullian, Origen, Eusebius, Pacian, Epiphanius, Chrysostom in the Catena on Matthew, pseudo-Chrysostom on the same Evangelist, Jerome, Theodoret, Vigilius Thapsensis, Sophronius, Damascenus, Photius, Theophanes Cerameus, Theophylact, Nicetas Choniates, Nicephorus, and the author of the Samaritan Chronicle cited by Ecchellensis for Hebedjesu—may be reconciled with little difficulty, if two Dosithei are admitted, both heresy-archs, assailants of the prophetic books, and corrupters of holy Scripture. The first, before Christ, a Samaritan from a Jew, and the origin of the Sadducees, who acknowledged the resurrection of the flesh, and taught the severity of morals, abstinence from living creatures, fasting, virginity, and continence. The second, after the birth of Christ, a pseudo-Christ, a Samaritan, first the master of Simon Magus, afterwards his disciple, who denied the resurrection of bodies, the immortality of the soul, and the substance of angels and demons, but asserted that the world is incorruptible. These things being thus established, we shall convict Philastrius of error, because he assigns to the ancient Dositheus those things which ought to have been attributed to the more recent one. Further, Dositheus and the Dositheans are placed less accurately by Theodoret and Sophronius after Simon and the Simonians. ID.

^A ..., Cerinthus [(4)], and Marcus [(5)], and Menander, and [(5)] Basilides, and [(6)] Saturninus [(7)]. Some of these celebrate many gods [(8)], and others three.

VARIOUS NOTES

[(3)] Cerinthus. St. Epiphanius does not know if Merinthus is the same person as Cerinthus, or another heretic of the same conviction after him. One might suspect that Cerinthus received the name Merinthus (Mnplvbou), that is, "noose," out of mockery and reproach. But this may be arbitrary: there is certainly no doubt that the name of Cerinthus dropped out of the schools of Maximus in letter 8 to Dionysius, which the paraphrase of George Pachymeres retains, as well as the manuscript codices. COR.

[(4)] Marcus. We learn the matters pertaining to Marcus from the work of the martyr Irenæus ^B Against Heresies; one thing is the deception of many women at the Rhone by his disciples. Jerome, in Epistle 29 and at the end of Commentaries on Isaiah 17, increases and amplifies this in a wonderful way with words; and, trusting too much to his memory, he not only invents other things along with Irenæus, but also the journey of Marcus the Egyptian into the Gauls and Spains. Now, that Marcus the Memphite was the first to bring the heresy of the Gnostics to the Spaniards, whose auditors Agape and Helpidius instituted Priscillian, is reported by Sulpicius Severus: there is great carelessness concerning the times if he intends our magician; but the fame is uncertain and false if he intends another, since it is far more likely, or rather it is almost certain, that this heresy was sown in Spain by the disciples of Marcus or other Gnostics, and perhaps kept there secretly, and repullulated through the perverse devotion of Agape, Helpidius, Priscillian, and others. So much so that by the occasion of an old Marcus who was not sufficiently known, this more recent, supposititious Marcus arose: I do not know if he was also believed by Idacius in Isidore, chapter 11 of the book *De Viris illustribus*, as being a Memphite, most skilled in magic, a disciple of Manes, and the teacher of Priscillian; for some codices of Isidore read thus, while certain other codices of the same treatise make Marcus the teacher of Manes and Priscillian, as could be said of the ancient one. Our opinion is confirmed by the authority of Jerome, in the cited places; and likewise in the *Catalog of Ecclesiastical Writers*, where Priscillian is said to be accused of the Gnostic heresy, that is, of Basilides and Marcus (so the old editions with the Royal books), of which Irenæus wrote. Moreover, the heretics are called Marciani by Justin, Marcosii by Epiphanius, Marcitæ by Augustine, Marcunii in the Arabic Nicene canon 30 of Turrianus' edition, and finally Marcosæi by the Damascene and Timothy the Presbyter. ID.

[(5)] Menander. His country was the village of Capparetaia, Caparattaea, Capparatteas, Caparateas (thus it is better to read in Nicephorus, rather than Caparateos), Capparatthens, Caparatthens, and in the mss. of Timothy the Presbyter, Kaparetas. Theodoret goes further afield. He says, Menander, of the village of Samaratein and Chatharat. What if it was written by him, Charrat, and later from q, it became b, and from i, t? They were called followers of Menander, Menandrians. Likewise, Menandrianists are mentioned by Hegesippus in the Eusebian history book IV, cap. 22: *from these the Menandrianists*: the division of which word into two, as if the first syllable were the particle *men*, produced the Adrianist heretics, along with Adrian the heresiarch; as can be seen in Theodoret, *Hæreticarum fabularum*, book 1, cap. 1; book III in the preface, in Sophronius' letter to Sergius, and in Nicephorus, *Ecclesiastical History* IV, 7. ID.

[(6)] Basilides. [d] ... on Ecclesiastical Writers, but more emended, in my judgment, than they have been printed. Agrippa, by the surname Castor, a very learned man, debated most strongly against the twenty-four volumes of the heretic Basilides, which he had composed on the Gospel, revealing all his mysteries, and enumerating the prophets, Barcabbas and Barcop; and for the terror of the listeners, certain other barbarian names; and his greatest god, Abraxas, who, as if containing the year, is computed according to the number of the Greeks. But Basilides, from whom the Gnostics came, hesitated in Alexandria, in the times of Hadrian: at which season also Chochebas (the German mss. Chozehas as in the *Historia Miscella*), the leader of the Jewish faction, killed the Christians with various tortures. I first put Barcop, in place of Marcob, Barchub, or Barchon in Freculphus; so that it might correspond to *Barcop* in Eusebius' *Hist.* IV, 7, and Theodoret's *Hæret. fab.* 1, 4, which can be interpreted from Eusebius' *Præpar. evang.* X, 3; and Jerome, epist. 155, as "son of the calling." Second, I put "lingered," not, as is commonly said, "died"; because I found this in five codices written by hand—four Royal, and one from the library of the monks of St. Germain; and because the same Jerome, translating the *Chronicles* of Eusebius, speaks thus: "Basilides the heresiarch lingers in Alexandria: from whom the Gnostics..." Chochebas, the leader of the Jewish faction, kills in every way those who do not wish to bear aid against the Roman soldier for the Christians. For no egg is more similar to an egg than these two places are to each other. Because, finally, it can be gathered from Clement's *Stromateis*, book VII, p. 764, that Basilides lived until the times of Antoninus Pius. And hence it is clear how it should be read in the *Index of Heresies*, which is attributed to Jerome; namely: "Against this Basilides, Agrippa, by surname Castor, a very learned man, writes, revealing all his mysteries, and enumerating the prophets, Barcabbas and Barcop, and to the terror of the listeners, other barbarian names, composed in religion; also naming the greatest god, Abraxas, as if containing the year, if it is calculated according to the number of the Greeks." Nor is it less clear that it is erroneously in Philastrius, where he is among Nicholas and the Gnostics, that Barrabas or Barrabbas takes the place of Barcaba or Barcabbas, which, as the author of the name Epiphanius signifies in heresy 26, num. 2, means in Syriac "son of shame," in Hebrew "son of homicide." Finally, by withdrawing the fugitive syllable *ie*, it must be written in the Anonymous, which Sirmond published under the title *Prædestinatus*, heresy 3: "Which name, according to the Greek reason of the letters, reaches this sum in calculating." ID.

[(7)] Saturninus. He is all the more obscure who holds the margin, Stratonicus, a fictitious heretic as it seems: unless one might wish to refer this here by divining, the *Stratioticus* of Epiphanius, Theodoret, and Sophronius, called "soldiers" by Philastrius, because they were from the military, perhaps related to the Hæmatites in Clement of Alexandria, *Stromata* VII at the end. ID.

[(8)] Some celebrate many gods. That is, the aeons, which he also calls gods. Before Epiphanius, Origen, *Homily on the Book of Kings*: "Some heretics, abandoning the Creator of the world and his Son, imagine for themselves another, I know not whom, a more exalted God, and similarly introduce others, whether they call them aeons or gods." See Tertullian, *Against Marcion* 5, and *Against Praxeas*. See also Ambrose, book *On the Mystery of the Incarnation of the Lord*, cap. 4, and epist. 17. "That there are so many gods, Basilides ordered to believe, As many as... the year has days," An uncertain poet, book I *Against Marcion*. But you will emend Augustine from Tertullian and Philastrius:

^A existing 9 without principle, and always existing with themselves; but others 10 imagine countless and unknown entities; and some reject 11 marriage, imagining it not to be the work of God; others abominating certain types of food; and others 12 shamelessly committing fornication, such as those nowadays falsely called Nicolaitans 13. Simon 14, however, when he first met me, Peter, in Caesarea Stratonis—where Cornelius the faithful believer, although a Gentile, believed in the Lord Jesus by my hand—attempted ^B to pervert the word of God, while there were present with me the holy children: Zacchaeus, formerly a tax collector, and Barnabas, and Nicetas and Aquila, brothers of Clement, the bishop and citizen of the Romans, who was also instructed by Paul 15, our fellow-apostle, and...

VARIOUS NOTES

(9) ^A *Contrary ones.* Marcion, the Marcionites, the Lucianists, the Ptolemaeans, the Syneros, the Setians, or perhaps the Sethians, the Theodotians, the Manichaeans, and the Euchites are said to have been in that heresy by the author of the *Dialogues* [attributed] to Origen; Eusebius, *Heresies* 5, 13; Athanasius in *On the Decrees of the Nicene Synod*, p. 275, and in his 4th *Oration against the Arians*, p. 467; Cyril of Jerusalem, *Catechesis* 16; Epiphanius, Augustine, and the Anonymous [author] *On Heresies*; Gennadius, ch. 52 *On Dogmas*, and Alcuin in part 1 of his *Confession of Faith*, n. 35; Psellus at the beginning of his *Dialogue on the Operation of Demons*, and the author of the Arabic Preface to the Nicene Council. But the anonymous [work] by Sirmondus blunders in heresy 21. For it has *Syrinum* instead of Augustine’s *Symerum*, which is found in Eusebius, Theodoret, Nicephorus, and Sophronius in printed books (*Syneros* is in the Royal codex), and likewise *Synerus* in Rufinus. ID.

(10) ^C *Countless.* Secundus, though teaching that the Aeons were created in a similar way, nevertheless claims they are infinite. The words of Philastrius. ID.

(11) *Reject marriage.* Saturninus understands this, and chapters 10, 26. For, as Irenaeus testifies, and after him Epiphanius, Saturninus said that to join in marriage and beget children was from Satan. And he was the first [to do so]; [this is] from Theodoret; because, as I suspect, the Simonians, the Menandrians, and the Nicolaitans attacked marriage, not from a desire for feigned chastity, as the Saturnilians did, but for the sake of lust, by introducing, that is to say, promiscuous intercourse and a community of women, which is more opposed to marriage than anything else. Wherefore, in the commentaries on the Apocalypse among the works of St. Ambrose, where they speak of the Nicolaitans, the rejection of marriage and this obvious coupling are rightly conjoined. Although, to say what I judge to be most likely, having been taught by Tertullian in *On the Prescription of Heretics*, ch. 33, the heresy of those who forbid marriage either existed under the apostles, or drew its seed from doctrines that were already in existence at that time. ID.

(12) *And [others] shamelessly... committing fornication.* CL.

(13) *Falsely called Nicolaitans.* Nicolaus the deacon had his accusers, but also defenders: both sides are mentioned by Stephanus Gobarus in the *Bibliotheca* of Photius: the former [accusers], Hippolytus and Epiphanius; the latter [defenders], Ignatius Theophorus (interpolated, that is, from these Constitutions), Clement the Stromateus, Eusebius Pamphili, and Theodoret. To those accusing him, others can be added: Irenaeus, Tertullian, Hilary, Pacianus, Gregory Nyssenus, Philaster, Jerome, Gelasius, Gildas, Anastasius, the pseudo-Dorotheus, Agobardus, and his epitomizer Rabanus, the author of the *Catalog of Heresies* published by Sirmondus, Humbert of Silva Candida, and many others. The number of his patrons, however, grows with Victorinus of Pettau, Haymo of Halberstadt, Nicephorus, and certain others mentioned by Cassian, *Coll.* 18, ch. 16. But Augustine, Isidore, and the Fathers of the Second Council of Tours, can. 19, seem to treat Nicolaus more mildly, and furthermore Sophronius, while he omits Nicolaus among the heretics, having placed the Nicolaitans among the heresies. Therefore, according to the more benign opinion, the Nicolaitans, having falsely assumed the name of Nicolaus, were *pseudonymoi*, "fake men," so to speak with Victorinus in the *Apocalypse*, who under the name of the deacon Nicolaus made a heresy for themselves, or, as with Theodoret, *Haeret. fabul.* lib. 3, cap. 1, calling themselves by the name of this man (Nicolaus). Furthermore, while reading the authors cited in this note, I observed three things, perhaps not unworthy of being known. The first is a slight error in Gregory Nyssenus, *Oration 11 against Eunomius* (ed. Paris, 1638, vol. II, p. 704): *Manichaean*, (write, from the summaries prefixed to the work, from Athanasius and others), *Aetius*, *Arius*. The second is a variant reading in the letters of Jerome, 48, where it is taught that the heresy of the Nicolaitans, or Ophites, arose from Nicolaus: for so some codices have it, more correctly than others, *Neophytorum* or *Neophytarum*; whereas Epiphanius, the author of the *Indiculus*, and Augustine trace the Ophites from the Nicolaitans. The third is the error of Cardinal Humbert, who against the Greek Nicetas brings forward, as a testimony from the Greek Father Epiphanius, the testimony of a Latin and futile man, the Anonymous Sirmondianus, in heresy 25, clearly deceived by the title of a mendacious book. Cor.

(14) *Simon, etc.* Indiligens is Cedrenus. ID.

(15) *Instructed also by Paul.* He was referring to this passage in Blastares, when he wrote in the preface of the *Nomocanon* about Clement: "Peter was..."

a helper to our apostle and to the Gospel; and having debated with him three times regarding the doctrine of the prophet and the monarchy, or the unity of God, and having defeated him by the power of the Lord, and having reduced him to silence, I forced him to flee into Italy.

CHAPTER IX.

How Simon, having intended to fly by means of certain sorceries, was cast down from on high by the prayers of Peter and broke the extremities of his feet and hands.

But when he arrived in Rome, he harassed the Church greatly, overturning many, and gaining them for himself, and striking the gentiles with magical skill, so that once, when he went out into their theater at midday and commanded the crowds to seize me also in the theater, he promised to fly through the air. And while all were in suspense over this, I prayed by myself. And indeed, having been lifted up into the air by demons, he was flying aloft, saying that he was ascending into the heavens and would from there provide them with good things. And when the whole crowd was applauding him as a god, I stretched my hands toward heaven with my mind intent upon it, and I supplicated God through Jesus the Lord to strike down the destroyer and to cut off the power of the demons, that...

he—not by killing him, but by breaking him—might not use his power for the deception and destruction of men. Having thus spoken, I fixed my gaze and said to Simon: "If I am a man of God, and a true apostle of Jesus Christ, and a teacher of piety, and not of error ^B as you are, Simon, I command the wicked powers of him who has revolted from piety, upon which Simon Magus is riding, to cease their hold, so that he may be brought down from on high to the mockery of those who have been deceived by him." Upon my saying these words, Simon, stripped of his powers, fell with a great crash, and being dashed down violently, he broke his hip and the arches of his feet. Then the crowd exclaimed: "There is one God, whom Peter rightly proclaims as truly the only one." And many departed from him; some, however, being worthy of his destruction, remained in his wicked teaching. And in this way the first and most impious heresy of the Simonians was established ^C in Rome, and through the remaining pseudo-apostles the devil continued to work.

VARIOUS NOTES

(27) ^A *Rhexanta*, or *rhexanta*. It is the same. Therefore, in this very narrative, pseudo-Chrysostom, *Sermon on the Pseudo-Prophets*, vol. VI; Basil of Seleucia, Book I, *On the Life of St. Thecla*, edit. Paris, p. 268; Nicephorus Callisti’s son, Book II, cap. 36; and the Anonymous who wrote about the Franks and other Latins, vol. *Auctarii Combelisiani*, p. ... Cedrenus, indeed, Theodoritus, *Heretical Fables* I, 1, *katerraxen*.

(28) ^B *All' ou planes*. Note the variant reading of George Cedrenus at the cited location, as well as Michael Glycas, *Annals*, part III, p. 235, D, *planos*.

(29) ^C *Syntribetai to ischion kai ton podon tous tarsous*. In the lemma of this chapter, here in the version of Bovius, *fregit pedes et manus* (he broke his feet and hands). Clement narrates it, Hegesippus, Justin, Irenaeus—as for Justin and Irenaeus, falsely; as for pseudo-Clement, in the location: but pseudo-Hegesippus, lauded also by Hincmar in *Opusculum* I, cap. 32, and Arnobius, mention only the *crurifragium* (breaking of the legs); Maximus of Turin mentions the broken legs and lost soles of the feet. It is otherwise in Nicetas Choniates, *Thesaurus* lib. IV, cap. 1, namely that Simon, falling on his head, scattered his brain. But according to the Damascene, *Parallela* lib. I, cap. 56, the sentiment of I know not which Eusebius is that Simon Magus’s body was entirely broken. Entirely broken in body, and with weakened legs. Hear the Greek Metaphrast: *Simon, having slipped from the air, is carried toward the earth piteously and in a wretched fall; and having broken his whole wretched body, a second time he breathes out his wretched soul, being stretched out by sharp pains.* And he fell into a place called *Sacra Via*, which is the Holy Way; and having been broken into four parts, he joined four stones which are a testimony to the victory of the apostles even to this day.

(30) ^D *Epage*. *Epege*, *pegnumi*. Indeed, Cedrenus seems to have accepted it as if it were *epago*, *epagnumi*. For he thus transcribes our text: *On the stupendous, and as Isidore of Pelusium, book I, epist. 15, calls it, the most famous death of Simon.* I, mindful of that pre-eminent sentiment, "It is dangerous to believe and not to believe," neither assert nor deny. But I hang in the balance for the most part. Whoever may have a heart for such miracles (and they are not few), has in the present the authority of very many and very serious teachers of both Churches, even beyond those indicated in these notes: Epiphanius, *Heresy* 21, n. 5; Jerome or another on Psalm IX; pseudo-Ambrose on Romans VIII, 38, and the Greeks, June 29. But whoever leans more toward diffidence (a disease with which a great part of the learned are afflicted today) will be retarded from assent, partly by the origin of the narrative, from apocryphal and pseudepigraphical books; partly by the discrepancy of those reporting it; partly by the silence of many, and especially of the Roman pontiffs, who are not accustomed to be silent about their own affairs; and partly on account of the annotation of St. Augustine writing to Casulanus: "There is indeed also this opinion of many, although most Romans maintain it to be false; that the apostle Peter, about to contend with Simon Magus on the Lord’s day, because of the great danger of temptation from him, fasted the day before with the Church of that same city; and with such a prosperous and glorious success following, no Church of the West..." Certainly, the *Liber* suggests clearly enough that that rumor was very obscure and uncertain at Rome.

CHAPTER X.

For all these, there was one and the same purpose of impiety equally: to blaspheme the almighty God, by holding Him to be unknown, and not the Father of Christ, nor the Creator of the world, but ineffable, unutterable, nameless, and self-begotten; not to use the Law and the prophets; to believe there is no providence; not to believe in resurrection; that there is no judgment and retribution; that the soul is not immortal; to rejoice only in voluptuousness; and to incline indifferently to every religion. For some of them say there are many gods; others, three without beginning; others, two unbegotten; others, ^B infinite Æons. And some of them teach continence, and abstinence from meat and wine, declaring that marriage, and the procreation of children, and the partaking of food are abominable things, that by appearing as some kind of solemn men, they may make their wicked opinion to be received as worthy of faith. But some of them legislate to abstain from meats, not as from animals lacking reason, but as from those having a rational soul, and as if they who dare to slaughter them were about to pay the penalty of homicide. Others among them ^C said it is necessary to abstain only from swine’s flesh, but to eat things that are clean according to the Law, and to be circumcised lawfully; but to believe in Jesus as in a holy man, and ^D [alt-version omitted]

a prophet. ^A Others, however, shamelessly taught that men should commit fornication and abuse the flesh, and go through every kind of impious act, as if in this way alone the soul could escape the cosmic rulers; but all these are instruments of the devil, and children of wrath.

CHAPTER XI.

^A, the provider of other orders, one maker of the world; creator of various creatures, through Christ, also the provider; the lawgiver, through the same Christ; the author of resurrection, of judgment, and of retribution, which take place through Him. We proclaim that it pleased this very Son to make man for Himself; and that He lived without sin, that He suffered, and rose again from the dead, and ascended to Him by whom He had been sent. We say also that every creature of God is good, and that nothing is to be abominable; whatever we take for our sustenance justly, is excellent: for all things, according to Scripture, are very good ^B. We believe that lawful marriage and the procreation of children merit honor, and are free from defilement: for it was for the increase of the human race that the diversity of sexes was fashioned in Adam and Eve. We confess our soul to be incorporeal and immortal, not subject to destruction as bodies are, but immortal, as being rational and possessed of free will. All unlawful intercourse, and that which is committed by some against nature, we execrate as lawless and profane. We confess that there will be a resurrection of the just and the unjust, ^C and a distribution of rewards. We confess Christ not to be a mere man, but God the Word and man, the mediator between God and men, the high priest of the Father. Neither, indeed, are we circumcised with the Jews, knowing that He has come, for whom it was reserved, and for whose sake the nations were kept, the expectation of the nations, Jesus Christ, who sprang from Judah, who is a shoot as a son, the flower from Jesse; He upon whose shoulder the beginning is. ^D

CHAPTER XII

But because that heresy seemed at that time stronger for deception, and the whole Church was in danger, we twelve, having gathered at Jerusalem (for in place of the traitor, Matthias was chosen to be an apostle with us, having received the lot of Judas, as it is written: "Let another take his office"), were deliberating together with James, the brother of the Lord, as to what should be done; and it seemed good to him and to the presbyters that a discourse of instruction should be addressed to the people. For indeed, certain men having come down from Judea to Antioch were teaching the brethren dwelling there in these words: "Unless you be circumcised according to the Mosaic rite, and walk in the other customs which he ordained, you cannot be saved." ^B A contention and no small questioning having therefore arisen, the brethren at Antioch, knowing that we had all gathered to inquire about this matter, sent to us men who were faithful and expert in the Scriptures, that they might be instructed regarding this question. When they arrived at Jerusalem, they reported to us the things that were being discussed in the Church of Antioch also, namely, that certain ones were saying that it was necessary to be circumcised and to observe the other purifications of the law. And since some were bringing forward one thing and others another, I, Peter, rising up, said to them: "Men and brethren, you know that from ancient days God chose among you that by my mouth the nations should hear the word of the Gospel and believe; and God, who knows the hearts, bore witness to them. For to Cornelius, who was a centurion of the Roman empire, ^C an angel of the Lord appeared and spoke of me to him, that he should summon me and hear from my mouth the word of life. He indeed summoned me from Joppa to Caesarea Stratonis. When I was about to come to him, I wished to take food; and while they were preparing it, I was praying in the upper room; and I saw heaven opened, and a certain vessel bound by four corners, as if a shining sheet, being let down to the earth, in which were all the four-footed animals and the creeping things of the earth and the birds of the sky. And a voice came to me from heaven saying: 'Rise, Peter, kill, and eat.' But I answered: ^D 'By no means, Lord; because I have never eaten anything common and unclean.' Then the voice was given a second time, saying: 'What God hath cleansed, do not thou call common.' And this was done three times; and the vessel was taken up to heaven.

^A And while I was in doubt what that vision might mean, the Spirit said to me: "Behold, men are seeking thee. Arise, therefore, and go with them, doubting nothing; for I have sent them." And these were they who came from the centurion. And so, reflecting upon this, I understood the word of the Lord which is written, that "Whosoever shall call upon the name of the Lord shall be saved"; and again, "All the ends of the earth shall remember and turn unto the Lord, and all the families of the nations shall worship before him; for the kingdom is the Lord's, and he ruleth over the nations." And since the calling of the nations is spoken of everywhere, having pondered this, I arose and went with them and entered into the man's house. And while I was still announcing the word, the Holy Spirit fell upon him and upon those who were present with him, just as upon us in the beginning; and He made no distinction between us and them, having purified their hearts by faith. And I knew that God is no respecter of persons, but in every nation he that fears Him and works righteousness is acceptable to Him. And those who were of the circumcision, being believers, were amazed at this. Now, therefore, why do you tempt God, to put a heavy yoke upon the necks of the disciples, which neither we nor our fathers have been able to bear? But we believe that we are saved through the grace of the Lord, in the same way as they are; for the Lord has loosed us from our bonds, and has lightened our burden, and has removed the yoke of weight from us by His gentleness. ^B And when I had said these things, the whole multitude kept silence. And James, the brother of the Lord, answered, saying: "Men and brethren, hearken unto me. Simon has explained how God at the first did visit to take out of the nations a people for His name; and with this the words of the prophets agree, as it is written: 'After this I will return, and will rebuild the tabernacle of David which has fallen, and I will rebuild its ruins, and I will set it up, that the residue of men may seek after the Lord, and all the nations upon whom My name has been called,' says the Lord, who does these things. Known unto God from eternity are all His works. Wherefore my judgment is not to trouble those who from among the nations turn to God, but to write to them that they abstain from the pollutions of the nations, from things offered to idols, and from blood, and from things strangled, and from fornication; which also ^C were ordained for those of old who lived according to nature before the law, Enos, Enoch, Noah, Melchizedek, Job, and whosoever else was of this sort. Then it pleased us, the apostles, and the bishop James, and the...

^A elders together with the whole Church, having chosen men from among our own selves, to send them with Barnabas and Paul, the apostle of the Gentiles, the Tarsian, and Judas who is called Barsabbas, and Silas, men having authority among the brothers, having written by their hand these things: « The apostles and the elders and the brothers, to the brothers who are in Antioch and Syria and Cilicia, who are from the Gentiles, greeting. Since we have heard that some from among us have troubled you with words, subverting your souls, to whom we gave no charge; it has seemed good ^B to us, having gathered together with one accord, to choose men and send them unto you, with our beloved Barnabas and Paul, men who have surrendered their souls for the sake of our Lord Jesus Christ, through whom you sent word. We have sent with them Judas and Silas, and they also will report the same things by word of mouth. For it seemed good to the Holy Spirit and to us, to lay upon you no further burden than these necessary things: that you abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication; from which if you keep yourselves, you shall do well. Farewell. » We therefore sent off the letter; but we ourselves remained for many days in Jerusalem, ^C discussing together things that pertained to the common utility and for correction.

CHAPTER XIII

After a sufficiently long time, we visited the brothers, and confirmed them in the word of piety, and exhorted them to flee from those who, in the name of Christ and of Moses, war against Christ and Moses, and cover the wolf in the skin of sheep. ^D For these are false Christs, and false prophets, and false apostles, deceivers and corruptors; parts of foxes, and devastators of the humble vineyards; through whom the love of many shall grow cold; but he who shall have endured unto the end, being unfaltering, this one shall be saved. Regarding whom the Lord, making us wary, denounced these things, saying: « Beware of men who shall come to you in the clothing of sheep, but inwardly they are ravening wolves: by their fruits you shall know them. »

^A Exsurgent enim pseudochristi, et pseudoprophetæ, et seducent multos.

CHAPTER XIV. Who they were that preached the catholic doctrine, and what are their precepts.

For whose sakes we, having now met together in one place—Peter and Andrew, James and John, the sons of Zebedee, Philip and Bartholomew, Thomas and Matthew, James the son of Alphaeus and Lebbaeus who was surnamed Thaddaeus, and Simon the Canaanite, and Matthias who was numbered with us in the place of Judas, ^B as also James the brother of the Lord and bishop of Jerusalem, and Paul, the teacher of the Gentiles, the vessel of election, having all met together and come to one place—have written to you this catholic doctrine for your confirmation, you to whom the universal episcopate has been entrusted: in which we signify to you that Almighty God is one alone, and that there is no other besides Him; that He alone is to be worshipped and adored, through Jesus Christ our Lord, in the most holy Spirit; that you are to use the sacred Scriptures, the Law and the Prophets; to honor parents; to flee from every unrighteous deed; to believe in the resurrection and the judgment; to expect retribution; and to partake of all the creatures of God with thanksgiving, as being works of God, having no evil in themselves; and that you are to contract marriage lawfully; for such a marriage is free from blame, seeing that a wife is also fitted to her husband by the Lord; and the Lord says: « He who made them from the beginning, made them male and female; and He said, For this cause shall a man leave his father and mother, and shall cleave to his wife, and they two shall be one flesh. » Nor indeed, after the marriage, is it lawful to cast out an innocent woman. « For you shall keep watch over your spirit, » He says, « and you shall not forsake the wife of your youth; for she is the partner of your life, and the remnant of your spirit; and I have made, and there is no other. » ^C For the Lord says that, « What God has joined together, let no man put asunder. » For the wife is a partner of life, united into one body from two by God; but he who divides the one back into two is an enemy to the creation of God, and an adversary to His providence. Likewise, he who retains a defiled woman acts contrary to the law of nature; since « he who retains an adulteress is foolish and impious. » ^D

^B For cut her off, he says, from your flesh. For she is not a help, but an adversary, having inclined the mind toward another. And let them not be circumcised in the flesh, but let it suffice for the faithful to have the circumcision of the heart in the spirit. « For be circumcised, he says, to your God, and be circumcised in the foreskin of your heart. »

CHAPTER XV.

That one must neither rebaptize, nor accept the baptism conferred by the impious, which is not a baptism or washing, but a defilement.

may not disgrace the gift, » he is ignorant of God, and is unmindful of his own nature. « Do not delay to turn to the Lord, for you do not know what the day to come will bring. » But baptize your children also, and bring them up in the discipline and admonition of God. « For allow, » He says, « the little children to come to Me, and do not forbid them. »

CHAPTER XVI. On books falsely inscribed.

We have written all these things to you, that you might know what our opinion is, and that you might not accept books that have been confirmed by the wicked with the inscription of our name. ^A For you ought not to pay attention to the names of the apostles, but to the nature of the things and to an upright and inflexible opinion. For we know that Simon and Cleobius ^B composed poisonous books in the name of Christ and His disciples, and circulate them to deceive you who love Christ and us...

His servants.

^A ...he fashioned from it twelve sparrows. Now there were also children playing with him. But a certain Jew, ^B seeing what Jesus did on the Sabbath while shaping the clay, went away immediately and reported to his father Joseph, saying: "Behold, your child is playing by the stream; he took clay and fashioned from it twelve sparrows, and he is profaning the Sabbath." And Joseph came to the place and, seeing him, called out to him, saying: "Why do you do these things on the Sabbath, which it is not lawful to do?" But Jesus, having clapped his hands together, cried out to the sparrows and said to them: "Go, fly away, and remember me while you live." And when the sparrows had flown away, they went off chirping. Seeing this, the Jews were amazed and, going away, told their leaders what they had seen, the sign that Jesus had performed. And the son of Annas the scribe was standing there with Joseph, and having taken a branch of willow, he poured out the waters which Jesus had gathered. Seeing what was being done by him, the child Jesus was angered and said to him: "O foolish one, what harm did the pools do you, that you should pour out the waters? Behold, you too shall wither like a tree, and you shall not bear leaves, nor branches, nor fruit." And immediately he withered completely. And Jesus withdrew and went to his house. But the parents of the one who had withered took him up, carrying him and mourning his youth; and they brought him to Joseph and blamed him, saying: "Do you have such a child who works such things?" Then Jesus, being entreated by all, healed him, leaving one little limb idle for a short time, in order that they might heed. Again, therefore, Jesus was going through the village, and a child running bumped into his shoulder; and Jesus, becoming embittered, said to him: "You shall not go your way." And immediately the child fell and died. Seeing what had happened, some said: "Whence was this child born, that every word of his becomes an accomplished deed?" And the parents of the one who had perished came to Joseph and complained, saying: "Since you have this child, you cannot live with us in our city, or teach the child to bless and not curse, or leave these places with him; for he is killing our children." Therefore, having called the child aside, Joseph admonished him, saying: "Why do you do such things, and they suffer like this, and they hate us and persecute us?" But Jesus said: "I know that these words of yours are not your own; but for your sake I will be silent; yet those who have told you these things will bear the eternal punishment." ^C And immediately his accusers were struck blind; and all who saw were greatly afraid and perplexed, and they were saying about him that every word which is brought forth by him, whether good or evil, becomes a work. And they were amazed. But seeing that Jesus had done this, Joseph arose and took hold of his ear and pulled it. But the child was angered and said to him: "It is enough for you to seek and not find them, and especially you have not acted wisely. Do you not know that I am yours? Do not vex me." A certain teacher named Zacchaeus, who was standing in a certain place, heard Jesus saying these things to his father, and he was greatly amazed that a child ^D was speaking such things. And after a few days he approached Joseph and said to him: "You have a sensible child, and he has understanding. Come, then, entrust him to me, that he may learn letters." And when he sat down to teach Jesus his letters, he began with the first letter, the 'Aleph'. But Jesus said the second letter, 'Beth', [and] 'Gimel'; and he told him all the letters to the end. And opening a book, he taught the teacher the prophets. But he, ashamed, was perplexed, for he did not know whence he [Jesus] knew the letters; and arising he went back home, wondering...

at the incredible thing. Afterwards, while Jesus was traveling, he saw a workshop, and a certain youth who was immersing garments in vats, and shoes of various dark colors, performing the work according to the desire of each one. Jesus therefore having entered to the youth who was doing this, he himself also took from the textiles that were lying there.

[(88)] And among the ancients some wrote books of Moses, Enoch, Adam, Isaiah, David, Elias, and apocrypha of Moses, and Enoch, and Adam, books of the three patriarchs—apocryphal, ruinous.

NOTES VARIOUS

For not one cheat alone permitted himself to fabricate things concerning the childhood of the Savior; but in the same Library in codex 2276 it is read: *Begins the History of Joachim and Anna, and of the birth of the Blessed Mother of God and ever-Virgin Mary, and of the infancy of the Savior. I, James, son of Joseph, etc.*; and with the work finished: *Ends the book of the infancy of the Savior*. But in codex 1697 there exists a book as if by Matthew the evangelist concerning the infancy of the Savior, in narrative partly similar to the preceding ones, partly dissimilar; indeed inept like the others, yet in it worthy of consideration, because it also contains, though not without interpolation, the reply of the child Christ learning his letters to the teacher, reported from false Scripture by Irenæus, book 1, chap. 17. But also in the same apocryphon is related the fable about the sparrows; which we learn was read by Mohammed through Nicetas Choniates, and indeed by the impostor himself, of the Koran Sura 3 and 5. Furthermore, recently here in Paris the most learned Dominican Vansleb offered for public publication with other Ethiopic works a liturgy ascribed to our Lord Jesus Christ.

(88) *In the ancients*. Such a book, a prophecy of Chamas, which Clement of Alexandria reports was expressed by Pherecydes in *centone* 6, p. 642. But, says Tertullian, *De anima*, cap. 2, if philosophers also have encroached upon those things which among us are condemned by the confession of apocrypha, etc. Such also is the one among the Hebrews called the *Apocrypha of Moses*, in Origen vol. V in the Gospel of John; who elsewhere often mentions hidden volumes among the Jews. It is added by St. Epiphanius in the book *On measures and weights*; how truly, I do not examine now; that by the LXX the 72 apocryphal books were translated into the Greek language, or rather 22, for more probably the number of the tenth chapter will be corrected by the number of the fifth chapter, and by the 16th, than vice versa. But let learned men ponder the place lamented in the said chapter 5: *And the books in the way we said were interpreted, by cycle each pair of interpreters being advanced, and from the first pair to the second, and again from the second to the third, and thus they passed on requiring each to be interpreted thirty-six times, as the story is sung, and twenty-two of the apocrypha*. Nothing occurs, except the "each cell containing one." These books of sacred Scripture were translated in the way we have said, in a circle, assigned to each a like number of interpreters, from the first pair to the second, and again from the second to the third: and thus they were and passed through the separate cells, turned thirty-six times, as fame has reported. Together with the twenty-two apocrypha. What if one might speculate *cellei exane*, that is, through each one, if I may speak somewhat barbarously, "cellation"? Besides these apocrypha, heretics composed others, and bestowed upon them the greatest and most ancient names, of Eve, of Seth, and of his seven children, of Abraham, of Moses, and of others, as Epiphanius reports.

(89) *Moses*. They rejoiced in the illustrious name of the four secret or hidden scriptures: Mystical discourses, Testament, Assumption or Ascension and Revelation. You have the *Book of mystical discourses of Moses* in the Acts of the Council of Nicea of the Morellian edition in-8°, p. 140, 111, the Commelinian in-fol. p. 28, lib. VI: *Testament of Moses* in the Athanasian Synopsis, in the Stichometry of Nicephorus of Constantinople, and in the register positioned above at the beginning of the notes to this work of the Constitutions: likewise *Assumption* in Origen *De principiis* III, 2; Athanasius and Nicephorus where I noted; Acts of the Council of Nicea ed. Morell., p. 110, 131, 134, and Commel., p. 28 and 33; and that Evodius seems to understand this in his letter to St. Augustine, among the Augustinian [letters] 258. Finally, George Cedrenus cites the *Apocalypse of Moses* in his *Compendium of Histories*: and from there he wants the verse 15, cap. VI of the Epistle to the Galatians to be taken, [as] George Syncellus [notes in his] *Chronographia* p. 27, to which Pauline testimony in cod. Reg. 607 and 1253 it is noted that it is from the apocryphon of Moses. You will observe principally the words of Cedrenus, edit. Basil., p. 3, l. 11: *As it is carried in the little Genesis, which some also say is the Apocalypse of Moses*, and p. 6, l. 13: *As the little Genesis of Moses says*. For the little Genesis, *Leptogenesis*, *Microgenesis*, is mentioned by Jerome, epist. 127, mans. 18 and 24, who had read that apocryphon of Genesis in Hebrew. It is mentioned by Gelasius in these words: *The book concerning the daughters of Adam, that is Leptogenesis, apocryphal*. Also by George Syncellus, Zonaras, Glycas. But notably by Epiphanius in *Heresy* 39, n. 6, and not without difficulty: *But it is found in the Jubilees, also called Leptogenesis*, etc. For it is obscure why the name *Jubilees* was given to [the little] Genesis; and he who could have taught it, the most learned Petavius, remained silent. I would conjecture, because the word signifies "to lead," and the name [signifies] a river, the flow of waters: which agree with Genesis and origins, as can be seen more fully in R. Moses Nachmanides, where he discusses the jubilee. See Jos. Scaliger, *Animadversiones in Eusebium*, p. 16. ID.

(90) *Enoch*. Something not yet noted, the diligence of learned men has accomplished. For what I have joined to it does not deserve the name of observations. But there are two: 1. A citation of the same place by Clement of Alexandria, and his disciple Origen: *Homologoumenon to Enoch*, says the former, p. 801, col. 2, in the *Hypotyposes*, having said *And I saw all the materials*. The other, however, in *De principiis*, last chapter, from the version of Rufinus: *Enoch saying, I have seen all the materials*. II. A comparison of the words of St. Hilary on Psalm CXXXII, 3: *Hermon is a mountain in Phoenicia, whose interpretation is anathema: for what is called anathema among us, is called Hermon in Hebrew*. But that is reported, concerning which I do not know whose book exists, that the angels who desired the daughters of men, when they descended from heaven, gathered most of all on this high mountain. Of these, I say, a comparison with those books of Enoch: *These were the watchers (egregoroi) two hundred, who descended in the days of Jared to the summit of Mount Hermon; and they called the mountain Hermon, because they swore and anathematized one another upon it*. George Syncellus, p. 12, A. You see I do not know whose [work] that is, being the supposititious *Enoch*. ID.

(91) *Adam*. Of this hidden work I indicate in the index of the Royal exemplar 1789; Epiphanius in *Heresy* 26, n. 8, *Apocalypse of Adam*. Among Gelasius, *Penitence of Adam*. For that it is the same work is gathered from Cedrenus, not long after the beginning; whence you will take a sample of a trifling volume. But also by the *Book of Adam*, or another of similar flour, he is still boasting himself.

^A of Isaiah and David, and of Elias, and of the three patriarchs, [works of] corruption and enemies of the truth. Such things also have those ill-named ones done in our time, slandering creation, marriage, providence, the procreation of children, the law, and the prophets, by inscribing certain barbarous names, which they say are of angels, but to speak the truth, are of demons, who whispered to them. Flee from their teaching, so that you may not share in the punishment of those who wrote these things for the deception and destruction of the faithful and blameless disciples of our Lord Jesus. ^B

CHAPTER XVII.

Rules regarding the marriage of clergy.

Let a bishop, and a presbyter, and a deacon...

^A be appointed having been married to one wife, even if their wives are living, or if they have passed away; and it is not permitted to them, after ordination, if they are unmarried, to proceed to marriage, or if they are married, to be joined to others, but to be content with her whom they had when they came to ordination. We command the ministers, and singers, and readers, and porters, themselves also to be monogamists; but if they should enter the clergy before marriage, we permit them to marry ^B if they have a desire for it, in order that, not having sinned, they may not incur punishment. We do not permit any of those in the clergy to take to wife either a harlot, or a maidservant, or a widow, or one who has been cast out, as the law also says. Let a deaconess be chosen who is a chaste virgin; or if not that, at least a widow, a woman who has been a wife to one husband, faithful and worthy of honor.

CHAPTER XVIII.

NOTES OF VARIOUS AUTHORS

...are [not], but it is permitted to those ordained in marriage to use their spouses. An injury, indeed, regarding what concerns the latter part, since nothing is said in our text regarding marital license. This is, as far as I can conjecture from the matter itself, the sense of Nicetas, very poorly expressed by a barbaric and inept interpreter, in this manner: Who is he that delivered to you to prohibit and cut off the marriages of priests? Who among the teachers of the Church delivered this wickedness to you? If, indeed, he has not married, he will receive the laying on of hands, and thus he rushes to marriage, he who was ordained unmarried, legitimately, this also being easy according to the canons, [and] you prohibit marriages of this kind. But if he who has been ordained a priest had a wife before, and has persevered in chastity and a great life, you violate his marriage, you transgress; [al. and by the precept of the apostolic canons I will show you. For in the sixth book of the Constitutions of Clement, which were written by him, according to chapter XVII, the apostles say these things: We say a bishop and a presbyter and a deacon are to be ordained who have one wife, even if their spouses are living, even if they are deceased; it is not permitted for them after the laying on of hands to be unmarried, nor furthermore to go to marriage, or if they have married, to embrace others, but to be content with those whom they had when they came to ordination. Therefore it ought not to seem surprising that the matter was accepted otherwise by Humbert of Silva-Candida, in his Response to Nicetas: Before everything, he says, let us prove that you lied to the truth itself, in that you said our [clergy] are ordained first, then take wives. Because among us no one is admitted even to the subdiaconate degree, unless he professes perpetual continence even from his own spouse; nor is it ever granted to anyone after the degree to take a wife. But you, wishing to make the Church of God a Synagogue of Satan, and a brothel of Balaam and Jezabel, with Nicolaus you say: We say that a bishop and a presbyter and a deacon are to be ordained who have one wife, even if their spouses are living, even if they are deceased; nor is it permitted for them after the laying on of hands to be unmarried, nor furthermore to go to marriage, or if they have married, to embrace others, but to be content with those whom they had when they came to ordination. O abominable dog, how were you not ashamed to vomit forth such ^D wickedness? Therefore is it not permitted for someone to be without a wife after the laying on of hands? If so, the apostle John himself, and Paul, and Barnabas, and everyone who is continent in the ecclesiastical degree is without doubt in fault. Whence it is necessary that the future bishop, presbyter, deacon, and subdeacon should first secure a wife who ought to suffice for him for carnal embraces. Does one not suffice for the laity? Unless perhaps [you are] a disciple (I read it thus) of the malignant Muhammad, of whose flour you are entirely, you also, because you are a priest, do not have to be without a wife, according to your assertions. Moreover, you are notable: the varied reading of the Reg. cod. 1326, ἀλλ' ἀρκεῖσθαι εἰ ἔχοντες ἦλθον ἐπὶ τὴν χειροτονίαν.]

...is, whether they were married when they were presbyters, or were celibate, it will not be permitted to them to take another spouse. ID.

...subdeacons are kept from entering into marriage, by ancient tradition, in Sozomen, Hist. eccl. lib. I, cap. 23; Canones, Apostolic 26, here 19; Trullan 6; many decrees of the Latin Church; the laws of Justinian and Leo the Wise, Epiphanius in Exposition of the faith cap. 21; authors who have written about the canons or sacred orders, and others. But the contrary custom demonstrated in this place is hinted at by St. Basil in canon 69, although Zonaras, Balsamon, and Blastares explain that canon otherwise, but Harmenopoulos, Aristinus, and Simeon truncate it. It can also be led to Socrates, lib. I, cap. [The Greek text here reads:] “Virgins in a fixed state, or those who have become wives of one husband. If, whether through widowhood, or through virginity.” But those who are beyond these deaconesses, or virgins, or widows of one marriage; you have a third genus in Epiphanius in the Exposition of the faith no. 21, namely those continent in single marriages: “And these also,” he says, “monogamists having practiced continence, or having remained widows from monogamy, or being perpetual virgins.” Of which third type is the mention in the Trullan canon 48, and elsewhere, just as in many places of others. ID.

^A Teach the faith, and afterward baptize. Lead away the impious heretics who are unwilling to repent, and separate them from the faithful, and declare them excommunicated from the Church of God, and charge the faithful to abstain from them in every way, and to have communion with them neither in words nor in prayers; for these are adversaries and plotters against the Church, who corrupt the flock and defile the heritage, those wise in their own eyes and utterly wicked; concerning whom the wise Solomon said that, being impious, they pretend to be pious: “For there is a way,” he says, “which seems to be right to some, but its endings look to the depths of hell.” ^B These are they concerning whom the Lord pronounced bitterly and sharply, saying that they are false christs and false teachers; who have blasphemed against the Spirit of grace, and have spit out the gift from Him after grace, to whom it shall not be forgiven, neither in this age nor in the age to come; who are more godless than Jews, and more impious and atheistic than Gentiles; who blaspheme God who is over all, and trample underfoot His Son, and spit upon the doctrine of the Spirit; who deny the divine words, or pretend with hypocrisy to receive them, to the insult of God and the deception of those approaching them; who insult the holy Scriptures, and are ignorant of what justice is; who ruin the Church of God, like little foxes a vineyard; whom we exhort you to flee, lest you cast snares upon your own souls. “He who walks with the wise will be wise; but he who walks with the foolish shall be known.” ^C For one ought to neither run with a thief, nor set his portion with an adulterer; since the holy David also says: “O Lord, have I not hated those who hate You, and did I not pine away over Your enemies? I have hated them with a perfect hatred; they have become my enemies.” And God reproaches Josaphat because of his friendship and alliance with Achab and Ochozia, saying through Jehu the son of Hanani, the prophet: “Do you show friendship to a sinner,

or do you help those who are hated by the Lord? Therefore, the wrath of the Lord has suddenly come upon you, except that a perfect heart toward the Lord was found in you; for this the Lord spared you; nevertheless, your works were interrupted and your ships were wrecked.” ^B Flee therefore from their fellowship, and be strangers to peace with them; for concerning them the prophet has declared, saying: “There is no joy for the wicked, says the Lord.” For these are the hidden wolves, the mute dogs who cannot bark, who now are indeed few, but as time advances and the consummation of the age draws near, they shall be more numerous and more troublesome; concerning whom the Lord said: “Do you think that the Son of man, when He comes, will find faith on the earth?” And because iniquity shall abound, the love of many shall grow cold. And there shall come false Christs and false prophets, and they shall show signs in the heaven, so that, if possible, even the elect may be deceived; from whose fraud may God deliver us through Jesus Christ, our hope. For we too, as we journeyed through the nations and confirmed the churches, some indeed we restored to health by much admonition and salutary discourse, rescuing them from the fraud by which they were as good as dead; but others, who labored under an immedicable disease, we cast out from the fold, lest they should infect their own lambs with a contagious scabbard, and that they might remain pure, immaculate, sound, and unblemished for the Lord God. And these things we have done in every city throughout the whole world, leaving to you bishops and the other priests this catholic teaching, ^C justifiably and rightly, as a memorial of the strengthening of those who have believed in God: which we have sent by our fellow-minister Clement, our most faithful and like-minded son in the Lord, together with Barnabas and our most beloved son Timothy, and our Mark; with whom we also wish to be known and commended to you Titus, Luke, Jason, Lucius, and Sosipater; by whom we also exhort you in the Lord to abstain from the old custom, from vain ties, from separations, from observances, from the distinction of meats, and from daily baptisms. For “the old things have passed away; behold, all things have become new.”

Chapter XIX. Against those who disapprove of the Law.

^A placed His own name, perfect, lacking nothing, full in those ten words, blameless, turning back souls. Of this, the Hebrews, having forgotten it, are reminded through Malachi the prophet, who says: “Remember the law of Moses, the man of God, who commanded you statutes and ordinances.”

This law is so holy and just that when the Savior once healed one leper, and at another time nine others, He said to the first: “Go, show yourself to the high priest, and offer the gift that Moses commanded for a testimony to them,” and to the nine again: “Go, show yourselves to the priests.” For He did not surely abolish the law, as Simon imagines, but fulfilled it; for He says: “One iota or one serif shall not pass away from the law, until all things come to pass. For I have not come,” He says, “to abolish the law, but to fulfill it.” ^B For indeed, Moses, who was simultaneously legislator, high priest, prophet, and king, and Elijah, the zealot of the prophets, were present at the transfiguration of the Lord on the mountain, witnesses of His incarnation and sufferings, as friends of Christ and members of His household, not as enemies or strangers. From which things it is manifest that both the law is good and holy, and the prophets are as well.

CHAPTER XX.

The law is the Decalogue, those ten commandments which, before the people fashioned the calf, Apis ^C namely of the Egyptians, God sanctioned for them with a resonant voice. This law is just, wherefore it is also called *nomos* (law), because it naturally executes judgments righteously—which those around Simon disparage, supposing that if they are not judged by it, they will escape punishment. This law is good, holy, not forced; for He says: “But if you make Me an altar, of earth you shall make it for Me.” He did not say, “Make it,” but, “If you make it”; He did not impose a necessity, ^D but left it to [their] power, as it is free.

For God does not stand in need of sacrifices, since He is by nature in want of nothing. But knowing, as He had already ^A previously [known] the God-loving Abel, and Noah, and Abraham, and those succeeding them, that they were not asked, but moved by the natural law of their own accord to offer a sacrifice to God from a grateful mind, He permits it even now to the Hebrews—not commanding it, but if they wish, allowing it, and if they offer it from an upright mind, He is well-pleased with their sacrifices. For this reason He says: “If you desire to sacrifice, do not sacrifice to Me as to one in need; for I have been set in need of nothing, for ‘The world is Mine, and the fullness thereof.’”

But when the people of this generation called upon [Him], and ascribed the cause of their journey out of Egypt to this, saying, “These are your gods, O Israel, who brought you up out of the land of Egypt,” and having acted impiously toward the likeness of a calf eating grass, they denied God, who through Moses had visited them in their affliction ^B; who had performed signs by hand and rod, and struck the Egyptians with ten plagues; who had divided the Red Sea into sections of waters; who had led them through the midst of the water as a horse in a plain; who had drowned their enemies and liars; who had sweetened the bitter spring at Marah; who had brought water out of a jagged rock for their fullness; who had shaded them from immoderate heat with a pillar of cloud, and had illumined and guided those who did not know whither to go with a pillar of fire; who had provided manna for them from heaven, and had provided from the sea flesh, namely the quail; who had given them the law on the mountain, whose voice they had been deemed worthy to hear: this One they denied, saying to Aaron, “Make us gods, which shall go before us.” And they made a molten calf, and sacrificed to the idol. Then, ^C God being angered, since He had been treated with ingratitude by them, bound them with indissoluble bonds, with the weight of a burden, and with the hardness of a yoke; and He no longer said, “If you do,” but, “Make an altar, and sacrifice continually; for you have become forgetful and ungrateful. Offer therefore a whole burnt offering continually, that you may remind yourself of Me.” For since you have misused [your] free power, I impose upon you henceforth a neces-

necessity, and I withdraw from you such foods, and I differentiate for you the kinds of pure and impure animals, although every animal is good, as having been made by Me. And such separations I enjoin upon you: purifications, continual baptisms, sprinklings, such lustrations, various times of rest. And if you disobey in any of these, I define a punishment, as is fitting for the stubborn; that, pressured and choked by the collar, you might depart from the polytheistic error; and letting go of the saying, “These are your gods, O Israel,” you might remember the saying, “Hear, O Israel: The Lord your God, the Lord is one,” and might run back to that law which was implanted by Me in the nature of all men: that there exists but one God in heaven and on earth; and that Him one must love with all [one’s] heart, and with all [one’s] strength, and with all [one’s] mind; and that besides Him one must fear no other; neither take the name of other gods into [one’s] mind, nor utter it with the tongue from [one’s] mouth. ^B Because of their hardness of heart He shackled them, so that by sacrificing, and resting, and purifying themselves, and observing such things, they might come to the realization of the God who ordained these things for them.

CHAPTER XXI

That we are under grace, and not under the servitude of the superadded law, we who believe in Christ.

CHAPTER XXII

That the law concerning sacrifices was superadded, which Christ, when He came, did away with.

^A confirmed and fulfilled the law; He took away those things that were superadded, if not all, yet at least the weightier, confirming some things and doing away with others; and He again left the free will of men at liberty, not condemning them to temporal death, but summoning them to an account in the other state. Wherefore He says: "If anyone wishes to come after Me, let him come;" and again: "Do you also wish to go away?"

Even before His coming, He turned away from the sacrifices of the people, who sinned often against Him, and thought He was to be appeased by sacrifices and not rather by repentance. For He speaks thus: "Why do you bring me incense from Sheba, and cinnamon from a land far off? Your burnt offerings are not acceptable, and your sacrifices have not pleased Me;" and following this: "Gather your burnt offerings together with your sacrifices, and eat flesh; for I did not command you, when I led you out of the land of Egypt, concerning burnt offerings and sacrifices."

And through Isaiah He says: "What is to Me the multitude of your sacrifices, says the Lord? I am full of burnt offerings of rams; and the fat of lambs, and the blood of bulls and goats I do not desire, nor if you come to appear before Me. For who has required these from your hands? You shall no longer tread My court. If you bring Me fine flour, it is vain; incense is an abomination to Me. Your new moons, and your Sabbaths, and the great day ^B I cannot endure; your fasting, and idleness, and your feasts My soul hates. You have become a surfeit to Me."

And through another He says: "Take away from Me the sound of your songs, and I will not hear the psalm of your instruments." And Samuel says to Saul, who thought he had offered a sacrifice: "Obedience is better than sacrifice, and to hearken than the fat of rams. For behold, the Lord does not desire sacrifice, as that we should obey Him." And through David He says: "I will not accept calves from your house, nor he-goats from your flocks. If I hunger, I will not tell you; for the world is Mine, and the fullness thereof. Shall I eat the flesh of bulls, or drink the blood of goats? Sacrifice to God a sacrifice of praise, and pay your vows to the Most High."

And in all the Scriptures He similarly rejects their sacrifices, because they sinned against Him. "For the sacrifices of the ungodly are an abomination to the Lord, for they offer them unlawfully;" and again: "Their sacrifices are to them as the bread of mourning; all who eat of them shall be defiled." ^C If, therefore, even before His coming, He sought for a clean heart and a contrite spirit above sacrifice, much more, when He came, did He do away with them—we mean those by blood. He did away with them by first fulfilling them; for He was circumcised, and sprinkled, and offered sacrifice and burnt offerings, and made use of the other legal observances. ^D

and He Himself became the lawgiver and the fulfillment of the Law; not abolishing the natural law, but doing away with those things added by the Deuterosis, even if not all of them. ^A

CHAPTER XXIII.

How Christ became the fulfiller of the Law; and what things He did away with, or changed, or transferred.

For He did not abolish the natural law, but confirmed it. For He who had said in the Law, "The Lord thy God, the Lord is one," the same in the Gospel says, "That they may know Thee the only true God." And He who had said, "Thou shalt love thy neighbor as thyself," in the Gospel renews it, saying, "A new commandment I give unto you, that ye love one another." He who then forbade murder, now forbids even anger felt without cause; he who forbade adultery, now forbids even an unlawful desire; he who forbade theft, now has rather blessed him who provides for the needy from his own labors; he who then commanded hatred of enemies, now commands love for them; he who commanded vengeance, now commands tolerance; not that all vengeance is unjust, ^B but because tolerance is more excellent. And yet, He did not ordain the cutting out of natural affections by these laws, but rather the cutting out of their immoderation. He who commanded to honor parents was Himself subject to them; He who legislated for the rest of the Sabbath for the sake of the meditation of the laws, now commands us to give thanks to God daily, while considering the law of creation and providence. He abolished circumcision, fulfilling it in Himself; for He was the One in whom the expectation of the nations was laid up. He who by law commanded to swear righteously, and forbade perjury, has—not to mention that He advised one not to swear at all—changed baptism, sacrifice, the priesthood, and the worship bound to a certain place—in a different way; indeed, instead of daily washing, He gave only one baptism, ^C which is performed into His death; and instead of one tribe, He commanded the best men from every nation to be set apart for the priesthood, and that it is not their bodies that should be scrutinized for blemishes, but their religion and their lives; and instead of a sacrifice of blood, He commanded a reasonable and bloodless one, the mystical sacrifice which is ^D [offered up for the commemoration of the Lord's death].

the sacrifice of His body and blood; and instead of worship restricted to a certain place, He commanded and deemed it just that we should sing His praises in every place of His dominion, from the rising of the sun even unto its setting. He did not, therefore, take away the law from us, but its bonds. For concerning the law, Moses says: “You shall meditate upon the word which I command you, sitting in your house, and rising up, and walking in the way.” And David says: “In the law of the Lord is His will; and in His law will he meditate day and night.” For He wishes us to be lawful everywhere, and not lawless. “For blessed,” he says, “are the blameless in the way, who walk in the law of the Lord; blessed are those who search out His testimonies, with their whole heart they shall seek Him.” And again: ^B “Blessed are we, Israel, because the things that are pleasing to God are known to us.” And the Lord says: “If you know these things, blessed are you if you do them.”

CHAPTER XXIV.

That it pleased the Lord that the law of justice should be demonstrated even through the Romans.

He desires the law of justice to be manifest not only through us, but He has also been pleased that it should be seen and shine through the Romans. For they, too, having believed in the Lord, have ceased from the worship of many gods and from injustice; and they commend the good, and punish the wicked; and they hold the Jews as tributaries, and do not allow them to use their own laws. ^C

CHAPTER XXV.

How God, on account of the impiety of the Jews toward Christ, having reduced them to captivity, subjected them to tribute.

Since they drew slavery upon themselves of their own accord, ^D

^A saying, "We have no king but Caesar," and, "If we do not kill Christ," He says, "all will believe in Him; and the Romans will come and take away both our place and our nation," they prophesied even against their will; for indeed the nations did believe in Him, and they themselves were deprived by the Romans of their authority and of the legal worship; and they are forbidden both to kill whom they wish and to sacrifice when they wish; wherefore they are also accursed, being unable to do the things that were ordained. For, "Cursed is everyone," He says, "who does not abide in all things that are written in the book of the law, to do them." But it is impossible for them, being in dispersion among the nations, to perform all things of the law. For the divine Moses forbids them ^B even to set up an altar outside Jerusalem, and to read the law outside the borders of Judea. We, therefore, following Christ, shall inherit the blessings; let us walk by the law and the prophets through the Gospel; let us avoid the polytheists, and the Christ-killers and the prophet-slayers, and the detestable and godless heretics; let us obey ^C Christ as King, as one having authority to change various ordinances, and having, as a lawgiver, the wisdom to ordain differently, with the natural laws being preserved everywhere without any change.

CHAPTER XXVI.

That one ought to flee heretics, as destroyers of souls.

Abstain, therefore, bishops and laity, from all heretics who despise the law and the prophets; for they are hostile to God the Almighty, and are disobedient; and they do not confess Christ to be the Son of God; for they deny ^D also His birth according to the flesh, are ashamed of the cross, and consider His passion and death to be dishonorable, and they reject the resurrection.

^A Some of them, however, are impious in another way, imagining the Lord to be a mere man, and thinking Him to be composed of soul and body. Others among them suspect Him to be Jesus, the God over all, imagining Him to be His own Father, and supposing Him to be both Son and Paraclete—a view than which what could be more detestable? Others again among them disparage certain foods and say that marriage, together with the procreation of children, is evil and a device of the devil; and being impious because of their own wickedness, they do not wish to be raised from the dead, and therefore they malign the resurrection, saying, "We are holy ones," who are unwilling to eat and drink, but imagine that they will be raised from the dead as bodiless demons. All of whom will be condemned to the eternal fire for ages to come. Flee, therefore, from them, that you may not suffer destruction together with their impieties. ^B

NOTES OF VARIOUS AUTHORS

[Notes regarding the text, primarily of a philological and historical nature, concerning the errors attributed to Gnostics, Arians, Apollinarians, and Simon Magus, as well as editorial emendations to the Patristic texts of St. Jerome, Gregory of Nyssa, Basil, and others.] ^{C D}

CHAPTER XXVII. Concerning Jewish and Gentile observances.

If there are some who, while observing them, keep Jewish customs—seminal emissions, nocturnal pollutions ^A, or sexual intercourse according to the law—let them tell us whether, in the hours or days when they endure any of these, they refrain from prayers, or from touching the holy book, or from receiving the Eucharist. And if they agree, it is manifest that they are devoid of the Holy Spirit, who always remains with the faithful. For Solomon says concerning the holy ones: that each one may prepare himself, so that when he sleeps, He may protect him, and when he awakes, He may speak with him. For if you think, O woman, that because you are in your period for seven days you are devoid of the Holy Spirit, then truly, if you were to die suddenly, you would depart devoid of the Spirit and without confidence in your hope toward God; or, rather, you surely possess the Spirit as inseparable, since it is not contained in a place. But you have need of prayer ^B and of the visitation of the Holy Spirit, realizing that you have committed no sin in this matter. For neither lawful intercourse, nor childbirth, nor the discharge of menstrual blood, nor pollution in sleep, can defile the nature of man, or separate the Holy Spirit from it; only impiety and wicked action can. For the Holy Spirit ever abides in those who possess Him, as long as they are worthy; and from those from whom He is separated, He renders them desolate and delivered over to the evil spirit. For every man is filled either with the Holy Spirit or with the unclean spirit, and it is not possible to escape both except by suffering some trial; for the Paraclete hates every lie, and the devil hates all truth. But everyone who has been truly baptized ^C has been separated from the devilish spirit and has been established within the Holy Spirit; and the Holy Spirit remains with one who does good, filling him with wisdom and understanding, and the evil spirit cannot approach him, as it watches ^D

[index: entries preserved]

his hostile incursions. ^A You, therefore, O woman, as you say, if in the days of your menstruation you are empty of the Holy Spirit, you must be full of an unclean spirit. For while you do not pray, nor read, you invite him even if he is unwilling; for he loves, if anyone does, the ungrateful, the slothful, the negligent, and the sleepy; since he himself, having suffered from an ungrateful mind and ill-will, was stripped by God of his dignity, and chose instead of being an archangel to be a devil. Therefore, abstain from vain words, O woman; and always be mindful of God, your Creator, and pray to Him; for He is your Lord, and the Lord of all things. And meditate upon His laws, observing nothing—not natural cleansing, nor lawful intercourse, nor childbirth or miscarriage, nor bodily blemish; ^B since such observations are the vain inventions of foolish men, having no sense. Neither the mourning for a man, nor the bone of a dead person, nor a tomb, nor such-like food, nor a nocturnal dream can pollute the soul of a man; but only impiety toward God, and lawlessness, and injustice toward one's neighbor; I mean, for instance, robbery, or violence, or if anything is contrary to His justice, adultery, or fornication. Wherefore, ^C shun and flee from such observations, beloved; for they belong to the Gentiles. For we do not loathe the dead, as they do, since we hope that he will live again; nor do we defame lawful intercourse; for it is their custom to act impiously in such matters. For it is by the will of God that the meeting of a man and a woman takes place, which is with justice. For "He who made them from the beginning, made them male and female; and He blessed them, and said: Increase and multiply, and replenish the earth." If, therefore, the change of forms has come about by the will of God, for the generation of a multitude, then the meeting of male and female is also according to His will; and for, as there is a difference of sexes appointed by the will of God, for the propagation of offspring, therefore the congress of male and female accords with His purpose.

^A

CHAPTER XXVIII. Concerning the unspeakable love of boys, adultery, and fornication.

On the other hand, that execrable union which is contrary to nature, or that wicked act, is hateful to God. For the wickedness of the Sodomites is contrary to nature, and so is that which is committed with beasts. Adultery and fornication are contrary to law; of these sins, the former are impieties, the second is an injury, and the last is a sin. And none of them remains unpunished, according to its own nature. For the first sort bring about the dissolution and end of the world, since they attempt to make what is natural become contrary to nature. The latter sort are injurious, because they corrupt the marriages of others, and divide into two what was made one by God, making the children suspect and the natural and legitimate husband subject to treachery. Fornication ^B is the corruption of one’s own flesh, not occurring for the sake of the procreation of offspring, but indulging entirely in pleasure, which is a sign of incontinence, not a symbol of virtue. Now all these things are forbidden by the laws. For the Scriptures declare as follows: “You shall not lie with a male as with a woman; for such a man is accursed; and you shall stone them with stones; they have committed an abomination. Anyone who lies with a beast, you shall put him to death; he has committed iniquity in the people. And if any man defiles a woman married to a man, you shall put both to death; they have committed iniquity, they are guilty, let them die.” And furthermore: “There shall be no fornicator among the sons of Israel; and there shall be no fornicatress among the daughters of Israel. You shall not bring the reward of a harlot into the house of the Lord your God to the altar, nor the price of a dog. For, He says, the prayers from the wages of a prostitute are not pure.” These things, then, the laws have forbidden; but they have honored marriage, calling it blessed, since God also blessed ^C Him who joined the female to the male. And the wise Solomon says somewhere: “A wife is adapted to a husband by the Lord.” And David says: “Your wife shall be as a fruitful vine in the inner rooms of your house; your children as young olive trees around your table. Behold, thus shall the man who fears the Lord be blessed.” Therefore, marriage is honorable and venerable, and the generation of children is pure; for there is nothing evil in what is good. Neither, then, is the natural cleansing of women abhorrent in the sight of ^D God, who ordained it to happen to women in their monthly cycle, for the sake of their constitution and health, being at rest when they remain in the house. Nor indeed, in the Gospel...

did the Lord, when the woman suffering from a flow of blood touched the hem of His garment for the sake of health, become angry with her, nor did He accuse her at all; on the contrary, He healed her, saying, "Your faith has saved you." ^A And let men not approach their wives when they are experiencing their natural cycle, for the sake of the providence of those who are to be born. For the law said, "To a woman who is in her monthly separation, you shall not draw near." Nor indeed let them have intercourse with them when they are pregnant; for they do not do this for the sake of procreating children, but for the sake of pleasure; and one who is a lover of God ought not to be a lover of pleasure. ^B

CHAPTER XXIX.

How wives ought to be subject to their own husbands, and husbands to cherish their own wives.

Wives, be subject to your own husbands, and hold them in honor, and serve them with fear and love; as the holy Sarah honored Abraham, not even enduring to call him by name, but addressing him as lord, in saying, "My lord, however, is an old man." Likewise, you husbands, cherish your own wives as your own members, as sharers of life, and as helpers toward the procreation of children. "For be cheered," he says, "with the wife of your youth; let your deer of friendship, and the foal of your graces, ^C converse with you; and let her own self be your guide, and be with you at all times; for in her friendship

^A you shall be held in honor.” Love them, therefore, as your own members, as your own bodies. For it is written thus: “The Lord has testified between you and between the wife of your youth; and she is your companion, and another has not made her; and she is the remnant of your spirit; and guard your own spirit, and do not forsake the wife of your youth.” Therefore, husband and wife, coming together in lawful marriage and rising from each other, let them pray without observance; and though they have not washed, they are clean. But whoever corrupts and defiles another’s wife, or is defiled with a harlot, having risen from her, not even if he should wash himself in the whole ocean and all the rivers, will he be able to be clean.

CAPUT XXX. That it is a custom for Jews and Gentiles to observe natural purifications and to abhor the remains of the dead, but that this is foreign to Christians.

Do not, therefore, observe such legal and natural matters, thinking that you are contaminated by them; neither seek after Jewish separations, nor frequent washings, nor purifications upon the touch of a dead body; but congregate without any ^B observance in the cemeteries, making the reading of the holy books, and singing psalms for the deceased martyrs and all the saints from the beginning, and for your brethren who have fallen asleep in the Lord; and offer the acceptable eucharist, the antitype of the royal body of Christ, in your churches and in the cemeteries; and in the fu-^CD

funerals of those who have fallen asleep, accompany them with psalteries, if they are faithful in the Lord. For “Precious in the sight of the Lord is the death of his saints” (Ps. CXVI, 15); and again, “Return, my soul, unto thy rest, for the Lord hath dealt bountifully with thee” (Ps. CXVI, 7); and in another place, “The memory of the just is with praises” (Prov. X, 7); and, “The souls of the just are in the hand of God” (Wis. III, 1). For they who have believed in God are not dead, even if they have fallen asleep. For the Savior says to the Sadducees: “As touching the resurrection of the dead, have ye not read that which is written: I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living; for all live unto him” (Matt. XXII, 31-32; Exod. III, 6). Therefore, the remains of those who live with God are not without honor. ^B For even Elisha the prophet, after he had fallen asleep, raised a dead man killed by the robbers of Syria; for his body touched the bones of Elisha, and he arose and lived (IV Reg. XIII, 21); but this would not have happened had the body of Elisha not been holy. And Joseph the chaste embraced Jacob after he had died and been laid upon the bed (Gen. L, 1). And Moses and Jesus the son of Nave carried with them the remains of Joseph (Exod. XIII, 19; Jos. XXIV, 32), not considering this to be a defilement. Wherefore also you, O bishops and the rest, by touching the deceased without observation, do not think that you are defiled, nor abhor the remains of these people by observing such practices, which are foolish. Rather, adorn them in holiness and temperance, that you may become partakers of immortality and ^C partakers of the kingdom of God, and may receive the promise of God, resting forever through Jesus Christ our Savior. Adhere, therefore, to him ^D

of the Saviour, eternally. May He therefore, who is able ^A to open the ears of your hearts to receive the oracles of God ministered through the Gospel and through the teaching of Jesus Christ the Nazarene, who was crucified under Pontius Pilate and Herod, and who slept and rose again from the dead, and is to come again at the consummation of the age with glory and great power, and who shall raise the dead, and bring the end upon the world, and render to each according to his merits; He who gave Himself to us as a pledge of the resurrection, and who was taken up into the heavens through the power of God His Father before our eyes, with whom we ate and drank for forty days after He rose from the dead; and who sits at the right hand of the throne of the majesty of the omnipotent God above the Cherubim; who heard: "Sit at my right hand, until I make your enemies the footstool of your feet"; whom the most blessed Stephen beheld standing at the right hand of power, and crying out said, "Behold, I see the heavens opened, and the Son of man standing at the right hand of God," as high priest ^B of all rational orders; through whom be adoration, and magnificence, and glory to the omnipotent God, both now and unto the ages. Amen.

CHAPTERS OF THE SEVENTH BOOK

^A I. That there are two ways: one of life, which is natural, and one of death, which is adventitious; and that the former is from God, while the latter is from a turning away according to the snares of the adversary. II. Moral admonitions of the Lord’s constitutions, concordant with the ancient exhortation of the divine laws. Prohibition of anger, of envy, of defilement, of adultery, and of every forbidden deed. III. Prohibition of magical arts, of child-murder, of perjury, of false testimony. IV. Prohibition of evil-speaking, of wrath, and of a deceitful character, of idle talk, of lying, of covetousness, of hypocrisy. V. Prohibition of malignity, of respect of persons, of anger, of hatred toward men, of envy. VI. Concerning augury, incantation, etc.

CONSTITUTIONS OF THE APOSTLES — BOOK VII

^A VII. Prohibition of murmuring, of perversity, of pride, and of ferocity. VIII. Concerning long-suffering, innocence, gentleness, and patience. IX. That those who are teachers according to Christ ought to be esteemed more than parents: for the latter provide for our well-being, but the former for our very being. X. That one ought not to separate himself from the saints, but to reconcile those who are contending, and to judge justly, and not to accept persons. XI. Concerning the double-minded man, or one of little faith. XII. Concerning beneficence. XIII. How masters ought to behave toward their servants, and how servants ought to be subject to their masters. ^B XIV. Concerning hypocrisy, and the observance of the laws, and confessions. XV. Concerning honor toward parents. XVI. Concerning subjection to the king and to magistrates. XVII. Concerning a pure conscience for those who pray. XVIII. That the way that was introduced by the treachery of the adversary is filled with impiety and iniquity. XIX. That the legislator admonishes not to decline from piety either to the right hand or to the left. XX. That one ought not to disparage any of the fruits provided for use, but to partake of them with thanksgiving and in an orderly manner. XXI. That one ought to abstain from eating things sacrificed to idols. XXII. The Lord’s ordinance, how one ought to baptize, and into whose death. XXIII. On which days of the week one ought to fast, and on which one ought not to fast; and for what reason. ^C XXIV. What kind of persons they ought to be who pray the prayer given by the Lord. XXV. The sacramental thanksgiving. XXVI. Thanksgiving upon the divine communion. XXVII. Thanksgiving concerning the mystical ointment. XXVIII. That one ought not to be indifferent regarding the communion. XXIX. Constitution concerning oblations. XXX. How one ought to celebrate the Lord’s day, dedicated to the resurrection of our Savior, by gathering together. XXXI. What kind of persons those ought to be who are ordained. XXXII. A denunciation concerning things to come. XXXIII. A prayer proclaiming the varied providence. ^D XXXIV. A prayer proclaiming the varied creation. XXXV. A prayer with thanksgiving proclaiming God’s solicitude for his creatures. XXXVI. A prayer commemorating the incarnation of Christ, and the varied providence toward the saints.

^A XXXVII. A prayer containing a remembrance of providence, and an enumeration of the various benefits which have been bestowed upon the saints by the providence of God through Christ. XXXVIII. A prayer for help brought to the just. XXXIX. In what manner catechumens ought to be instructed. XL. A constitution on how catechumens ought to be blessed by the priests during initiation, and what things it is fitting they should be taught. XLI. The renunciation of the adversary, and the ascription to Christ the God. XLII. A thanksgiving concerning the anointing with mystical oil. XLIII. A thanksgiving concerning the mystical water. XLIV. A thanksgiving concerning the mystical ointment. XLV. A prayer for those newly initiated. XLVI. Whom the holy apostles sent and ordained. XLVII. A morning prayer. XLVIII. An evening prayer. XLIX. A prayer at the midday meal.

BOOK SEVENTH.

ON THE MANNER OF LIFE, THE THANKSGIVING, AND THE CHRISTIAN INITIATION.

CHAPTER I.

When the lawgiver Moses said to the Israelites: "Behold, I have set before your face the way of life, and the way of death," and subjoined: "Choose life, that thou mayest live," and the prophet Elijah declared to the people: "How long halt ye between your two knees? If the Lord is God, follow after him," with good reason did the Lord Jesus also say: "No man can serve two masters; for he will either hate the one, and love the other; or else he will hold to the one, and despise the other." Necessarily, therefore, we too, following our Master Christ, "who is the savior of all men, especially of those who believe," declare that there are two ways, one of life and one of death; and they have no agreement with each other, but

for the most part are entirely separated. And the way of life is natural, but that of death is adventitious; it did not exist by the will of God, but came into being from the snares of the adversary.

Chapter II

The first, therefore, is the way of life; and this is what the law prescribes: "Love the Lord thy God with all thy mind and with all thy soul," the one and only, besides whom there is no other; "and thy neighbor as thyself." And: "Everything that you do not wish to happen to you, you also do not do to another." "Bless those who curse you; pray for those who despitefully use you; love your enemies. For what thank have you if you love those who love you? For the Gentiles also do this; but do you love those who hate you." And you shall have no enemy; for it says: "Thou shalt not hate any man, not an Egyptian, not an Edomite; for all are the works of God." But avoid not the natures, but the wills of the wicked. ^C "Abstain from carnal and worldly lusts." "If anyone gives you a blow on the right cheek, turn to him the other also," not because revenge is an evil thing, but because patience is more precious; for David says: "If I have rendered evil to those who return evil to me." "If anyone compels you to go one mile, go with him two; and to him who wishes to dispute with you at law, and to take away your tunic, let him have your cloak also; and from him who takes what is yours, do not demand it back." "Give to him who asks you; and from him who wishes to borrow of you, do not turn away and close your hand," for a righteous man pities and lends; for the Father wishes to give to all, who "makes His sun to rise on the evil and the good, and sends His rain upon the just and the unjust." It is right, therefore, to give to all from one's own labors. "For honor, He says, the Lord from your just labors," but the saints are to be preferred. "Thou shalt not kill"; ^D that is, you shall not destroy your fellow man; for you break up that which has been well made; not as though every killing is wicked, but only that of the guiltless, for lawful killing is reserved for the magistrates alone. "Thou shalt not commit adultery,"

^A for thou dividest one flesh into two. "For the two," he says, "shall be one flesh." For husband and wife are one by nature, by agreement, by union, by disposition, by life, by manner; but they are separated in form and in number. "Thou shalt not corrupt boys," for the evil contrary to nature originated from Sodom, which city became a destruction by fire sent from God; and cursed is such a one; and all the people shall say: "So be it." "Thou shalt not commit fornication," for "there shall not," he says, "be a fornicator among the sons of Israel." "Thou shalt not steal," for Achar, having stolen in Israel at Jericho, was stoned and departed from life; and Giezi, because he had committed theft and lying, inherited the leprosy of Naaman; and Judas, stealing from the goods of the poor, betrayed the Lord of glory to the Jews, and having repented, hanged himself, and burst asunder in the midst, and all his bowels gushed out; and Ananias and Sapphira his wife, because they had stolen their own goods and tempted the Spirit of the Lord, were ^B immediately, by the sentence of Peter our fellow-apostle, put to death.

Chapter III. Prohibition of magical arts, infanticide, perjury, and false testimony.

Thou shalt not use magic, nor sorcery; for he says: "Sorcerers you shall not allow to live." Thou shalt not kill thy child in abortion, nor shalt thou kill that which is born; for everything ^C that has been fashioned, having received a soul from God, if it is killed unjustly, shall be avenged. ^D

^A “Thou shalt not covet the things that are thy neighbor’s, such as his wife, or his servant, or his ox, or his field.” Thou shalt not forswear thyself; for it has been said, “Thou shalt not swear at all; but if not, even if thou swear, thou shalt be praised:” for “everyone who swears by Him shall be praised.” “Thou shalt not bear false witness; for he who slanders the poor provokes Him who made him.”

CHAPTER IV.

CHAPTER V.

thy brother, and thou shalt not incur sin for his sake; and: “Rebuke the wise, and he will love thee.” ^A Flee from every evil, and from everything like unto it; for it says: “Depart from the wicked, and trembling shall not approach thee.” Be not irascible, nor envious, nor an emulator, nor furious, nor fierce, lest there befall thee what befel Cain, and Saul, and Joab; for the first indeed slew his brother Abel, because he was found more excellent before God, and because his sacrifice had been preferred; the second in fact pursued holy David, the victor over Goliath the Philistine, ^B envying him for the auspicious acclamation of the dancing women; and the third finally slew the two generals, Abner the captain of Israel, and Amasa the captain of Judah.

CHAPTER VI.

Concerning the art of augury, incantation, etc.

Be not an augur, because that leads to idolatry; for “Augury,” says Samuel, “is a sin,” and: “There shall be no augury in Jacob, nor divination in Israel.” Thou shalt not be an incantator, nor one who purifies his son by fire. Thou shalt not use omens; nor shalt thou practice augury; nor shalt thou use auspices; and thou shalt not learn wicked disciplines; for the Law has forbidden all these things. Be not a desirer of evil things; for thou shalt be led into a multitude of sins. Thou shalt not be a speaker of shameful things; nor with roving eyes; nor a drunkard; for from these things fornications and adulteries arise. Be not covetous, that thou mayest not, in the place of God, serve Mammon; be not vainglorious, nor haughty, nor high-minded; ^C for from all these things pride arises. Remember Him who said: “O Lord, my heart is not exalted, nor are mine eyes lifted up; nor have I walked in great things, nor in wonders above me. If I did not think humbly....”

CHAPTER VII.

Interdiction of murmuring, of stubbornness, of pride, and of fierceness.

Be not a murmurer, remembering the punishments which those who murmured against Moses underwent. Be not stubborn...

nor malicious, nor hard of heart, nor irascible, nor pusillanimous; for all these things lead to blasphemy: but be meek, as Moses and David, ^A when indeed "the meek shall inherit the earth."

CHAPTER VIII.

On long-suffering, innocence, gentleness, and patience.

Be long-suffering, for he who is such is "abundant in prudence," whereas the pusillanimous is held by great folly. Be merciful, for "blessed are the merciful, for they shall obtain mercy." Be innocent, quiet, good, trembling at the words of God. Thou shalt not exalt thyself, as the Pharisee, for "everyone who exalts himself shall be humbled," and "that which is high among men is an abomination before God." Thou shalt not give boldness to thy soul, because "a bold man shall fall into evils." Thou shalt not walk with the foolish, but with the wise and the just. For "he who walks with the wise shall be wise, but he who walks ^B with the foolish shall be known." Welcome with a kindly spirit the sufferings that befall thee, and bear adversities without complaint, knowing that a reward shall be given to thee by God, as to Job and to Lazarus.

CHAPTER IX.

That it is necessary to esteem teachers of the word of Christ more than parents: for the latter provide for life, but the former provide for the good life.

Thou shalt honor him who speaks the word of God to thee; and thou shalt be mindful of him day and night; and thou shalt honor him, not as the cause of thy generation, but as one who has become the author of thy good well-being; for where there is instruction about God, there God is present. Thou shalt seek out day by day the face of the saints, that thou mayest find rest in their words.

CHAPTER X.

That one ought not to separate himself from the saints, but to make peace between those who are fighting, to judge justly, and not to be a respecter of persons.

Thou shalt not make schisms among the saints, being mindful of the followers of Core. Thou shalt make peace between those who are contending, as Moses, reconciling them to friendship. Thou shalt judge justly; "for the judgment is the Lord's." Thou shalt not be a respecter of persons in rebuking for a fault, as Elias and Micheas [rebuked] Achab, and Abdemelech the Ethiopian [rebuked] Sedecias, and Nathan [rebuked] ^C David, and John [rebuked] Herod.

CHAPTER XI.

On the man of double mind, or of little faith.

Be not double-minded in thy prayer, whether it shall be or not. For the Lord said to me, Peter, on the sea...

"O thou of little faith, wherefore didst thou doubt?" ^A Be not one who stretches forth his hand to receive, but draws it back in giving.

CHAPTER XII. On beneficence.

CHAPTER XIII. How masters ought to show themselves to their servants; and in what manner servants ought to be subject.

CHAPTER XIV. On hypocrisy, and the observance of laws, and confessions.

CHAPTER XV. On the duty toward parents.

thy kinsmen thou shalt not despise; for “the domestics of thy seed thou shalt not despise.” ^A

CHAPTER XVI. On subjection toward the king and magistrates.

Thou shalt fear the king, knowing that his appointment is from the Lord; thou shalt honor his magistrates as the ministers of God; for they are avengers of all injury; to whom you shall pay tax, tribute, and every contribution, with a grateful mind. ^B

CHAPTER XVII. On the pure conscience of those praying.

Thou shalt not approach thy prayer in the day of thy wickedness, before thou hast laid aside thy bitterness. This is the way of life. May you be found within it, through Jesus Christ our Lord. ^C

CHAPTER XVIII. That the way which was adopted from the snares of the adversary is full of impiety and iniquity.

But the way of death is discerned in wicked actions; for in it there is ignorance of God, and the introduction of many evils, troubles, and disturbances; by which are murders, adulteries, fornications, perjuries, unlawful desires, thefts, idolatries, witchcrafts, sorceries, rapines, false testimonies, hypocrisies, double-heartedness, deceit, pride, malice, self-will, covetousness, filthy speaking, jealousy, boldness, haughtiness, arrogance, lack of fear, persecution of the good, hatred of truth, love of lies, ignorance of justice. For the doers and practitioners of these things do not cleave to the good, nor to righteous judgment; they are wakeful, not for good, but for evil; from whom are far removed meekness and patience; lovers of vain things, following after retribution, not pitying the poor, not grieving for the afflicted, not acknowledging their Creator, murderers of children, and by the killing of the embryo corruptors of God's handiwork, turning away from the needy, oppressing the distressed, advocates of the rich, despisers of the poor, sinners in every way. Be delivered, children, from all these. ^D

CHAPTER XIX. That one ought not to turn aside from piety to the right or to the left, the legislator admonishes.

See that no one causes you to wander from piety; “For thou shalt not decline,” he says, “from it to the right hand or to the left,” so that you may understand in all things which you do; for unless you turn away from the straight path, you will not be impious.

CHAPTER XX.

As for foods, the Lord says to you: “You shall eat the good things of the earth”; and: “You shall eat every meat as the green herbs; but you shall pour out the blood: for it is not those things which enter into the mouth that defile a man, but those which proceed out of the mouth,” meaning, of course, blasphemies, slanders, and anything of that kind. But you shall eat the marrow of the earth in righteousness; for if anything is beautiful, it is His; and if anything is good, it is His: corn for the young men, and wine perfumed for the virgins; for who shall eat, or who shall drink, without Him? Even the sage Ezra admonishes you, saying: “Go, and eat the fat things, and drink the sweet things, and do not grieve.”

CHAPTER XXI.

Furthermore, abstain from things sacrificed to idols; for they sacrifice these in honor of demons, clearly to the insult of the only God; so that you may not become partakers of demons.

CHAPTER XXII.

Concerning baptism, O bishop or presbyter, we have already laid down instructions before; and now we say again that you shall baptize as the Lord ordained for us, saying: “Go, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatsoever I have commanded you”; in the name of the Father, who sent; ^D of Christ, who came; of the Holy Spirit, who bore witness. You shall first anoint with holy oil; then you shall baptize with water; and finally you shall seal with ointment; so that the anointing may be a participation of the Holy Spirit, the water a symbol of death, and the ointment a seal of the covenants. But if there is neither oil nor ointment, water is sufficient both for the anointing, and for the seal, and for the confession of the one dying, that is, dying and rising together with Him. But before the baptism, let him who is to be baptized fast.

For the Lord ^A Himself, after being baptized by John and having dwelt in the wilderness, subsequently fasted forty days and forty nights. And He was baptized, and He fasted; not that He Himself stood in need of the cleansing of stains, or of fasting, or of purification, being by nature pure and holy; but that He might attest the truth to John, and furnish a pattern for us. Therefore, the Lord was not baptized for His own passion, or death, or resurrection—for none of these things had yet happened—but for a different arrangement. Hence, He also fasts by His own authority after baptism, as the Lord of John; but he who is being initiated into His death ought, for his part, to fast first, and then be baptized ^B. For it is not right that he who has been buried and risen with Him should be sorrowful at the very time of the resurrection; for man is not the master of the Savior's ordinance; since the one is the Master, and the other is the subject.

CHAPTER XXIII.

On which days of the week one ought to fast, and on which one ought not; and for what reason.

^A seeing that Judas had promised the betrayal; and because on the Preparation the Lord suffered the passion of the cross under Pontius Pilate. Yet celebrate the Sabbath and the Lord's Day, because the one is the memorial of the creation, and the other, ^B of the resurrection. But only one Sabbath in the whole year is to be kept by you, that of the Lord’s burial; on which it is fitting to fast, and not to celebrate a feast. For as long as the Creator is under the earth, the sorrow felt for Him is greater than the joy for the creation, since the Creator is by nature and dignity more worthy than His own creations.

CHAPTER XXIV.

What manner of persons those who pray must be, using the prayer given by the Lord.

But when you pray, do not be like the hypocrites, but as the Lord commanded us in the Gospel, so pray: "Our Father who art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done, as in heaven, so on earth. Give us this day our daily bread; and forgive us our debts, as we also forgive our debtors; and lead us not into temptation, but deliver us from the evil one; for Thine is the kingdom, for ever. Amen." ^C Pray thus three times a day, preparing yourselves to be worthy of the adoption of the Father, that by calling Him Father unworthily, you may not receive reproach from Him; just as Israel, who was once the firstborn son, heard it said: "If I am a father, where is My honor? And if I am a lord, where is My fear?" For the honor of fathers is the holiness of their children; and the honor of masters is the fear of their servants, just as that which is opposite is deemed disrespect and lack of discipline. "For because of you," He says, "My name is blasphemed among the nations."

CHAPTER XXV.

Sacramental thanksgiving.

Be ever ready to give thanks, ^D as faithful and grateful servants; and concerning the eucharist, indeed, speak thus: "We give thanks to Thee, our Father, for..."

the life which Thou hast made known to us through Jesus Thy Child; through whom Thou didst create all things, and dost provide for the whole world; whom Thou didst send to become man for our salvation; whom Thou didst also permit to suffer and die; whom Thou didst also, having raised Him up, deign to glorify, and didst seat at Thy right hand; through whom Thou hast promised us the resurrection of the dead. Thou, O Lord Almighty, everlasting God; just as this was scattered, and when it was gathered became one loaf, so gather together Thy Church from the ends of the earth into Thy ^A kingdom." Furthermore, we give thanks, O our Father, for the precious blood of Jesus Christ, which was poured out for us, and for His precious body; the antitypes of which we celebrate, as He Himself instructed us to proclaim His death; for through Him be glory to Thee unto the ages. Amen.

But let no one who is uninitiated eat of them; but only those who have been baptized into the death of the Lord. But if any uninitiated person, having hidden himself, should partake, he shall eat eternal judgment; because, not being partaker of the faith in Christ, he has partaken of things which it is not lawful to partake of, to his own punishment. But if anyone should partake through ignorance, instruct him quickly and initiate him ^B by baptism, so that he may not go forth as a despiser.

CHAPTER XXVI. Thanksgiving after the divine communion.

But after the communion, give thanks thus: "We give thanks to Thee, O God and Father of Jesus our Saviour, for Thy holy name, which Thou hast caused to dwell in us; and for the knowledge, and faith, and love, and immortality which Thou hast given us through Jesus Thy Child. Thou, O Lord Almighty, God of all things, didst create the world and the things that are therein, through Him; and Thou didst plant the law in our souls; and Thou didst prepare ^C things for the sustenance of men. O God of our holy and blameless fathers, Abraham, Isaac, and Jacob, Thy faithful servants. O powerful God, faithful and true, and without falsehood in Thy promises; who didst send upon earth Jesus Thy Christ, to converse with men as man, being both God the Word and man, and to root out error entirely. Do Thou also now, through Him, be mindful of this Thy holy Church, which Thou hast acquired with the precious blood of Thy Christ; and preserve it from every evil

^A, and make it perfect in Thy love and in Thy truth; and gather us all into Thy kingdom, which Thou hast prepared: this is Maranatha. Hosanna to the Son of David; blessed is He who comes in the name of the Lord; God the Lord, who has appeared to us in the flesh. If any is holy, let him approach; if any is not, let him become so through repentance. But permit your presbyters also to give thanks.

Chapter XXVII.

Thanksgiving for the mystical and sacramental ointment.

As for the ointment, give thanks in this manner: We give thanks to Thee, O God, Creator of all things, both for the fragrance of the ointment, and for the immortal aeon, which Thou hast made known to us through Jesus Thy servant. ^B For Thine is the glory and the power for ever. Amen. Whoever, upon coming, offers thanks in this way, receive him as a disciple of Christ; but if he preaches another doctrine, other than that which Christ delivered to you through us, do not permit such a one to give thanks: for such a one outrages God, rather than honors Him.

Chapter XXVIII.

That one ought not to admit people to communion indifferently.

But whoever comes to you, let him be tested, and so let him be admitted: for you have understanding, and you are able to discern the right hand from the left ^C, and to distinguish false teachers from teachers. To the teacher who comes, provide the necessary things from your heart; but to the false teacher you shall indeed provide what is needful, yet you shall not receive his error: nor shall you pray with him, lest you be defiled by his society. Every true prophet, or teacher, who comes to you, is worthy of food, as a laborer of the word of righteousness.

Chapter XXIX.

Constitution concerning offerings.

Every first-fruit from the winepress, the threshing-floor, and from the oxen and sheep, you shall give to the priests; so that those things stored in your granaries may be blessed, and the fruits of your land; and so that you may be sustained by grain, wine, and oil, and your herds of oxen may increase, and the flocks of your sheep ^D. You shall give every tithe to the orphan and the widow, to the poor and to the sojourner: all first-fruits

of hot bread, of a jar of wine, or oil, or honey, or fruits, of grapes, or other first-fruits, you shall give to the priests; but of silver, and of clothing, and of every possession, to the orphan and to the widow.

CHAPTER XXX.

How one ought to solemnize the day of the Lord's resurrection, gathering together.

On the day of the Lord’s resurrection, which is the Lord’s day, meet together assiduously, giving thanks to God, and confessing the benefits which God has conferred upon you through Christ, having delivered you from ignorance, error, and bonds; that your sacrifice may be without blame and acceptable to God, who has said concerning His universal Church: ^A “In every place incense shall be offered to Me, and a pure sacrifice: for I am a great King, says the Lord Almighty, and My name is wonderful among the nations.”

CHAPTER XXXI.

What manner of men those who are ordained ought to be.

Do you select bishops worthy of the Lord, and presbyters, and deacons, men pious, just, meek, not covetous, lovers of the truth, approved, holy, not respecters of persons, able to teach the word of piety, rightly dividing the dogmas of the Lord. And do you honor them as fathers, as lords, as benefactors, as causes of your well-being. But rebuke one another, not in anger, but in long-suffering, with kindness and peace. Keep all the commandments given to you by the Lord. Watch over your life. ^B “Let your loins be girded about, and your lamps burning; and you yourselves like to men who wait for their lord, when he will come, at evening or in the morning, at the cock-crowing, or at midnight: for at what hour they do not expect, the Lord will come; and if they open to him, blessed are those servants, because they were found watching: for he shall gird himself, and make them sit down, and passing by ^C will minister to them.” Watch, therefore, and pray that you do not sleep unto death: for your former good works will not profit you, if you swerve in your final hours from the true faith.

CHAPTER XXXII.

Prediction concerning things to come.

For in the last days false prophets and corrupters of the word shall be multiplied; and sheep shall be turned into wolves, and love into hatred: for as iniquity abounds, the love of the many shall grow cold: for men shall hate one another, ^D and will persecute, and betray. And then shall appear the deceiver of the world, the enemy of the truth, the patron of falsehood; when the...

^A Lord Jesus shall destroy him with the spirit of his mouth, who by his lips shall slay the wicked. And many shall be offended in him: but they who shall endure unto the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven; then shall be the voice of a trumpet by the archangel: and in the meantime, the resurrection of those who have fallen asleep; and then shall the Lord come, and all the saints with him, in an earthquake, above the clouds, with the angels of his power, on the throne of his kingdom, to condemn the deceiver of the world, the devil, and to render unto everyone according to his works. Then shall they depart; the wicked indeed into eternal punishment; but the just shall go into life eternal, inheriting those things which eye has not seen, and ear has not heard, and which have not entered into the heart of man, which God has prepared for them that love him; and they shall rejoice in the kingdom of God, which is in Christ Jesus. Being accounted worthy of so many and so great blessings from him, let us become his suppliants, invoking him with assiduous prayer, and saying: ^B

Chapter XXXIII.

A prayer proclaiming the varied providence of God.

Eternal Savior of ours, King of gods; who alone art omnipotent and Lord; God of all things, and God of the holy and blameless fathers of ours, and of those before us; God of Abraham, and Isaac, and Jacob; merciful and compassionate, long-suffering and of great mercy; to whom every heart lies naked, and every hidden thought appears: to thee cry the souls of the just; in thee the hopes of the holy rest. Father of the irreproachable, thou listener to those who rightly invoke thee, thou who understandest even silent appeals: for thy providence reaches even to the human heart, and through the conscience you search out the will of each ^C one. And through every region of the world the incense of prayer and words is sent up to thee. Thou who hast established the present age as a stadium of righteousness, and hast opened to all the door of mercy; and having shown to each of the men, through innate knowledge and natural judgment, and through the instruction of the law, that the possession of riches is not perpetual, that the beauty of comeliness is not everlasting; that the strength of powers is easily dissolved; and that all things are indeed vapor and vanity, but the conscience of faith alone escapes unblemished, ascending through the midst of the heavens with truth, ^D

^A catching hold of the right hand of delights; and even before the reward of the promise of regeneration is bestowed, the soul itself, exulting in hope, rejoices. For from the beginning, when our forefather Abraham was laboring along the path of truth, Thou didst lead him by a vision, teaching him what this world is; and knowledge preceded his faith, but after knowledge came faith, and after faith followed the covenant; for Thou saidst: "I will make thy seed as the stars of heaven, and as the sand which is on the seashore." But also, having given Isaac to him, and knowing him to be like him in character, Thou wast called his God also, saying: "I will be thy God, and the God of thy seed after thee." And when our father Jacob was journeying to Mesopotamia, through Christ, whom Thou didst show to him, Thou didst speak, ^B saying: "Behold, I am with thee, and I will increase thee and multiply thee exceedingly." And thus Thou didst speak to Moses, Thy faithful and holy servant, at the vision of the bush: "I am who I am; this is my name forever, and a memorial unto generations of generations." Defender of the race of Abraham, blessed art Thou unto the ages.

Chapter XXXIV. Oration proclaiming the varied creation.

Blessed art Thou, O Lord, King of the ages; who hast made all things through Christ, and through Him hast in the beginning adorned the shapeless; who hast separated the waters from the waters by the firmament, and hast infused a vital spirit into them; who hast established the earth, and stretched out the heaven, and adorned the exact order of each of Thy ^C creatures. For by Thy power, O Master, the world has been made bright; and the heaven, as a vault compacted, has been adorned with stars, for the comforting of the darkness; while light and the sun have been produced for days and for the generations of fruits; but the moon for the change of seasons, waxing and waning; and night was named, and day was called, and the firmament was shown in the midst of the abysses; and Thou saidst that the waters should be gathered together, and the dry land should appear. But the sea itself, how could one describe it? That which comes raging from the depths, yet retreats, restrained by Thy command at the sand; for Thou saidst that its waves should be broken in it; and for small ^D and great animals, and for ships, Thou didst make it navigable.

^A Afterwards the earth was clothed with all kinds of flowers, and painted with a variety of diverse trees; and the luminaries that shine for these gave them nourishment, ever keeping the same course, and in no wise swerving from Thy command; but whithersoever Thou biddest, thither they rise and set, for signs of seasons and of years, changing to serve the needs of men. Then species of diverse animals were fashioned, of the land, of the water, of the air, and amphibious; and the artful wisdom of Thy providence bestowed upon each its suitable provision. For just as it was not powerless to bring forth diverse species, so it did not neglect to assume the distinct care of each. And at the end of the creation, Thou didst fashion the rational animal, the citizen of the world, having ordained it in Thy wisdom, saying: "Let us make man according to our image and likeness," ^B showing him to be a world within a world; forming his body from the four elements, the primary bodies, and creating his soul for him out of nothing, and bestowing upon him the fivefold gift of the senses, and setting the mind as the charioteer of the soul over the senses. And above all these things, O Sovereign Lord, who shall worthily describe the movement of the rain-bearing clouds, the flash of lightning, the roar of thunder, for the providing of suitable food and the most harmonious tempering of the air? But the man who became disobedient, Thou didst deprive of life as the proposed reward; yet Thou didst not utterly destroy him, but having lulled him to sleep by death for a brief time, ^C Thou didst call him by oath to rebirth. Thou didst loose the decree of death, O Life-giver of the dead, through Jesus Christ, our hope.

Chapter XXXV. Oration with thanksgiving proclaiming God's solicitude toward creatures.

Great art Thou, Lord Almighty, and great is Thy power, and of Thy wisdom there is no number; creator, savior, rich in graces, longsuffering, and bestower of mercy; Thou who dost not abandon the salvation of Thy creatures; for by nature Thou art good; but Thou sparest them that sin, calling them to repentance; for the warning is an effect of Thy mercies. For how should we endure, if we were ^D immediately called to account when summoned to judgment, when even while we are awaited with long-suffering, we scarcely recover from our infirmity? The heavens have proclaimed Thy power; and the earth trembling [proclaimed] the security, hanging upon nothing.

^A The sea, agitated by waves and nourishing an innumerable herd of animals, is bounded by sand, shuddering at Thy will; and it compels all to cry out: "How magnified are Thy works, O Lord; in wisdom hast Thou made all things; the earth is filled with Thy creation." And the host of angels burning, and the intelligent spirits, say: "One holy is Phelmoni." And the holy seraphim, together with the cherubim, the six-winged, singing to Thee the song of victory, cry out with voices that never cease: "Holy, holy, holy Lord Sabaoth; heaven and earth are full of Thy glory." And the other multitudes of the orders—angels, archangels, thrones, dominions, principalities, powers, virtues—exclaiming say: "Blessed be the glory of the Lord from His place." And Israel, Thy earthly Church, gathered from the nations, contending with the heavenly powers, by night and by day, with a full heart and willing soul, sings: "The chariot of God is ten thousandfold, thousands of them that rejoice; the Lord is among them, in Sinai, in the holy place." The heaven knows Him who vaulted it over nothing, as a cube of stone; and who united earth and water together; and who spread out the air, the nourisher of animals, and joined to it fire for warmth, and as a consolation for darkness. The choir of stars strikes with amazement, signifying Him who numbered them, and showing forth Him who named them; the animals show forth Him who gave them life, and the trees Him who brought them forth. ^B All these things, having come to be by Thy word, represent the might of Thy power; and therefore every man ought, from his very heart, to send up to Thee through Christ an hymn for all things, since Thou art the ruler of all. For Thou art the good one in benefits, and the munificent in mercies; the only omnipotent one; for when Thou willest, the power to do is present with Thee; for Thy eternal power even cools flame, and muzzles lions, and calms whales, and raises up the sick, and turns about the forces of things; and an army of enemies, and a people numbered, when they wax proud, it levels to the ground. Thou art He who is in heaven, who is on earth, who is in the sea, who is in the bounded places, yet not bounded by anything; for of Thy greatness there is no limit. For this is not a word of ours, O Master; it is the ^C oracle of Thy servant, who says: "And thou shalt know in thy heart, that the Lord thy God, He is God in heaven above, and upon the earth below, and there is no God besides Him." For there is no God besides Thee alone; there is no one holy besides Thee, Lord God. ^D

of knowledge, God of the saints, holy above all the saints; for they who are sanctified are under Thy hands. ^A Glorious and highly exalted, invisible in nature, unsearchable in judgments; whose life is not in need, whose duration is unchangeable and unfailing, whose operation is tireless, whose greatness is uncircumscribed, whose beauty is everlasting, whose dwelling is inaccessible, whose habitation is unchangeable, whose knowledge is without beginning, whose truth is unalterable, whose work is without mediation, whose power is unassailable, whose monarchy is without successor, whose kingdom is without end, whose strength is unconquerable, and whose army is most numerous. For Thou art the Father of Wisdom, the Creator of the creation that was made through a Mediator, as the cause; the bestower of providence, the giver of laws, the filler of need; the avenger of the impious and the rewarder of the just; the God and Father of Christ, and the Lord of those who piously conduct themselves toward Him; whose promise Christ does not fail, whose judgment is not corrupted by gifts, whose sentence is changed by no persuasion, whose goodness never ceases, whose thanksgiving has no end: through whom the worship worthy of Thee is due from every rational and holy nature.

CAPUT XXXVI. Prayer commemorating the incarnation of Christ, and the varied providence toward the saints.

^C O Lord Almighty, Thou didst create the world through Christ, and Thou didst ordain the Sabbath in memory of this; because in it Thou didst cause us to rest from our works, for the meditation of Thy laws: and Thou didst institute festival days, for the joy of our souls, so that we might come into the remembrance of the Wisdom created by Thee: how for our sakes He endured to be born of a woman; He appeared in this life, showing in His baptism that He who appeared was God and man; He suffered for our sakes by Thy permission, and died, and rose again by Thy power: and therefore, celebrating the festival of the Resurrection on the Lord's day, we rejoice in Him who indeed conquered death, and brought to light life and immortality: for through Him Thou didst bring the nations to Thyself, into a peculiar people, the true Israel, who loves God, who sees God.

^A For Thou, O Lord, didst also lead our fathers out of the land of Egypt, and didst deliver them from the iron furnace, and from the clay and the making of bricks; Thou didst redeem them from the hand of Pharaoh and those under him, and didst lead them through the sea as through dry land; and Thou didst nurture them in the wilderness with manifold good things; Thou didst give them the law, or the Decalogue, pronounced by Thy voice and written by Thy hand; Thou didst command them to observe the Sabbath, not giving occasion for sloth, but an opportunity for piety, for the knowledge of Thy power, and, as if confining them in a sacred enclosure, Thou didst restrain them from doing evil, for the sake of instruction, and for the rejoicing of the week. Therefore, there is one week, and seven weeks, and the seventh month, and the seventh year; and the reciprocal or seventh revolution of this seventh year, the jubilee, which is the fiftieth year, is for remission; so that men might have no excuse to feign ignorance, for which reason Thou didst permit them to rest on every Sabbath, so that no one might even wish to utter a word in anger from his mouth on the day of the Sabbath. For the Sabbath is a rest from creation, a completion of the world, an inquiry into the laws, and a grateful praise to God for the things He has bestowed upon men. ^B Above all these things, the Lord’s Day is eminent; as it represents the mediator himself, the provider, the legislator, the cause of the resurrection, the firstborn of every creature; the God Word, and man, born of Mary alone without a man, who lived holily, who was crucified under Pontius Pilate, and died, and rose again from the dead. Wherefore the Lord’s Day persuades us to offer to Thee, O Lord, the thanksgiving for all things: for this is the grace bestowed by Thee, which by its magnitude has covered every benefit.

CHAPTER XXXVII

Thou who hast fulfilled the promises through the prophets, and hast had mercy on Sion, and hast had compassion on Jerusalem, by exalting the throne of David Thy child in the midst of it, through the birth of Christ, who was born of his seed according to the flesh from a virgin alone. Do Thou also now, O Lord God, ^C receive the prayers ^D

of Thy people, gathered from the nations, who invoke Thee in truth, even as Thou didst receive the gifts of the just in their generations. ^A Thou didst behold Abel’s offering in the beginning and didst accept it; Noah’s, when he came forth from the ark; Abraham’s, after he had gone forth from the land of the Chaldeans; Isaac’s, at the well of the oath; Jacob’s, at Bethlehem; Moses’, in the desert; Aaron’s, between the living and the dead; Joshua son of Nun’s, at Gilgal; Gideon’s, upon the rock and with the fleeces before his transgression; Manoah and his wife’s, in the field; Samson’s, in his thirst before his error; Jephthah’s, in war before his inconsiderate vow; Barak and Deborah’s, over Sisera; Samuel’s, at Mizpah; David’s, in the threshing-floor of Ornan the Jebusite; Solomon’s, at Gibeon and in Jerusalem; Elijah’s, on Mount Carmel; Elisha’s, at the barren spring; Jehoshaphat’s, in war; Hezekiah’s, in his sickness and regarding Sennacherib; Manasseh’s, in the land of the Chaldeans after his transgression; Josiah’s, at the Passover; Ezra’s, at the return; Daniel’s, in the lions’ den; Jonah’s, in the belly of the whale; the three children’s, in the furnace of fire; Hannah’s, in the tabernacle before the ark; Nehemiah’s, at the rebuilding of the walls; and Zorobabel’s, Mattathiah and his sons’, in Thy zeal; ^B and Jael’s, in blessings. And now, therefore, receive the prayers of Thy people, which are offered unto Thee with knowledge through Christ in the Spirit.

CHAPTER XXXVIII.

We give Thee thanks for all things, O Almighty Sovereign, that Thou hast not removed Thy mercies and Thy compassions from us; but through every age and generation Thou dost save, rescue, help, and protect. For Thou didst bring help in the days of Enos and Enoch, in the days of Moses and Joshua, in the days of the judges, in the days of Samuel, ^C Elijah, and the prophets, in the days of David and the kings, in the days of Esther and Mordecai, in the days of Judith, and in the days of Judas Maccabeus and his brethren. Even in our own days Thou hast brought us help through Thy great high priest Jesus Christ, Thy Son. For He delivered us from the sword, and did rescue us from famine by providing for us, and healed us from disease, and from a tongue... ^D

of wickedness He shielded us. For all these things, we give Thee thanks through Christ. ^A For Thou hast given us a distinct voice for confession, and a tongue well-adapted, like the plectrum of an instrument, which Thou hast subjected for use. And taste that is suitable, and touch that is appropriate, and sight for viewing, and hearing for receiving the voice, and smell for inhaling odors, and hands for work, and feet for walking. And all these things Thou dost fashion from a tiny drop in the womb, and after the formation, Thou grantest an immortal soul and bringest it out into the light. The rational animal, man, Thou didst instruct with laws, and enlighten with ordinances; and by introducing dissolution for a brief time, Thou didst promise the resurrection. What life, therefore, is sufficient, and what length of ages will be enough for men for thanksgiving? To do so in proportion to Thy worth is impossible; but to do so according to our strength is holy and pious. ^B For Thou didst deliver us from the impiety of those who worship many gods, and didst rescue us from the sect of those who killed Christ, and didst free us from the error of ignorance. Thou didst send Christ to men as a man, He who is the only-begotten God. Thou didst make the Comforter dwell in us; Thou didst set over us angels, and didst put the devil to shame; those who were not, Thou didst make, and those who have been made, Thou preservest; Thou measurest out life, Thou providest nourishment; Thou hast promised repentance. For all these things, to Thee be glory and worship, through Jesus Christ, now and always, and for ever and ever. Amen. Meditate on these things, brothers; and may the Lord be with you on earth, and in the kingdom of His Father, who also sent Him, and through Him liberated us from the bondage of corruption into the liberty of glory, and promised life to those who, through Him, have believed in the God of all. As to how those who are initiated according to Christ ought to live, and what thanksgivings they ought to send up to God through Christ, has been spoken of in what went before; but it is right not to leave those who are uninitiated without assistance. ^C

CHAPTER XXXIX. How it behooves catechumens to be instructed.

He, therefore, who is to be instructed in the doctrine of piety, let him be educated before baptism in the knowledge of the Unbegotten, in the knowledge concerning the only-begotten Son, and in the sure persuasion concerning the Holy Spirit. Let him learn the order of the diverse creation, the sequence of providence, and the various tribunals of legislation. Let him be instructed as to why the world was made, and why man was established as a citizen of the world. Let him recognize his own nature, what it is. Let him be taught how

God punished the wicked with water and fire, but honored the saints in every generation—I speak of Seth, Enos, Enoch, Noah, Abraham and his descendants, Melchizedek, Job, Moses, Jesus, Caleb, Phineas the priest, and the holy ones of each generation. Let him be taught how God, being ^A providential, did not turn His back on the human race, but called them from error and vanity to the knowledge of truth at different times, leading them back from servitude and impiety to freedom and piety, from injustice to righteousness, and from eternal death to everlasting life. Let the one who approaches [the faith] learn these things and those which follow from them in his catechesis. And let the one who lays hands ^B upon him worship God, the Lord of all, giving thanks for His creation; for that He sent His only-begotten Son, Christ, to save man, having blotted out his iniquities, and that He might forgive impieties and sins, and cleanse him from every defilement of flesh and spirit; that He might sanctify man according to the good pleasure of His goodness, and instruct him in His will, and illuminate the eyes of his heart to the understanding of His wonders; that He might reveal to him the judgments of righteousness, so that he may hate every path of injustice and walk in the path of truth, that he may be deemed worthy of the laver of regeneration, for adoption in Christ; so that, having been made a fellow-member in the likeness of the death of Christ, in the hope of the glorious communion, he may be dead indeed to sin, but live to God in mind, word, and deed, ^C and be counted in the book of the living. And after this thanksgiving, let him be instructed concerning the Lord's incarnation, and His passion, and His resurrection from the dead, and His ascension.

Chapter XL. Constitution, how it behooves the catechumens to be blessed by the priests in initiation, and what they ought to be taught.

^AWhen the catechumen is already about to be baptized, let him learn what pertains to the renunciation of the devil and the ascription to Christ. For he must first abstain from things contrary; and then enter upon the mysteries, having first purified his heart from all perversity, spot, and wrinkle; and only then approach to receive the sacraments. For as a good husbandman first clears his field from the thorns that overgrow it, and then sows the wheat, so you must first remove all impiety from them, and then plant piety in them, and deem them worthy of baptism. For even our Lord so enjoined us, saying: “Teach first all nations,” and then He added: “And baptize them in the name of the Father, and of the Son, and of the Holy Ghost.” Let the one being baptized, therefore, say at the renunciation:

Chapter XLI. Renunciation of the adversary, and ascription to Christ of God.

^B“I renounce Satan, and his works, and his pomps, and his services, and his angels, and his inventions, and all things that are under him.” And after the renunciation, let him say, while ascribing himself to Christ: “And I ascribe myself to Christ, and I believe, and I am baptized into one Unbegotten, the only true God almighty, the Father of Christ, the creator and maker of all things, from whom are all things; and into the Lord Jesus Christ, His only-begotten Son, the firstborn of all creation, who before the ages by the good pleasure of the Father was begotten, [not created], by whom all things were made which are in heaven and on earth, visible and invisible; who in the last days descended from heaven, and took flesh, and was born of the holy Virgin Mary, and lived holily according to the laws of God and of His own Father, and was crucified under Pontius Pilate, and

and died for us, and rose from the dead after His passion on the third day, and ascended into heaven, and sat down at the right hand of the Father, and is coming again at the consummation of the age with glory to judge the living and the dead, of whose kingdom there shall be no end; and I am baptized into the Holy Spirit, that is, the Paraclete, who has operated in all the saints from the beginning of the world, ^B and was afterwards also sent to the apostles by the Father according to the promise of our Savior the Lord Jesus Christ, and after the apostles, to all who believe in the holy catholic Church, unto the resurrection of the flesh, and unto the remission of sins, and unto the kingdom of heaven, and unto the life of the world to come. And after this profession, in order, one comes also to the anointing with oil.

CHAPTER XLII.

Thanksgiving for the anointing with mystical oil.

This is blessed by the pontiff for the remission of sins and as a preparation for baptism. For he thus invokes ^C the unbegotten God, the Father of Christ, the King of all sensible and intelligible nature, that He may sanctify the oil in the name of the Lord Jesus, and grant spiritual grace, and efficacious power, and remission of sins, and preparation for the confession of baptism, so that he who is anointed, being released from all impiety, may become worthy of initiation according to the command of the Only-begotten.

CHAPTER XLIII.

Thanksgiving for the mystical water.

Then he comes to the water. The priest blesses and praises the Lord God almighty, the Father of the Only-begotten God, giving thanks because He sent His Son to become man for our sake, that He might save us; because He endured in the ^D Incarnation to be obedient in all things, to preach the kingdom of heaven, the remission of sins, and the resurrection of the dead. In addition to these things, he worships Him, the Only-begotten God, after Him, and through Him giving thanks to Him, because He endured death for all through the cross, the figure of which death He gave in the baptism of regeneration. He also praises Him because, in the name of Christ, God the Lord of all, in the Holy Spirit, has not rejected the human race, but has applied various providence [alt-version omitted] at various times.

^A Then, to Adam himself in paradise, He gave first, by way of treats, paradise as a dwelling; then, by way of providence, He gave a commandment. After he had sinned, He expelled him through justice, but through goodness did not reject him entirely; rather, He disciplined his descendants in various ways in succession, for whose sake, at the end of the age, He sent His Son to become man for the sake of men, and to accept all human sufferings, apart from sin. ^B Therefore, let the priest also now invoke Him at the baptism, and let him say: "Look down from heaven, and sanctify this water; and give grace and power, so that the one being baptized, according to the commandment of Your Christ, may be crucified with Him, and die with Him, and be buried with Him, and rise again with Him into the adoption which is in Him, so that he may be dead to sin but live to righteousness." And after this, when he has baptized him in the name of the Father, and of the Son, and of the Holy Spirit, let him anoint him with ointment, saying:

CHAPTER XLIV.

Thanksgiving regarding the mystical ointment.

Lord God, who are unbegotten and have no master, the Lord of all; who have provided the fragrance of the knowledge of the Gospel as a sweet scent among all the nations: do You now also grant that this ointment may become effective in the one being baptized, so that the fragrance of Your Christ may remain firm and stable in him, that he, having died with Him, may rise again and live with Him. Let him say these things and those which correspond to them. ^C For this is the power of the imposition of hands performed upon each one: for unless such an invocation is made for each of them by the pious priest, the one being baptized descends into the water only like the Jews, and puts off only the filth of the body, not the filth of the soul. After this, let him stand and pray the prayer which the Lord taught us; for it is necessary that he who has risen should stand and pray, since he who is rising is standing upright; and he, therefore, who has died and risen again with Christ, let him stand. Let him pray also toward the east; ^D for this also is written in the second book of Paralipomenon, that after the Temple of the Lord was completed by King Solomon, at the very dedication, the priests, and the Levites, and the singers, stood with cymbals and psalteries toward the east, praising and confessing, and saying...

"Praise the Lord, for He is good, for His mercy is forever." ^A

CHAPTER XLV

CHAPTER XLVI

[alt-version omitted]

^C

^D

^A formerly Zacchaeus the publican, after whom Cornelius, and third Theophilus; of Antioch, Evodius indeed by me Peter, but Ignatius by Paul.

NOTES OF VARIOUS AUTHORS

^A...it shares a companion, not only the cited annotator, but also Simeon Metaphrastes, in a Chronicle not yet published: "Cleopas, the kinsman of the Lord, son-in-law of Joseph the Just, and husband of Mary who was called the sister of the mother of the Lord, at whose wedding Christ turned the water into wine. Who also, with Luke, saw the same Lord after the resurrection at the town of Emmaus. He became the second bishop of Jerusalem." That is: Cleopas, kinsman of the Lord, son-in-law of Joseph the Just, and husband of Mary who was called sister of the mother of the Lord. At whose wedding Christ turned water into wine. Who also with Luke saw the same Lord after the resurrection at the town of Emmaus. He was the second bishop of Jerusalem. And concerning Cleopas, I will append a short observation from Royal MS 2374, where it is said concerning the brothers of the Lord: "Cleopas was the son of Joseph the betrothed." The Greeks on the 30th of June, "Simeon, who is also Cleopas, son of Joseph, brother of James." In Royal MS 2423, "Simeon who is Cleopas." Now, many hold Apostle Simon and Bishop ^B Simeon to be the same person. By others, however, our Simeon is called either a cousin or a brother of James the Just to whom he succeeded. Remove the slight error, "diskleitheis" instead of "diablibeis," from the place in the Alexandrian Chronicle, p. 594, thus edited: "Trajan having stirred up a persecution against the Christians, Simon the son of Cleopas, having become bishop of the Church in Jerusalem, suffered martyrdom, reaching the age of 120, under the proconsul Atticus, being accused by those of the party of Corinth and the so-called Nicolaitans, etc." On Zacchaeus other things are likewise ascribed to Clement, as also by Rufinus in his preface to the *Recognitions*, and the Sirmondian heresiologist, haer. 11, 13. Mention is made of the bishop Cornelius in the Martyrologies, and also by Hegesippus in the treatise *On the Distances of the Places of the Holy Land*. Mention of the bishop Theophilus, whether this one or another, to whom the evangelist Luke wrote, is made by Isidore, *Etymologies* lib. vi, cap. 2. But Eusebius of Cæsarea either did not read or rather despised the apocryphal books of pseudo-Clement once read; otherwise he would not have omitted such ornaments of his Church in his works. See in the third letter of the supposititious Anacletus, regarding Zacchaeus, the first bishop of Antioch, an opinion false and contrary to all antiquity. Among the Metaphrast, the Apostle Peter is said to have appointed Cornelius the centurion as bishop in the city of Ilium in the Hellespont. ID.

...Evodius, and Evodias, as perhaps ought to be read in the speech *Against the Pseudo-prophets*, Vol. VI of St. ^C Chrysostom, where it now says "Evodios, the pride of the Church." In the same way, in Philippians iv, 2, "Euodias" or "Evodia" is found. Indeed, the Greeks, in their Ritual and ecclesiastical books, and some Latins, take Evodius of Antioch and Evodia of Paul for one man; and it is likely that in that passage of the Apostle some copies, both Greek and Latin, preferred Evodius, not Evodia. Certainly, in the Martyrology of Notker, edited by Henry Canisius, Vol. VI, it is: "11 Nonas Maii. Nativity of St. Evodius, bishop of the Church of Antioch, who was the first bishop there ordained by the apostles." Concerning whom Paul himself, writing to the Philippians, says: "I beseech Evodias, and I exhort Syntyche, that they be of one mind in the Lord Jesus Christ." He whom they call Dorotheus in Royal MS 1789: "Evodos (MS 2565, Evodos), who after Peter the Apostle became bishop in Antioch; of whom the Apostle also makes mention." But in Book 607, it is found only: "Evodios (Evodios, vol. 1026), who after Peter the Apostle became bishop of Antioch." ^D Where the printed Latin version: "Evodus." Paul also mentions him. He was the first bishop of Antioch after Peter, the coryphaeus of the Apostles. In Usuard, supplement from other Martyrologies the name of that Lucius, of whom Acts xiii, 1. "Pridie Nonas Maii, at Antioch, St. Evodius; who, as St. Ignatius writes, was the first bishop there instituted by the SS. Apostles, whom St. Luke commemorates in the Acts of the Apostles." But let us come to the matter. The Greeks also say that Evodius was placed and ordained bishop of Antioch by Peter, celebrating his memory; likewise Balsamon *On the Privileges of Patriarchs*, and Suidas in *Nazoraios* (thus the Royal MS, not *Nanaios*) and *Christos*: "by the apostles generally," *Martyrologies*, and pseudo-Ignatius *To the Antiochians* 7. Now, I do not recall reading elsewhere that Paul was the ordainer of Ignatius: only Chrysostom, in the *Encomium* of that martyr, hints that Paul also laid hands upon him; and to some extent the author of the so-called Alexandrian Chronicle follows Chrysostom, p. 526, who says Ignatius was made bishop of the Church of Antioch by the apostles. By others it is attributed to Peter; by Theodoret, Felix III, John Malalas in Ussher, in the false Epistle of Ignatius *To the Antiochians*, Hincmar, Peter Damian, etc. Thus there exist not a few testimonies of the ancients regarding Polycarp having been ordained, constituted, or put in place by John or by the apostles. But now, from the words of the Apostolic Constitutor, learned men conclude that Evodius and Ignatius were simultaneously bishops of Antioch, the former given to the Gentiles, the latter to the Jews; and that he who withdrew first, returned after the death of the other; so that both before and after Evodius is Ignatius, being the second and also the third from Peter: and similarly they must affirm concerning Timothy and John of Ephesus, mentioned a little later in this place, that they held the bishopric simultaneously. These things are indeed subtle and ingenious, and if you will, even plausible; yet the matter does not easily persuade me. For the Constitution does not say openly what they want: rather it seems that it should be explained by the common custom of succession. And since no ancient mentions either this synchronism or that cession, but you may read everywhere that Ignatius succeeded Evodius. Why then, one may ask, do Origen, *Homily 6 in Luke*, the Orientals in Facundus, lib. viii, cap. 1, and also Thomas, Metropolitan of Tyre, protothronus of Antioch, and Helias the presbyter, legate of Theodosius of Jerusalem, in the *Definition* which is cited in the 1st act of the 8th synod, call Ignatius the second bishop of Antioch, after Peter? Why does Athanasius in his Epistle *On the Synods of Ariminum and Seleucia*, p. 922, hold that he was made bishop of Antioch after the apostles? Why do Chrysostom, when praising him, Maximus at chapter 4 of the book *On the Divine Names*, and Hincmar of Rheims *Against Hincmar of Laon*, cap. 16, affirm that at the departure of Peter the Church of Antioch was committed to Ignatius? Why is it written by Peter Damian, lib. 1, epist. 20, that after Peter himself placed the foundation of the faith in the Antiochene see, he soon ordained Ignatius as bishop in his stead? And why is Peter said by many to be the ordainer of Ignatius? These objections would be met if the death of Evodius is placed before the death of the prince of the apostles; according to the narrative of John Malalas of Antioch: "As he was going to Rome, passing through Antioch the Great, it happened that Evodius the bishop and patriarch of Antioch died, and Ignatius received the office of the bishopric of Antioch the Great, the holy Peter the apostle having ordained and enthroned him." As Peter was traveling to Rome, and passing through Antioch the Great, Evodius, the bishop and patriarch of Antioch, died

^A and the dignity of the episcopate of Antioch was received by Ignatius, with the same holy apostle Peter ordaining him and placing him on the throne. For, this having been established, all the aforementioned things will cause no difficulty; and the blessed Ignatius can be called the first bishop of Antioch, or the second, or the third, for various reasons: the third, if one counts Peter and Evodius; the second, if one passes over Evodius, because he did not hold the episcopate alone, but only together with Peter; or if one omits Peter, due to the reason to be given shortly; the first, if Evodius is expunged from the catalog for the reason just stated, and Peter is passed over as an apostle: since it is a famous custom to place apostles at the head of lists of prelates, or to exclude them, according to their ordinary or extraordinary, episcopal or apostolic authority. I believe it is because of this that Theophilus, who, after Eusebius (*Hist. Eccl.* IV, 20), is the sixth bishop of the Church of Antioch for Jerome in his book *De viris illustribus*, is called by that same Jerome in epistle 151, to Algasia, quest. 6 (whom William of Tyre and James of Vitry follow), the seventh bishop of the Church of Antioch after the apostle Peter. Just as, according to Irenaeus, Pope Hyginus holds the eighth and ninth place from the apostles among the Roman bishops. For the blessed martyr teaches this later, lib. 1, cap. 28, and leads S. Cyprian in epist. 74 into that form of speaking, and S. Epiphanius in haer. 41, 42, of the Petavian edition, p. 300, 302, 364, in which last place you will find *Avixthou* erroneously written for *Tylvou*. However, this is earlier transmitted by Irenaeus, lib. III, cap. 3 and 4, even though Eusebius, *Hist. eccl.* lib. IV, cap. 11, quotes it in the words of the latter chapter, either deceived by corrupt copies, or while wishing to reconcile Irenaeus with Irenaeus, he kills that reading, because in the same place the tenth place of the episcopate is assigned to Anicetus, between whom and Hyginus, Pius sat; to say nothing of the very explicit testimony of chapter 3, also reported by Eusebius, lib. V, cap. 6. I put an end to this longer note, as the error is easily refuted by the above; I know not what Greeks among Anastasius the Librarian in a scholion on the cited place of the eighth synod [claim], that the apostles did not dare to lay hands on Ignatius when he was being promoted to the prelacy of the Church; naturally, because they knew him to be praised by the mouth of God, and sanctified by His touch. Matt. XVIII, 2: "And Jesus calling a little child, etc.," whom the later Greeks imagine to be Ignatius. ^{B C D}

[Translating the notes column]:

(50) *An.* In the Vienna manuscript, it is better as *upo* [by], which, if it were absent, Annianus could have been said to be the first from Mark, that is, after Mark. CLER.

(51) *Abillios.* [So another codex, the Vienna one.] Thus Flaccus Avilius in Eusebius is *Abilios*, for Philo it is *Avilios*. In the martyrdom of Peter of Alexandria, *Milos* is read for *Abilios*, indeed a massive corruption, but not unusual in this name. For he is called Milo, lib. IX, cap. 19, of the *Catalogus Sanctorum* of Peter de Natalibus; and at the end of the Royal Ms. 2423, in the list of patriarchs, it is written *Aimilianos*. What follows here about Luke ordaining Avilius can be illustrated by the title of the Gospel according to Luke, in the Syriac version: *The Gospel of Luke the evangelist, which he brought forth and evangelized in Greek in Alexandria the Great*; and in the Persian: *The Gospel of Luke which he wrote in the Greek-Egyptian language in Alexandria*.

With which titles agree the scholia found in the codices of the Royal Library 1489, 1782: *It was written in Greek fifteen years after the Ascension of the Lord, in Alexandria the Great.* The Gospel of Luke was written in Greek fifteen years after the Ascension of the Lord, in Alexandria the Great. And: *The Gospel according to Luke was written in Syriac in Alexandria the Great, fifteen years after the Ascension of the Lord.* See the commentary on that evangelist at the end of Oecumenius. ID.

(52) The ancients and moderns place Linus the son of Claudia, [who was] that one (as it seems) who is joined to him in the greeting II Tim. IV, 21, as the first pontiff of the Roman Church, and that he was ordained by Paul, no one else says, if I remember correctly: moreover, he who composed the *Liber Pontificalis*, and Nicephorus, and others, but writers of little faith, make Peter the consecrator of Linus, just as they do of Cletus or Anacletus and Clement. But Irenaeus, lib. III, cap. 3, writes that the apostles Peter and Paul handed the office of the episcopate to Linus; but Zonaras and Balsamon, on the Carthaginian canons, state that Linus was established as pontiff by Peter. Now, that Linus met his death before Peter is affirmed by many, [but it is] denied by Eusebius, *Hist. eccl.* lib. III, cap. 2 (which chapter Rufinus omitted in his translation, perhaps intentionally), [and it is] left in the middle by Epiphanius in haer. XXVII, cap. 6. Of our author, Clement existed, ordained by Peter. And indeed, they commonly agree on the ordination, and a notable testimony of this matter exists in Tertullian's book *De praescriptione haereticorum*, cap. 32. It is added by others after the pseudo-Clement epistle to James, which Rufinus translated into the Latin language, and after the *Epitome of the Recognitions*, that this happened shortly before the coryphaeus of the apostles departed from life. Although there is a doubt in Epiphanius similar to the previous one, whether Clement was consecrated pontiff by Peter or by Cletus. Concerning the succession, a greater difficulty arises: with many and most authoritative doctors interposing Cletus, or Anacletus, or Anencletus (for I add my vote to the opinion affirming that he is one and the same) between Linus and Clement; the procession of whom the martyr Irenaeus leads; nor is our side lacking great defenders, as even Optatus lib. II and Augustine epist. 165; but Pseudo-Tertullian numerating thus in the carmen 3, *Adversus Marcionem*, Linus, Cletus, Anacletus, Clement, but with little probability; finally Tertullian where above, with Clement already falsely cited, and in Nicephorus *Hist.* II, 35, Proclus in the treatise *De traditione divinae missae*, Rufinus *De adulteratione librorum Origenis*, Jerome I *in Jovinianum*, 7, and at the chapter LIII of Isaiah in most of the Latins [as noted] by the same Jerome in the *Catalogus* where [he speaks] of Clement, which place and [those of] Photius cod. 112, 113, should be compared; Eucherius in *Epistola Parenetica*; Bede *Hist.* lib. II, cap. 4; Aldhelm *De laudibus virginitatis*, cap. 12; Walter of Laon, in the epistle to Peter Abelard, in *Spicilegium* tome II, by the author of the *Chronicle of the Bishops of Metz*, shortly after the beginning, [and] in the same volume VI of the best collection, and Paschal II in the epistle to Norigaud, which the most illustrious man Stephanus Baluzius brought to light this year, [all of them] saying or implying that Clement was the first successor of Peter, and the second pontiff from him; according to the sepulchral title, which exists in the *Chronicle of Casauria* at the year.

ordained by Paul, and Clement, after the death of Linus, was ordained second by me, Peter. Of Ephesus (55), Timothy was indeed ordained by Paul, and John by me, John. Of Smyrna (54), Aristo was first, after whom came Stratæas the son of Lois, and third, Aristo. Of Pergamum, Gaius (55), and of Philadelphia, Demetrius, by me (56); but by Paul, Lucius of Cenchreæ (57); and of Crete, Titus; and Dionysius (58) of Athens.

[Variorum Notæ omitted]

^A Of Phoenicia, of Tripoli, Maron (59); of Phrygia, of Laodicea, Archippus (60); of the Colossians, Philemon (61); of Beroea in Macedonia, Onesimus, he who was of Philemon; and Crescens, of the churches in Galatia. Aquila and Nicetas (62) of the parishes in Asia; Crispus, of the church in Aegina. These are they to whom the care of the parishes in the Lord has been entrusted by us: mindful of whose teaching, always keep our words; and may the Lord be with you, now and unto the endless ages, even as He Himself said to us, being about to be taken up to His own God and Father: “For behold,” He says, “I am with you all the days, even unto the consummation of the age. Amen.”

CHAPTER XLVII.

Morning Prayer.

only art Lord, Jesus, the Christ of God ^A of every created nature, our King; through whom to Thee be glory, honor, and adoration.

CHAPTER XLVIII. Evening Prayer.

Praise the Lord, O you servants; praise the name of the Lord. We praise Thee, we hymn Thee, we bless Thee, for Thy great glory, Lord King, Father of Christ, the immaculate Lamb, who takest away the sin of the world; to Thee belongs praise, to Thee belongs hymn, to Thee belongs glory, to God and Father, through the Son, in the most holy Spirit ^B, to the ages of ages. Amen. Lord, now lettest Thou Thy servant depart in peace, according to Thy word; for my eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples, a light for the revelation of the Gentiles, and the glory of Thy people Israel.

CHAPTER XLIX. Prayer at Dinner.

Blessed art Thou, O Lord, who nourishest me from my youth, who givest food to all flesh; fill our hearts with joy and gladness, that always having all sufficiency, we may abound in every good work, in Christ Jesus our Lord; ^C through whom to Thee be glory, honor, and power, to the ages. Amen.

CHAPTERS OF THE EIGHTH BOOK.

1. For what reasons of the signs are miracles performed. 2. Concerning unworthy bishops and presbyters. 3. That it is a most important matter to prescribe those things which are performed in the churches. 4. Concerning ordinations. 5. Invocation at the ordination of bishops. 6. The Divine Liturgy, in which there is an address for the catechumens. 7. For those possessed by demons. 8. For those who are to be baptized. ^D 9. The laying on of hands, and prayer for the penitent.

^A X. Prayer for the faithful. XI. Invocation for the faithful. XII. Constitution of James, brother of John, son of Zebedee. XIII. Prayer for the faithful after the divine oblation. XIV. Prayer after communion. XV. Invocation after communion. XVI. On the ordination of presbyters, the constitution of John, the beloved of the Lord. XVII. On the ordination of deacons, the constitution of Philip. XVIII. Invocation for the ordination of a deacon. XIX. On the deaconess, the constitution of Bartholomew. XX. Invocation at the ordination of a deaconess. XXI. On subdeacons, the constitution of Thomas. XXII. On readers, the constitution of Matthew. XXIII. Constitution of James, son of Alphaeus, concerning confessors. XXIV. Of the same, concerning virgins. B XXV. Constitution of Lebbaeus, surnamed Thaddaeus, concerning widows. XXVI. The same, concerning the exorcist. XXVII. Simon the Cananaean, on the bishop, by how many he ought to be ordained. XXVIII. Of the same, canons concerning bishops, presbyters, deacons, and the remaining clergy. XXIX. On the blessing of water and oil, the constitution of Matthew. C XXX. Of the same, concerning first-fruits and tithes. XXXI. Of the same, concerning those things that remain over. XXXII. Various canons of Paul the Apostle, concerning those who approach baptism, whom it is right to admit, and whom to reject. XXXIII. On which days servants ought to rest. XXXIV. At what hours, and why one ought to pray at them. XXXV. Constitution of James, brother of the Lord, concerning the evening office. XXXVI. Evening prayer. XXXVII. Evening thanksgiving. XXXVIII. Morning thanksgiving. XXXIX. Morning imposition of hands. XL. Invocation for first-fruits. D XLI. Prayer for the departed. XLII. How and when it behoves the memorials of deceased faithful to be made, and that from their means it should be given to the poor. XLIII. That memorials or legacies help nothing for those who depart this life in impiety. XLIV. On the drunkards. XLV. On receiving those who suffer persecution for Christ's sake. XLVI. That every one, in the station of the clergy in which he is constituted, ought to remain and observe the order; and not to seize for himself those things which have not been entrusted to him. XLVII. Ecclesiastical canons.

BOOK EIGHT. CONCERNING CHARISMS, AND ORDINATIONS, AND ECCLESIASTICAL CANONS.

CHAPTER I.

Why and for whose sake signs and miracles are performed.

^A When God and our Savior Jesus Christ delivers to us the great mystery of godliness, and invites both Jews and Greeks to the knowledge of the one and only true God his Father, as he himself says somewhere, giving thanks for the salvation of those who have believed: "I have manifested thy name to men; the work which thou gavest me, I have finished"; and when he says to the Father concerning us: "Holy Father, even if the world did not know thee, yet I knew thee, and these have known thee"—it is fitting, as if we were perfected, that he speaks to all at once concerning the charisms given by him through the Spirit: "And these signs shall follow those who have believed: In my name they will cast out demons; they will speak with new tongues; they will take up serpents; and if they drink any deadly thing, it will not harm them; they will lay hands on the sick, and they will recover." These charisms were first given to us the apostles, who were to preach the Gospel to every creature; and afterwards they are necessarily granted to those who have believed through us, not for the benefit of those who perform them, but for the persuasion of the unbelievers; that those whom the word did not persuade, the power ^B of signs might put to shame. For signs are not for us the faithful, but for the unbelieving, whether Jews or Greeks. For it is not our gain to cast out demons, but theirs who are cleansed by the operation of the Lord; as the Lord himself, instructing us, shows by saying: "Do not rejoice that the spirits are obedient to you; but rejoice that your names are written in heaven," since the former occurs by his power, but the latter by our own good will and diligence, being, of course, assisted by him. It is not, therefore, necessary that every believer should cast out demons, or raise the dead, or speak in tongues; but only he who is vouchsafed a charism for some useful purpose, for the salvation of the unbelievers, who are often put to shame not by the demonstration of words, but by the operation of signs, being worthy of salvation; for not all the ungodly are converted by miracles. ^C And witness to this is that the charisms of healings and of other signs are not given for the benefit of those who perform them, but for the assurance of the unbelievers, and that it is not necessary for every believer to perform a sign.

^A For neither did the Egyptians believe in God, although Moses performed so many signs and wonders, nor did the multitudes of the Jews believe in Christ, who was like Moses, while He was healing every disease and every infirmity among them; and neither was the rod transformed 75 into a serpent, the hand made leprous, and the Nile turned into blood sufficient to move the former, nor were the blind seeing, the lame walking, and the dead being raised 76 sufficient to move the latter. To the one, Jannes and Mambres 77 offered resistance, and to the other, Annas and Caiaphas. Thus, signs do not persuade everyone, but only those who judge matters with an open mind, for whose sake it is the good pleasure of God that miracles ^B be performed, as a wise manager; not by the strength of men, but by His own will. We say these things for the sake of those who have received such charisms, so that they may not exalt themselves above those who have not received them. We mean by charisms those that are shown through miracles, since there is no one who, having believed in God through Christ, has not received a spiritual charism. For the very fact of having been delivered from the impious worship of many gods, and of having believed in God the Father through Christ, is a charism of God; and so too is having cast off the Jewish veil, and having believed that, by the good pleasure of God, the Only-Begotten, who existed before the ages, was in the end of time born of a virgin, without the intercourse of a man; and that He lived as a man without sin, having fulfilled all the righteousness of the law; and that by the ^C permission of God, God the Word endured the cross, despising shame; and that He died, and was buried, and rose again on the third day, and after the resurrection remained for forty days with the apostles, and, having completed every ordinance, was taken up in their sight to God and the Father who sent Him. Whoever has believed these things, not foolishly nor without reason, but with judgment and certainty, has obtained a charism from God; and likewise, he who has been kept free from all heresy. Let no one, therefore, of those who perform signs and wonders judge or condemn any of the faithful who has not obtained the gift of performing them; for the charisms of God are varied, given by Him through Christ, and you have indeed received this one, while that one has received something else; for either a word of wisdom, or of knowledge, or a discerning of spirits, or a foreknowledge of things to come, or a word of teaching, or an unsearch-

- able patience, or legitimate temperance. ^A For Moses, the man of God, when performing signs in Egypt, did not exalt himself above his own countrymen; and having been called a god, he did not act arrogantly toward his own prophet, Aaron. But neither did Jesus the son of Nave, having led the people after him, even when he had stayed the sun at Gabaon and the moon at the valley of Aialon during the war against the Jebusites—because the day was not sufficient for the victory—become puffed up with arrogance against Phinees or Chaleb. Nor did Samuel, having performed so many marvelous deeds, count David, who was pious and dear to God, as nothing; and yet both were prophets, and the one was a high priest, the other a king. And although there were seven thousand saints in Israel who had not bowed the knee to Baal, only Elias among them, and his disciple Eliseus, became workers of miracles; yet Elias did not mock Abdias the steward, who indeed feared God but did not perform signs, nor did Eliseus look down upon his own disciple who trembled before the enemies. ^B Indeed, neither did the wise Daniel, having been delivered twice from the mouth of lions, nor did the three children from the furnace of fire, treat the rest of their own countrymen as nothing. For they knew that they had not escaped these dangers by their own power, but by the strength of God, and that it was by His power that they performed signs and were delivered from difficulties. Therefore, let no one among you exalt himself against his brother, even if he be a prophet or a miracle-worker. For if it were granted that there should no longer be any unbeliever, all performance of signs would henceforth be superfluous. For to be pious arises from the good will of the individual; but to perform miracles arises from the power of Him who acts: the former concerns ourselves, the latter concerns God, who works for the reasons we have already stated. ^C Therefore, let neither a king make nothing of the generals who are under him, nor let the leaders make nothing of their subjects. For if there were no subjects, the leaders would be superfluous; and if there were no generals, the kingdom would not stand. Neither, then, let a bishop exalt himself against the deacons or the presbyters, nor the presbyters against the people; for the composition of the assembly consists of one another. For bishops and presbyters are priests of some, and the laity are the laity of some; and to be a Christian is in our own power, but to be an apostle, or a bishop, or anything of that sort, is not in our power, but belongs to God, who bestows the charisms. Let these things, then, be said thus far for the sake of those who have been deemed worthy to receive charisms or dignities. ^D

CHAPTER II. On unworthy bishops and presbyters

But we add this to the discourse: that not everyone who is a prophet is necessarily a holy man; nor is everyone who casts out demons necessarily pious.

For indeed Balaam the son of Beor, the diviner, prophesied, being ungodly; and Caiaphas, the falsely named high priest; and the devil also predicts many things, and the demons around him; and yet, by reason of this, there is no spark of piety within them, for they are weighed down by ignorance because of their voluntary wickedness. It is clear, ^A therefore, that the ungodly, even if they prophesy, do not by their prophecy cloak their own ungodliness; nor will those who cast out demons be made holy by their departure, for they deceive one another, just like those who perform stage tricks for the sake of laughter; and they destroy those who pay attention to them. Neither is an ungodly king still a king, but a tyrant; nor is a bishop ^B who is weighed down by ignorance or wickedness a bishop, but he bears a false name, appointed not by God, but by men; as were Ananias and Samaias in Jerusalem, and Sedekias and Achias, the false prophets in Babylon. But Balaam the diviner also paid the penalty for having corrupted Israel in Beelphegor; and Caiaphas later became a self-murderer; and the sons of Sceva, attempting to cast out demons, were wounded by them and fled shamefully; and the kings of Israel and Judah, when they lived ungodly lives, suffered various punishments. It is clear, ^C therefore, that those who are bishops and presbyters in name only shall not escape the judgment from God; for it shall be said to them even now: "You, O priests, who despise my name, I will deliver you to the slaughter; as Sedekias and Achias, whom the king of Babylon roasted," as the prophet Jeremiah says. We say these things, not that we despise true prophecies, for we know that they are wrought in the holy ones by the inspiration of God, but to restrain the arrogance of those who vaunt themselves; adding this: that God takes away grace from such men. "For God opposes the proud, but gives grace to the humble." Silas and Agabus, ^D indeed, prophesying in our own time, did not rank themselves with the apostles, nor did they overstep their own bounds, although they were loved by God. But also women have prophesied: in olden times, Miriam, the sister of Moses and Aaron; and after her, Deb-

^Abora; and after these, Huldah and Judith, the one under Josiah, the other under Darius. The mother of the Lord also prophesied, and Elizabeth her kinswoman, and Anna; and in our own time the daughters of Philip. Yet these women did not set themselves up against men, but kept to their own measure. Therefore, if there be anyone among you, whether man or woman, who happens to have such a gift, let him be humble-minded, that God may be well pleased with him; for, He says: "Upon whom shall I look, but upon the humble and quiet man, and him that trembleth at my words?"

CHAPTER III.

We have indeed set forth the first parts of the discourse concerning the spiritual gifts, whatever things God of His own will bestowed upon men; and how He refuted the manner of those who attempted to speak lies, or were moved by a strange spirit; and that God often bestowed His grace upon the wicked for prophecy and the working of miracles. But now ^B the discourse urges us on to the most important part of ecclesiastical order; so that you, having learned this constitution from us, you who by the will of Christ have been ordained bishops through us, may do all things according to the commands delivered to you by us; knowing that he who hears us, hears Christ; and he who hears Christ, hears His God and Father; to whom be glory for ever. Amen.

CHAPTER IV.

We, therefore, the twelve apostles of the Lord, being present, enjoin these our divine Constitutions concerning every ecclesiastical order; there being present with us also the vessel of election, Paul our fellow-apostle, and James the bishop, and the rest of the presbyters, and the seven deacons. ^C I, therefore, Peter, say first, that a bishop is to be ordained, as we have all together ordained in the preceding, blameless in all things, chosen by the whole people as the most excellent. And when he has been named and approved, the people having assembled, together with the presbytery and the bishops who are present...

^B on a Lord's Day, let them give their consent. And let the chief of the ministers ask the presbytery and the people if this is the person whom they request to be their ruler; and when they have signified their assent, let him ask again whether he is witnessed to by all as being worthy of this great ^C and brilliant leadership, whether his conduct regarding piety toward God is upright, whether what is just toward men has been observed, whether his household affairs have been well managed, and whether his life has been beyond reproach. And when everyone has testified in truth—and not out of prejudice—that he is such a person, as though before God the Judge and Christ, and with the Holy Spirit and all the holy and ministering ^D spirits also present, let them inquire a third time whether he is truly worthy of the ministry, so that "at the mouth of two or three witnesses every word may be established." And when they have agreed a third time that he is worthy, let all be asked for the sign of assent; and when they have given it readily, let them be heard. And when silence has been made, let one of the chief bishops, standing near the altar along with two others—while the other bishops and presbyters pray in silence, and the deacons hold the divine Gospels open upon the head of him who is being ordained—say to God:

VARIOUS NOTES

(89) *On a Lord's Day.* It is not necessary to dwell on common and trite matters. Therefore, I shall propose only the corrupt canon of the third Council of Saragossa, in order to amend it. It reads: "It is announced to us in the holy and sufficiently venerable council that some pontiffs, overlooking the rule of truth, consecrate churches built by the faithful with pious devotion, outside of the Lord's Days. If, therefore, when any of us mortals is promoted to the priestly office, we do not in the least suffer that those who are judged worthy of the honor of an ecclesiastical order should be appointed on other days, but only on the Lord's Day festivals, how much more should the deified holy temples, which are deemed worthy of honor by the faithful people, not be permitted to be consecrated apart from the Lord's Days? We are restrained from prohibiting the presumptions of such pontiffs not only by the judgment of the holy Fathers, but by our own deliberation we decree that it be permitted to no pontiff whomsoever, in whatever provinces they are established, to consecrate holy churches henceforth, except on the designated Lord's Days." It should be written: "We are restrained from prohibiting the presumptions of such pontiffs—not only of the holy Fathers' judgment, but by our own deliberation we decree that it be permitted to no pontiff whomsoever, etc."

(90) *Of this.* An alternative reading: *of God*.

(91) *And all the holy and ministering spirits.* For indeed, according to the opinion of the holy Fathers, the churches are full of angels, especially at the time of the divine office and on solemnities: among whom hold the first place the angels who are guardians and patrons of churches, and the angels who assist and preside at the altars. Tertullian notably [says] in *De pudicitia*, chap. 14: "He mocked therefore both his own spirit and the angel of the Church," etc. Origen, homily 11, *on Numbers*: "The angels also offer the firstfruits, each one, I believe, of his own nation, and again each one of his own Church," and the rest, which [may be read] in that place, if one has time; homily 20 on Luke: "In accordance with what John writes in the Apocalypse, an angel presides over each Church generally." [He] assigns two bishops to individual churches, a visible and an invisible one, a man and an angel. I am omitting other places and other authors. I add only the twin testimonies of Basil and Palladius: the former, *epistle* 191: "And the angel who is the guardian of the Church came with you"; the latter, in the *Life of Chrysostom*: "The angel of the church also departed with him." ^D Now concerning the angels of the altars, besides the *Spiritual Meadow*, chap. 4, St. Epiphanius bears witness in *Heresy 35*, chap. 5, in these words: "And in St. John's Apocalypse; who, writing to one of the Churches from the person of the Lord, that is, to the bishop appointed there, along with the power of the holy angel who is upon the altar, says..." The words concerning the temple of Jerusalem are from the last canon of B. Hilary on Matthew: "The veil of the temple is torn; because from then on the people is divided into parts, and the honor of the veil is taken away along with the protection of the guardian angel." But the author of sermon 3, on the Lord's Ascension, in Chrysostom, vol. VI: "The angel," [he says], "Terrified, fled out of the temple, with the veil of the house torn asunder."

(92) *Sign of assent.* In the famous epistle of Synesius the bishop: "The sign of ordination." However, I would like the reader to know that if I have written little or nothing about many rites, it is because, being anticipated by learned men, I do not at all feel encouraged to compile their writings.

CHAPTER V. Invocation at the ordination of bishops

^A O Being, Master, Lord, God, Almighty, the only unbegotten and without a king; who always art, and existest before the ages; who art in need of nothing, and art above every cause and origin; the only true, the only wise; who alone art Most High; invisible by nature; whose knowledge is without beginning; the only good, and incomparable; who knowest all things before they come to pass; the knower of hidden things; inaccessible; without master; God and Father of Thine only-begotten Son, our God and Savior, the creator of all things through Him, the provider, the guardian; the Father of mercies, and God of all consolation; who dwellest in the high places, and lookest upon the lowly. ^B Thou who hast given the laws and rules of the Church, through the incarnate presence of Thy Christ, under the witness of the Paraclete, through Thy apostles, and us, the bishops standing by Thy grace; who from the beginning hast appointed priests for the curation of Thy people. Abel first, Seth, and Enos, and Enoch, and Noah, and Melchizedek, and Job; who didst designate Abraham and the rest of the patriarchs together with Thy faithful servants Moses, and Aaron, and Eleazar, and Phinehas; who from among them didst select rulers, and priests in the tabernacle of the testimony; who didst choose Samuel for a priest and a prophet; who didst not leave Thy sanctuary without ministers; who by Thy benevolence hast manifested those in whom Thou didst wish to be glorified. ^C Do Thou also now, through the intercession of Thy Christ, pour out through us the power of Thy sovereign Spirit, which is administered by Thy beloved Child Jesus Christ, which He bestowed by Thy will upon Thy holy apostles, of the eternal God. Give in Thy name, O God who knowest the heart, to this Thy servant, whom Thou hast chosen for bishop, to shepherd Thy holy flock, and to perform the high-priesthood to Thee, ministering blamelessly night and day, and propitiating Thy face, to gather the number of those who are being saved, and to offer to Thee the gifts of Thy holy Church. Give unto him, O Master Almighty, through Thy Christ, the participation of the Holy Spirit; ^D so that he may have authority to forgive sins according to Thy command, to assign the clergy according to Thy precept, and to loose every bond according to the power which Thou gavest the apostles; and that he may please Thee in meekness, and with a pure heart, constantly, blamelessly, and irreprehensibly offering to Thee the pure and unbloody sacrifice, which through Christ Thou didst ordain as the mystery of the New Testament, for an odor of sweetness; through Thy holy Child Jesus Christ, our God and Savior.

^A And after he has prayed this, let the remaining priests say, Amen; and with them all the people. And after the prayer, let one of the bishops offer the sacrifice upon the hands of him who has been ordained; and in the morning let him be enthroned in the place assigned to him by the other bishops, all of them kissing him with the kiss in the Lord. And after the reading of the Law and the Prophets, and of our Epistles and the Acts and the Gospels, let the one ordained salute the Church, saying: The grace of our Lord Jesus Christ, the love of God and the Father, and the communion of the Holy Spirit, be with you all. And let all respond: And with thy spirit. ^B And after the salutation, let him address the people with words of exhortation. And when he has finished the discourse of doctrine, I, Andrew, the brother of Peter, say, let all stand up, and let the deacon, ascending to a high place, proclaim: Let none of the hearers; let none of the unbelievers. And silence being made, let him say:

CHAPTER VI. The Divine Liturgy, in which is the address for the catechumens. Pray, ye catechumens. And all the faithful for them with thought pray for them, saying: Lord, have mercy. Let the deacon serve…

for them, saying: ^A For the catechumens, let us all beseech God, that the good and lover of mankind may graciously hear their supplications and prayers; and, having accepted their petition, may He succor them, and grant them the requests of their hearts as is expedient for them; may He reveal to them the Gospel of His Christ, enlighten them, and instruct them; may He teach them divine knowledge, instruct them in His commands and ordinances; may He implant in them His holy and saving fear; may He open the ears of their hearts to be occupied in His law day and night; may He strengthen them in piety; may He unite and number them with His holy flock, vouchsafing to them the laver of regeneration, the garment of ^B incorruption, the true life; may He deliver them from all impiety, and give no place to the adversary against them; may He cleanse them from all pollution of flesh and spirit, and dwell and walk within them through His Christ; may He bless their comings-in and their goings-out, and direct their undertakings to what is profitable. Again, let us earnestly beseech for them, that, having obtained the remission of transgressions through the initiation, they may be deemed worthy of the holy mysteries, and of constant communion with the saints. Arise, ye catechumens. Ask for the peace of God through His Christ; a peaceful day, and free from sin, and all the time of your life; your ends Christian; a gracious and merciful God; the forgiveness of transgressions. Commit yourselves to the only unbegotten God through His Christ. Bow your heads, and receive the blessing. ^C And upon each of these things that the deacon proclaims, as we have said before, let the people say: Lord, have mercy; and before all, for the children. ^D And as they bow their heads, let the ordained bishop bless them with a blessing of this kind: O Almighty, unbegotten and inaccessible God, the only true God, God and Father of Thy Christ, Thy only-begotten Son, God of the Paraclete, and...

VARIOUS NOTES

^A for them by the bishop who has been ordained, a blessing such as this: O God, the Almighty, the Unbegotten and Inaccessible, the only true God, the God and Father of thy Christ, thy only-begotten Son, the God of the Comforter, and Lord of all things; who through Christ didst establish the disciples as teachers for the learning of piety; do thou thyself also now look upon thy servants, who are being catechized in the Gospel of thy Christ, and grant them a new heart and renew a right spirit within their inmost parts, that they may know and do thy will with a full heart and a willing soul. Deign to grant them the holy initiation, and unite them to thy holy Church, and make them partakers of the divine mysteries, through Christ, our hope, who died for them; through whom to thee be glory and worship, in the Holy Spirit, unto the ages. Amen. And after this let the deacon say: Depart, ^B you who are being catechized, in peace. And after they have gone out, let him say: Pray, you who are possessed by unclean spirits. Let us all earnestly pray for them: that the all-merciful God, through Christ, may rebuke the unclean and evil spirits, and deliver his own suppliants from the oppression and tyranny of the adversary: may He who rebuked the legion of demons, and the devil, the author of evil, rebuke himself also now those who have apostatized from piety, and deliver his own creatures from his activity, and purify them, whom He created with great wisdom. Let us yet more earnestly pray for them. Save and raise them up, O God, in thy power. Bow down, you who are possessed, and receive the blessing. And let the bishop pray, ^C saying:

CHAPTER VII.

Prayer for those possessed by evil spirits.

Thou who hast bound the strong one, and plundered all his vessels; who hast given us authority to tread upon serpents and scorpions, and over all the power of the enemy; who hast delivered the man-killing serpent into our hands, bound like a sparrow to children; whom all things dread and tremble at before the face of thy power; who didst cause him to fall from heaven to earth like lightning, not by a local fall, but from honor to dishonor, because of his voluntary malice; whose look dries up the abysses, and whose threat melts the mountains, and thy truth remains forever; whom infants praise, and nurslings bless; whom angels hymn and worship; who lookest upon the earth and makest it tremble; who ^D touchest the mountains and they smoke; who threatenest the sea and driest it up, and all its rivers thou [causest to dry up].

^A O unbegotten God, Son of the great Father: rebuke the evil spirits, and deliver the works of thy hands from the infestation of the alien spirit; for to thee belong glory, honor, and adoration, and through thee to thy Father, in the Holy Spirit, unto the ages. Amen. And let the deacon say: Exite, energumeni [Depart, ye possessed]. And when they have departed, let him proclaim: Pray, ye who are to be illuminated by baptism, or the competentes. Intently, all ye faithful, let us pray for them, that the Lord may make them worthy, having been initiated into the death of Christ, to rise again with him, and to become partakers of his kingdom, and sharers in his mysteries, and that he may unite and enroll them with those who are being saved in his holy Church. Save them and raise them up in thy grace. Being signed to God through his Christ, let them bow down and be blessed by the bishop with this blessing: ^B

CHAPTER VIII.

Thou who through thy holy prophets didst foretell to those who are being initiated and baptized: "Wash yourselves, become clean," and through Christ didst ordain the spiritual regeneration: look down now also upon these who are to be baptized, and bless them, and sanctify them, and prepare them to become worthy of thy spiritual gift, and of true adoption, of thy spiritual mysteries, and of the gathering with those who are being saved, through Christ our Savior; through whom to thee be glory, honor, and adoration, in the Holy Spirit, unto the ages. Amen. And let the deacon say: Depart, ye who are to be illuminated. And after this, let him proclaim: Pray, ye penitents. Intently, let us all pray for our brethren who are in penitence, that the God who is full of mercy may show them the way of repentance; that he may accept their palinode, or retractation, and confession, and ^C

^A may he crush Satan under their feet quickly, and deliver them from the snare of the devil and the violence of the demons, and snatch them away from every forbidden word, every base action, and evil thought; may he forgive them all their transgressions, both voluntary and involuntary, and wipe away the handwriting that is against them, and enroll them in the book of life; and may he cleanse them from every pollution of flesh and spirit, and unite them, restoring them to his holy fold. For he himself knows our frame. For "who shall boast of having a pure heart? or who shall be confident of being clean from sin?" ^B For we are all under liability. Let us pray yet more earnestly for them; for "there is joy in heaven over one sinner that repenteth," so that, having turned away from every forbidden work, they may be reconciled to every good act; that the lover of mankind, God, may quickly and graciously receive their supplications, and restore to them the joy of his salvation, and confirm them with a princely spirit, that they may no longer slip, becoming participants of his holy sacred rites, and partakers of the divine mysteries; that, having been shown worthy of the adoption, they may attain eternal life. Let us all continue to pray earnestly for them: Lord, have mercy. Save them, O God, and raise them up by thy mercy. Having risen to God through his Christ, bow down and receive the blessing. The bishop, therefore, shall offer these prayers:

CHAPTER IX.

^A as the ornament of the world, and hast given him a law both innate and written, so that he might live lawfully as a creature endowed with reason; and to him who has sinned, thou hast given as a pledge for repentance thy own goodness: look upon those who have bowed the neck of their soul and body unto thee; for thou desirest not the death of the sinner, but his repentance, that he may turn from his wicked way and live [Ezech. XVIII, et XXXIII]. Thou who didst accept the repentance of the Ninevites [Jon. III]; who willest that all men should be saved, and come to the knowledge of the truth [I Tim. II, 4]; who didst receive with fatherly bowels that son who had consumed his own substance in prodigality and luxury, because he repented of his deed [Luc. XV]: do thou now also accept the repentance of thy suppliants; for there is no one who will not sin against thee [III Reg. VIII, 46]: "For if thou shouldst observe iniquities, O Lord, Lord, who shall stand? Since with thee there is propitiation [Psal. CXXIX, 3];" and restore them to thy holy Church, in their former dignity and honor, through Christ our God and Saviour; through whom to thee be glory and adoration, in the Holy Spirit, unto the ages. Amen.

And let the deacon say: "Depart, you who are in penitence." And let him add: "Let no one of those who are not permitted draw near." ^B Let us who are faithful bow the knee; let us pray to God through his Christ. Let us all earnestly call upon God through his Christ.

CHAPTER X.

An address for the faithful.

Let us pray for the peace and stability of the world and of the holy Churches, that the God of all may grant us his eternal and unfailing peace; that he may keep us persevering in the fullness of pious and religious virtue. Let us pray for the holy catholic and apostolic Church, extended from the ends of the earth to the ends of the earth; that the Lord may keep it unshaken and untossed by waves, and preserve it unto the consummation of the age, founded upon the rock. And let us pray for this holy parish here; that the Lord of all may grant us to pursue his heavenly hope without ceasing, and to render unto him the constant debt of prayer. Let us pray for all the episcopate under heaven of those who rightly divide the word of thy truth; and let us pray for our bishop James and his parishes; ^C and let us pray for our bishop Clement and his parishes; for our bishop... ^D

^A Evodius and his parishes, let us pray: that the merciful God may present them safe, honored, and long-lived to his holy Churches, and may grant them an honored old age in piety and justice. Let us also pray for our presbyters, that the Lord may deliver them from every base and evil thing, and may grant them an upright and honored presbyterate. For the whole diaconate and ministry of Christ let us pray, that the Lord may grant them an irreproachable ministry. For readers, cantors, virgins, widows and orphans let us pray; for those who live in marriage and the procreation of children, let us pray, that the Lord may have mercy on them all. For eunuchs who walk in holiness let us pray. For those who live a continent and religious life, let us pray. For those who make offerings in the holy Church and give alms to the poor, let us pray: and for those who offer sacrifices and first-fruits to the Lord our God, let us pray; that the all-good God may reward them with his heavenly gifts, and give them a hundredfold in the present life, and in the world to come eternal life, and may grant them eternal things in exchange for temporal, and heavenly things for earthly. Let us pray for our newly baptized brethren, that the Lord may strengthen and confirm them. For our brethren afflicted by ill health let us pray; that the Lord may deliver them from every disease and every infirmity, and restore them whole to his holy Church. For those who travel by sea and by land let us pray. For those who are in mines, in exiles, in prisons, and in bonds for the name of the Lord, let us pray. For those who are oppressed in bitter slavery let us pray. For our enemies and those who hate us, let us pray; for those who persecute us for the name of the Lord, ^B let us pray: that the Lord, having softened their rage, may scatter the wrath kindled against us. For those who are outside and are led by error, let us pray; that the Lord may turn them back. Let us remember the infants of the Church; that the Lord, having perfected them in his fear, may bring them to the measure of stature; let us pray for one another; that the Lord may keep and guard us by his grace to the end, and deliver us from the evil one and from all the stumbling-blocks of those who work iniquity, and bring us safe into his heavenly kingdom. For every Christian soul let us pray. Save and raise us up, O God, by thy mercy. Let us stand. Praying intently, let us commend ourselves and one another to the living God through his Christ. Let the high priest pray, and say: ^{C D}

CHAPTER XI.

Invocation for the faithful.

^A O Holy One, who restest in the saints, without beginning, the only Sovereign; who through Christ hast given unto us the preaching of knowledge, for the acknowledgment of thy glory and of thy name, which thou hast manifested unto us for our understanding: do thou, even now, look down through Him upon this thy flock; and deliver it from all ignorance and wicked action; and grant that it may fear thee with fear, and love thee with love, and keep itself from the face of thy glory. Be thou gracious unto them, and propitious, and an attentive hearer in their prayers; and keep them unchangeable, blameless, and irreproachable, that they may be holy in body and soul, having neither spot nor wrinkle nor any such thing; but that they may be entire, and that none among them may be maimed or imperfect. Helper, powerful One, who respectest no man's person, be thou the protector ^B of this thy people, whom thou hast redeemed with the precious blood of thy Christ; their patron, succourer, defender, guardian, most safe wall, bulwark, firm enclosure; for out of thy hand no one can snatch; for there is no other God like unto thee, for in thee is our expectation. Sanctify them in thy truth, for thy word is truth. O thou who doest nothing for the sake of favour, who canst not be deceived, deliver them from every disease and every infirmity, from every transgression, from every injury and fraud, from the fear of the enemy, from the arrow that flieth by day, from the thing that walketh in darkness; and count them worthy of the eternal life which is in Christ thy only-begotten Son, our God and Saviour; through whom to thee be glory and worship, in the Holy Spirit, now and always, and for the ages of ages. Amen. ^C

After this let the deacon say: Let us attend. And let the bishop salute the church, and say: The peace of God be with you all. And let the people answer: And with thy spirit. And let the deacon say to all: Salute one another with a holy kiss. And let the clergy salute the bishop, the laymen the laymen, and the women the women. Let the children stand at the platform, and let another deacon stand over them, that they may not behave disorderly. And let other deacons walk about, and watch the men and the women, that no disturbance may arise, and that no one may make a sign, or whisper, or sleep. And let the deacons stand at the doors of the men, and the subdeacons at the doors of the women, that no one may go out, nor the door be opened ^D during the time of the oblation, even if any believer should arrive. And let one subdeacon give water to the priests for the washing of their hands, which is a symbol of the purity of souls consecrated to God.

CHAPTER XII

Constitution of James, brother of John the son of Zebedee

^A Furthermore, I, James, brother of John the son of Zebedee, say that the deacon should immediately say: "Let none of the catechumens [remain]. Let none of the hearers [remain]. Let none of the unbelievers [remain]. Let none of the heterodox [remain]. You who have prayed the first prayer, depart. Mothers, take up your children. Let no one [have aught] against anyone. Let no one [be] in hypocrisy. Let us stand upright before the Lord with fear and trembling to offer." When these things have been done, let the deacons bring the gifts to the bishop at the altar; and let the presbyters stand on his right hand and on his left, as disciples standing by their teacher. And let two deacons on ^B both sides of the altar hold a fan of fine membrane, or of peacock feathers, or of linen; and let them gently drive away the small flying creatures, so that they may not fall into the cups. Then the high priest, having prayed to himself together with the priests, and having put on a splendid garment, and standing at the altar, let him make the trophy of the cross on his forehead with his hand for all to see, and say: "The grace of the almighty God, and the love of our Lord Jesus Christ, and the communion of the Holy Spirit, be with you all." And let all with one voice respond: "And with your spirit." Then the high priest says: "Lift up your mind." And all: "We lift it up to the Lord." And the high priest: "Let us give thanks unto the Lord." And all: "It is meet and right." And the high priest shall say: "It is very meet and right, before all things to praise thee the true God, who existed before creatures, from whom all fatherhood in heaven and ^C

VARIOUS NOTES

the crowd makes the clergy. For in truth they used to carry the altar and its case, and pour water onto the hands of the priest, as we see in all the churches. In the *Life of S. Marcellus* by Fortunatus in Surius, November 1st, it is said that the subdiaconal ministry is to offer water to the bishop for washing his hands. COT.

(35) *James.* In the manuscript scholium this is added: "James, son of Zebedee, brother of John, preached the Gospel in Judea, was killed by the sword by Herod the tetrarch, and lies in Caesarea."

(36) *You who have prayed... depart.* Those whose prayers are not permitted to be present at the mysteries are to be understood. For if you wish to take this as referring to the prayer of the faithful immediately preceding, as is taken in the chapter, you ought to read: "draw near," since the gifts were being offered before the faithful. COT.

(37) *Fan.* In this note, the author admits the criticism regarding this custom, which is described by not a few, mentioned by many, and as familiar to the Greeks as it is not entirely unknown to the Latins. He is content to have adduced two passages, one Latin, by which Hildefonsus is linked to that one, and the other Greek, because it is obscure, poorly translated by a learned interpreter, and lies in error, needing our help. Therefore, in the *Customs of the Monastery of Cluny*, book II, ch. 30, of the *Spicilegium Acherianum*, vol. IV, p. 142, it is written: "And one of the ministers, who should always be two, standing with a fan near the priest, from the moment when the infestation of flies begins to arise until it is finished, does not neglect to ward them off from the sacrifice and from the altar, or from the priest himself." But in the *Chronicle* which they call Alexandrian, p. 892: It seems to be read, and to be translated: "Under Patriarch Sergius of Constantinople was instituted the chanting, after the holy mysteries have been received by all, when the venerable fans, patens, chalices, and other sacred vessels are to be carried back by the clergy into the sacristy, after the leavings have been removed from the side-tables and the distribution [is finished], and all have been placed upon the holy table, and the last verse of the communion [psalm] has been chanted. And this troparion is also said: 'Let our mouth be filled with thy praise, O Lord, that we may hymn thy glory, for thou didst deem us worthy to partake of thy holy mysteries. Keep us in thy sanctification, all the day meditating on thy righteousness. Alleluia.'"

(38) *To the cups.* So you will find in liturgies and in the rites of ordination. For sometimes the celebrating Greeks did not use one chalice. ID.

(39) *For all to see.* Absent in the other manuscript. VIND. CLEF

CLER.

It is meet and right.

For Thou art He who established the heaven as a vault, and stretched it out like a curtain, and founded the earth upon nothing by Thy will alone; who fixed the firmament, and fashioned night and day; who brought forth light from Thy treasures, and by its covering (48) brought on darkness for the rest of the animals that move in the world; who ordained the sun in the heaven for the beginning of the day, and the moon for the beginning of the night; and who inscribed the choir of the stars in the heaven for the praise of Thy magnificence; who made water for drink and for cleansing, vital air for inspiration (49) and the yielding of the voice through the tongue striking the air, and hearing assisted by it so as to receive the speech falling upon it; who made fire as a consolation for darkness, for the fulfilling of need, and that we might be warmed and illuminated by it; who separated the great sea from the land, and of the land Thou didst make it traversable for feet, and of the sea Thou didst make it navigable; and didst fill the one with small and great animals, and didst fill the other with tame and wild ones, and didst crown it with various plants, and deck it with herbs, and beautify it with flowers, and enrich it with seeds; who established the abyss, and didst wrap a great monster (50) around it, the piled-up oceans of salt waters, and didst enclose it with gates of the finest sand; who by Thy Spirit dost at one time lift it up to the height of mountains, and at another time level it into a plain; at one time dost drive it into the fury of a storm, and at another time ^B make it passable for a ship.

VARIOUS NOTES

Regarding the note: "Let them for the present be called thrones, and third without arrangement, ‘principalities’." Brightnesses, ascents, intellectual powers or minds; Dionysius, ascents, hosts, without arrangement; Ages, eternal things, without arrangement, invisible powers, choirs higher than the heavenly vaults, hosts of angels, spirits born of intellectual light, ageless ages, other infinite ages of ages. For even the angels are called ages. Sabaoth: If a Hebrew called one kind "Saba," from which “Sabaoth” was formed, happening to be the leader of those, not another than God. Kingdoms, hosts, Deities, or gods, Spirits, intellectual spirits, ministers, ministries; from the word *ketos* [read *kytos*], breadth; as conversely from *histemi* (to stand), *stelos* and *stylos* (pillar). *Chytos* (poured out). Gregory of Nyssa, Homily 15 on the Song of Songs. Ferrarius renders: "Therefore God of all, the first genus of a certain rational kind, which He made to excel others in honor; which in my opinion comprises those who are called gods; the second, let them be called in the present time thrones; the third indeed principalities without discord." He read *without arrangement*, as he must be read, that is, without any intermediate [being] where another interpreter, Perionius, placing it without order, transfers it—a ridiculous interpretation. I pass from the arrangement to the number. That it is uncertain is reported by not a few; some say infinite. But from the Dionysian ennead, many detract, not only by omission, but also while joining the two orders into one. Thus cherubim and seraphim seem to be confused in the mystical catechesis of Cyril of Jerusalem. Thus virtues and seraphim are mixed by Gregory of Nyssa, Book 1 Against Eunomius; and likewise by Theodoret, who supports this on Colossians 1:16. Moreover, Augustine confuses more in his Enarrations on Psalm 79, and in the chapter of the Enchiridion to Laurentius. What of the fact that the words of Caesarius are open regarding only seven orders, in Dialogue, Response to Question 44? Now, passed over by Dionysius, these are found: Vigilantes, among the Syrians; in the Hypotyposes of Clement of Alexandria; same place, and also in his disciple Origen, Vol. 1 on John, with the Hebrews concurring. Cyril, Catechesis 16; and Spirituals, among the Maronites, who also recognize the Ignei or Fiery ones as distinct from the seraphim; supra Book 7, chapter 35: of whom Clement of Alexandria [speaks] in the cited book, p. 796, col. 1, A; Methodius On the Resurrection, among Epiphanius, Heresy 64, n. 33; and also Gregory of Nazianzus, Oration 34, in the place noting that those, “Ascensions and Ascents,” descend from the famous doctrine of Origen. [Look at] this chapter, and thence the interpolated epistle of Ignatius to the Trallians, n. 5, in the same place and elsewhere. Hilary on the Trinity, before the middle: "Archangels know not, angels have not heard, the ages do not contain." Eusebius, In Praise of Constantine, p. 606: they are called invisible powers, choirs higher than the heavenly vaults, hosts of angels, spirits born of intellectual light, ageless ages, other infinite ages of ages. And by Jerome on Ephesians 3: "Ages are explained as all spiritual and rational creatures that have existed in the ages." Add Dionysius On the Divine Names, ch. 5 and 10; and there the interpreters, and especially that scholium of theirs; thrones and cherubim, with Theodoret supporting, whence it is strange that it could be affirmed by James Ussher, a man of such great learning and doctrine, to the Ignatian epistle, that the mention of these Aeons does not occur. Finally, the words of Origen are as above, where he mentions the Father and the Son, but they differ in no way from the hosts. Cor.

(48) *Stole*. In the Vindobona codex: *systole*. CLER. (49) *Eispnoen*. Add in the Vindobona codex: *and aspiration and respiration*, correctly. Id. (50) *Ketos* or *kytos*. Favorinus Lexicon, *kytos*, from *kytos*, breadth; as conversely from *histemi*, *stelos* and *stylos*. *Chytos*, this must be read as capacity, amplitude, from the Vindobona codex. CLER.

^A and at times laying it out as a plain, and at times raging with winter storms, and at times calming it with a serene breeze, so that it might be easy for mariners traveling upon it. You, who girded with rivers the world that was made by You through Christ, and watered it with torrents and drenched it with perennial fountains, and constrained it with mountains to be an immovable and most secure foundation. For You filled Your world and adorned it with fragrant and medicinal herbs; with many and diverse living creatures, strong and weaker, edible and serviceable, tame and wild; with the hissing of serpents, the cries of varying birds; with the cycles of years, the numbers of months and days, the orders of the seasons; with the courses of clouds bringing rain, for the generation of fruits and the preservation of living creatures; with the balancing of winds that blow when they are commanded by You, and ^B the multitude of plants and herbs. And You did not only create the world, but You also made therein man, the citizen of the world, having shown him to be the world of the world. For You said to Your Wisdom: «Let us make man according to our image, and according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air.» Therefore also, You made him of an immortal soul and a corruptible body; the former made from nothing, the latter from the four elements; and You gave him, in his soul, rational discernment, the distinction between piety and impiety, and the observation of justice and injustice; but in his body, You granted him the five-fold sense and progressive movement. For You, O God Almighty, through Christ, planted a paradise in Eden toward the east, adorned with every kind of edible plant, and into it, as if into a sumptuous home, You brought him; and in his forming, You gave him an innate law, so that he might have within himself and of his own the seeds of the knowledge of God. And having brought him into the paradise of delight, You granted him power over all things for consumption, but forbade him the taste of one alone, in the hope of better things, so that if he kept the commandment, he might receive immortality as the reward of this. But when he neglected the commandment, and by the deceit of the serpent and the counsel of the woman, tasted the forbidden fruit, ^C You justly drove him out of paradise, yet in Your goodness You did not despise him who was perishing utterly; for he was Your own work; but having subjected creation to him, You gave him to prepare his own food with his own sweats and labors, while You were the one producing, increasing, and ripening all things; and having laid him to sleep for a short time, You called him by an oath to regeneration; having dissolved the decree of death, You promised life through resurrection; and not only this, but also regarding those who were poured out from him into an innumerable multitude, You glorified those who remained steadfast to You,

and those who turned away from You, You punished. And You accepted the sacrifice of Abel as of a holy man, but rejected the gift of the fratricide Cain as of one defiled. And in addition to these, You received Seth and Enos, and translated Enoch. For You are the creator of men, the giver of life, and the fulfiller of need; the giver of laws, and the rewarder of those who keep them, and the avenger of those who transgress them. You are He who brought the great flood upon the world because of the multitude of those who acted impiously, and You saved the just Noah from the flood in an ark with eight souls, [making him] the end of those who had passed away, and the beginning of those who were to come after. You are He who ignited the terrible fire against the Sodomite pentapolis, and turned a fruitful land into salt for the wickedness of those who dwelt in it, and snatched the holy Lot from the conflagration. ^B You are He who delivered Abraham from ancestral impiety, and appointed him heir of the world, and caused Your Christ to appear to him. You are He who designated Melchizedek as high priest of divine worship. You are He who showed Your much-suffering servant Job to be a victor over the serpent, the origin of evils. You are He who made Isaac the son of promise. You are He who made Jacob the father of twelve children, and increased those from him into a multitude, and led them into Egypt with seventy-five souls. You, O Lord, did not disregard Joseph; but as a reward for the chastity kept for Your sake, You gave him to rule over the Egyptians. You, O Lord, did not overlook the Hebrews being oppressed by the Egyptians, because of the promises made to their fathers; but You delivered them, having punished the Egyptians. And when men had corrupted the natural law, and [when they] began to think of the creation, at one time as if by chance, and at another time honoring it more than is fitting, and placing it side by side with You, the God of all; You did not allow them to be led into error, but rather, by bringing forth Your holy servant Moses, You gave through him the written law as an aid to the natural [law], and showed that the creation was Your work, and You banished the error of polytheism. You adorned Aaron and his descendants with priestly honor; You punished the Hebrews when they sinned, and received them when they returned. You punished the Egyptians with ten plagues; having divided the sea, You led the Israelites across; and You destroyed the pursuing Egyptians by drowning them. You made the bitter water sweet with wood; You caused water to gush forth from a hard rock; You rained manna from heaven; You provided food from the air, the quail; You established a pillar of fire by night for enlightenment, and a pillar of cloud by day for a shade against the heat. By declaring Jesus to be commander of the army, through him You overthrew the seven nations of the Canaanites, You parted the Jordan, You dried up the rivers of Etham, You cast down the walls ^D without human machines or hands. To You be glory for all things, O Master Almighty.

^A You are worshipped by numberless hosts of angels, archangels, thrones, dominions, principalities, authorities, powers, armies, and æons; by the Cherubim and the six-winged Seraphim, who with two wings cover their feet, with two their heads, and with two fly, crying out together with a thousand thousand archangels and ten thousand times ten thousand angels, unceasingly and without silence; and let all the people in common say: “Holy, holy, holy, Lord Sabaoth; heaven and earth are full of His glory; blessed be He forever. Amen.”

And let the high priest say next: “For You are holy in truth, and most holy, highest and superexalted forever. Holy also is Your only-begotten Son, our Lord and God, Jesus Christ, who, having ministered in all things to You, His God and Father, both in varied creation and in fitting providence, did not despise the human race that was perishing: but after the natural law, after legal admonition, after prophetic reproofs and the oversight of angels—when men violated both the natural law and the written law, and from their memory threw away the flood, the burning of Sodom, the plagues on the Egyptians, and the slaughters inflicted upon the Philistines, and when all were about to perish—it pleased Him, who is the creator of man, by Your will to become man; the Lawgiver to be under the law; the High Priest to be the offering; the Shepherd to be the sheep. And He appeased You, His own God and Father, and reconciled Him to the world, and freed all from the impending wrath, having been born of a virgin, having been born in the flesh—the God the Word, the beloved Son, the firstborn of every creature, according to the prophecies concerning Him spoken by Him, from the seed of David and Abraham, of the tribe of Judah. ^C And He, the Former of all who are born, was made in the womb of a virgin; He who is without flesh became incarnate; He who was begotten without time was born in time. He lived holily and taught lawfully; He drove away every disease and every infirmity from men; He performed signs and wonders among the people. He partook of food, drink, and sleep, He who feeds all those in need of food and fills every living thing with good pleasure. He manifested Your name to those who were ignorant of it, He put ignorance to flight, He rekindled piety, He fulfilled Your will, He completed the work which You gave Him. And having accomplished all these things, He was seized by the hands of lawless men—of priests and high priests falsely so-called, and of a lawless people—by the betrayal of him who was diseased with malice, and having suffered many things at their hands and having endured every ignominy by Your permission, He was delivered to Pilate the governor. And He, the Judge, was judged; He, the Savior, was condemned; the Sinless ^D was nailed to a cross, and died—He who is by nature immortal…”

He was buried, the Author of life, that He might deliver those for whose sake He came from suffering and death, and break the bonds of the devil, and rescue mankind from his deceit; and He rose from the dead on the third day; and having spent forty days with His disciples, He was taken up into the heavens, and sits at the right hand of You, God and His Father. ^B Mindful, therefore, of what He endured for our sake, we give Thee thanks, O God Almighty, not as much as we ought, but as much as we are able, and we fulfill His ordinance. For on the night in which He was betrayed, having taken bread in His holy and spotless hands, and having lifted up His eyes to Thee, His God and Father, He broke it, and gave it to His disciples, saying: “This is the mystery of the New Covenant; take of it, eat; this is my body, which is broken for many for the remission of sins.” Likewise, having mingled the cup with wine and water, and sanctified it, He gave it to them, saying: “Drink from it, all of you; this is my blood, ^C which is poured out for many for the remission of sins. Do this in remembrance of me. For as often as you eat this bread and drink this cup, you proclaim my death until I come.” Mindful, therefore, of His passion, and death, and resurrection from the dead, and return to the heavens, and His future second coming, in which He comes with glory and power to judge the living and the dead, and to render to each according to his works, we offer to Thee, the King and God, according to His ordinance, this bread and this cup, giving Thee thanks through Him, because Thou hast counted us worthy to stand before Thee and ^D minister as priests to Thee; and we beseech Thee, that Thou wouldst look propitiously upon these gifts set forth before Thee, O Thou who art the God who has need of nothing, and that Thou wouldst be well-pleased with them for the honor of Thy Christ, and send down Thy Holy Spirit upon this sacrifice, the witness of the sufferings of the Lord Jesus, that He may show this bread to be the body of Thy Christ, and this cup to be the blood of Thy Christ, that they who partake of it may be confirmed in piety, may attain the remission of their sins, may be delivered from the devil and his error, may be filled with the Holy Spirit, may be made worthy of Thy Christ, and may attain eternal life, Thou being reconciled to them, O Lord Almighty. We further make supplication to Thee, O Lord, also for Thy holy Church from the ends

^A of the earth, which Thou hast purchased with the precious blood of Thy Christ, that Thou mayest preserve it unshaken and unagitated until the end of the age; and for every episcopate that rightly divides the word of truth. We further beseech Thee for my own unworthiness, who offer [the sacrifice] to Thee, and for the whole presbytery, for the deacons and all the clergy, that Thou mayest make all wise and fill them with the Holy Spirit. We further beseech Thee, O Lord, for the king, and for those in authority, and for the whole army, that they may be at peace with us, so that, passing all the time of our life in quietness and concord, we may glorify Thee through Jesus Christ, our hope. We further offer to Thee also for all the saints who have pleased Thee from the beginning of the world: patriarchs, prophets, righteous men, apostles, martyrs, confessors, bishops, presbyters, deacons, subdeacons, readers, chanters, virgins, widows, ^B laity, and all whose names Thou Thyself knowest. We further offer to Thee for this people, that Thou mayest show it forth to the praise of Thy Christ as a royal priesthood, a holy nation; for those in virginity and purity, for the widows of the Church, for those in honorable marriage and childbearing, for the infants of Thy people, that Thou mayest not cast off any one of us. We further beseech Thee also for this city and those who dwell in it, for those in sickness, for those in bitter servitude, for those in exile, for those in confiscation, for those who are sailing and traveling; that Thou mayest be a helper and defender to all. ^C We further beseech Thee also for those who hate us and persecute us for Thy name's sake, for those who are outside and have wandered, that Thou mayest turn them to what is good and soften their anger. We further beseech Thee also for the catechumens of the Church, and for those who are tempest-tossed by the adversary, and for our brethren who are in repentance: that Thou mayest perfect the first in faith, cleanse the second from the working of the evil one, receive the repentance of the third, and forgive both them and us our transgressions. We further offer to Thee also for the wholesomeness of the air and the fruitfulness of the fruits, that we, partaking without ceasing of the good things from Thee, may praise Thee unceasingly, who givest food to all flesh. We further beseech Thee also ^D for those who are absent for a reasonable cause: that Thou mayest keep us all in piety and bring us together into the kingdom of Thy Christ, the God of every nature subject to sense and understanding, our King, immutable, blameless, unreprovable: for to Thee is all glory, worship and thanksgiving, honor and adoration, to the Father, and to the Son, and to the Holy Spirit, now, and always, and in

into the endless and everlasting ages of ages. And let all the people say: Amen. And let the bishop say: The peace of God be with you all. And let all the people say: And with your spirit. And let the deacon proclaim again:

CHAPTER XIII.

Let us pray again and again to God through His Christ, for the gift that has been offered to the Lord God, that the good God may receive it through the mediation of His Christ unto His heavenly altar, for an odor of sweetness. Let us pray for this Church and for the people; let us pray for all the episcopate, for the whole presbytery, for all the diaconate and ministry in Christ, for all the fullness of the Church; that the Lord may preserve and ^Bkeep them all. Let us pray for kings and those in high station; that our affairs may be in peace, so that we may lead a quiet and peaceable life in all godliness and honesty. Let us make mention of the holy martyrs, that we may be accounted worthy to become partakers of their struggle. Let us pray for those who have fallen asleep in the faith. Let us pray for the state of the air and the ripening of the fruits. Let us pray for the newly illuminated, that they may be strengthened in the faith; let all encourage one another. Raise us, O God, by Thy grace; arise, and let us commend ourselves to God through His Christ. And let the bishop say: O God, who art great and of great name, ^Cgreat in counsel and mighty in works, the God and Father of Thy holy Child Jesus our Savior, look upon us and upon this Thy flock, which Thou hast chosen through him unto the glory of Thy name, and sanctifying our body and our soul, grant that we, having become pure from all filthiness of flesh and spirit, may attain unto the good things set before us; and do not judge any of us unworthy, but be our helper, comforter, and defender, through Thy Christ; with whom to Thee be glory, honor, praise, thanksgiving, and to the Holy Spirit, unto the ages. Amen. And after all have said, Amen, let the deacon say: Let us attend. And let the bishop thus speak to the people: Holy things for the holy. And let the people answer: ^DOne holy, one Lord, one Jesus Christ, to the glory of God the Father, blessed for ever. Amen. Glory to God in the highest, and on earth peace, in ho-

men good will. Hosanna to the Son of David: blessed is He that cometh in the name of the Lord, God the Lord, and He appeared to us. Hosanna in the highest. ^A And after this, let the bishop partake, then the presbyters, and the deacons, and the subdeacons, and the readers, and the singers, and the ascetics; and among the women, the deaconesses, and the virgins, and the widows; then the children, and then all the people in order, with reverence and godly fear, without noise. And let the bishop ^B distribute the oblation, saying: The Body of Christ; and let him that receiveth say: Amen. And let the deacon hold the cup, and in distributing it, let him say: The Blood of Christ, the cup of life; and let him that drinketh say: Amen. And let the thirty-third Psalm be said whilst all the rest are partaking. And when all, men and women, have partaken, let the deacons take what remaineth and carry it into the pastophoria. And when the singer hath finished, let the deacon say:

CHAPTER XIV. Exhortation after the Communion.

of piety, for the remission of sins, for the life of the world to come. Let us rise. In the grace of Christ, let us commend ourselves to God, to the only unbegotten God, and to His Christ. And let the bishop offer the thanksgiving.

CHAPTER XV. Invocation after communion.

^A and hearken to me for Thy name’s sake; and bless those who have bowed their necks unto Thee; and grant unto them the petitions of their hearts that are for their profit, and let none of them be cast out from Thy kingdom; but sanctify them, keep, protect, assist, and deliver them from the adversary and from every enemy; preserve their houses, and guard their comings in and their goings out. For to Thee is glory, praise, majesty, worship, and adoration; and to Thy Son Jesus, Thy Christ, our Lord and God and King; and to the Holy Spirit, now and always, and unto the ages of ages. Amen.

And the deacon shall say: Depart in peace. ^B We, the apostles, establish these things concerning the mystic worship before you, the bishops, and the presbyters, and the deacons.

CHAPTER XVI.

The Constitution of John, the disciple beloved of the Lord, regarding the ordination of presbyters.

Furthermore, regarding the ordination of presbyters: I, who am beloved of the Lord, establish this before you, the bishops. When you ordain a presbyter, O bishop, lay your hand upon his head with the presbytery and the deacons standing by; and praying, say: O Lord Almighty, our God, who by Christ didst create all things, and by Him dost provide for all things appropriately. For to Him to whom it belongs to do diverse things, to Him also belongs the power to provide in diverse ways. For this cause, O God, Thou providest: for the immortals, indeed, by conservation alone; but for mortals, by succession; for the soul, by the care of laws; ^C for the body, by the fulfillment of its need. ^D Look down, therefore, even now upon Thy holy Church, and increase it, and multiply those who preside over it, and give them power to labor in word and in deed for the edification of Thy people. Look down, moreover, even now upon this Thy servant, who by the suffrage and judgment of the whole clergy has been co-opted into the presbyterium, and fill him with the spirit...

of grace and counsel, so that he may help and govern Thy people in a clean heart; just as Thou didst look upon Thy chosen people, and didst command Moses to elect elders, whom Thou didst fill with Thy spirit. And now, O Lord, grant, preserving in us the spirit of Thy grace undiminished, that, filled with the power of healing and with speech apt for teaching, he may instruct Thy people in meekness, and serve Thee sincerely in a pure mind and willing and holy soul; and may he perform blamelessly the sacred rites for the people; through Thy Christ, with whom to Thee be glory, honor, and veneration, and to the Holy Spirit, for ever. Amen.

Chapter XVII. Philip's constitution on the ordination of deacons.

^B Concerning the ordination of deacons, I, Philip, ordain: O bishop, you shall appoint a deacon, laying your hands upon him, with the whole presbyterium and the deacons standing by you, and praying, you shall say:

Chapter XVIII. Invocation for the ordination of a deacon.

O God Almighty, truthful and neither deceiving nor false, who art rich unto all who call upon Thee in truth, terrible in counsels, wise in thought, mighty and great: hear our prayer, O Lord, and with Thy ears perceive our supplication, and show Thy face upon this Thy servant, who is being appointed unto Thee for the ministry of the diaconate; and fill him with the Holy Spirit and with power, just as Thou didst fill Stephen, the martyr and imitator of the sufferings of Thy Christ; and grant unto him that, having administered the ministry committed to him well, steadfastly, harmlessly, and blamelessly, he may be deemed worthy of a higher rank, through the mediation of Thy only-begotten Son; with whom to Thee be glory, honor, and veneration, and to the Holy Spirit, for ever. Amen.

Chapter XIX. Bartholomew's constitution on the deaconess.

Concerning the deaconess, I, Bartholomew, ordain: O bishop, you shall lay your hands upon her, with the presbyterium standing by, together with the deacons and the deaconesses; and you shall say:

Chapter XX. Invocation for the ordination of a deaconess.

^D O eternal God, the Father of our Lord Jesus Christ,

the Creator of man and woman; who didst fill with the Spirit Miriam, ^A Deborah, Hannah, and Huldah; who didst not disdain that Thy only-begotten Son should be born of a woman; who also in the tabernacle of the testimony and in the temple didst appoint women keepers of Thy holy gates: look down also now upon this Thy handmaid, who is chosen for the ministry, and bestow upon her the Holy Spirit, and cleanse her from all pollution of flesh and spirit, that she may worthily perform the work which has been entrusted to her, to Thy glory and the praise of Thy Christ; with whom to Thee be glory and adoration, and to the Holy Spirit, for ever. Amen.

Chapter XXI. Thomas's constitution on subdeacons.

Chapter XXII. Matthew's constitution on lectors.

^A eternal, who art rich in mercy and compassions, who hast disclosed the structure of the world through the things which are made, and who preservest the number of thine elect; do thou also now look upon thy servant, who is entrusted to read thy holy Scriptures to thy people; and give unto him the Holy Spirit, the prophetic Spirit. Who didst instruct Ezra thy servant to read thy laws to thy people; and now, being entreated by us, grant wisdom to thy servant, and give him, having accomplished the work entrusted to him without blame, to be shown worthy of a greater degree, through Christ, with whom to thee be glory and worship, and to the Holy Spirit, unto ages. Amen.

CHAPTER XXIII.

The constitution of James, son of Alphaeus, concerning confessors.

I, James, son of Alphaeus, also ordain concerning confessors. A confessor is not ordained; for this is a matter of will and patience, and is worthy of great honor, as one who has confessed the name of God and of his Christ before nations and kings. But if necessity ^B require him for a bishop, or a presbyter, or a deacon, he is ordained. But if any confessor, not having been ordained, shall seize for himself such office under the pretext of his confession, let him be deposed and cast out; for he is nothing, seeing that he has denied the ordinance of Christ and is worse than an infidel.

NOTES OF VARIOUS AUTHORS

^C Matthew and James, son of Alphaeus: this is not so; for one and the same person is meant. And he is in a most grave error, militating directly against the Gospels and the Acts of the Apostles, who does not distinguish James, son of Alphaeus, from Matthew or Levi. A faulty reading in Mark, indicated by Victor, gave the occasion for the error. Furthermore, regarding the Commentaries on the Gospel of Mark by Victor, presbyter of Antioch, besides what learned men have taught, it is to be noted that this interpretation exists in the Imperial Library of Vienna in a manuscript codex, among the Lambecian books, lib. III, 38, but without the author’s name. [COT.]

(90) O God. This is an added scholium in the Vienna codex. [CLER.]

(91) Thy servant. These words are incorrectly missing in the Vienna codex. [Ibid.]

(92) But if necessity, etc. Confessors used to be promoted to honors, as witnessed by Cyprian, epist. 33, 34, 35, and before him by Tertullian, *adversus Valentianos*, cap. 4. Whose passage, as it is memorable and brief, I shall transcribe: "Valentinus had hoped for the bishopric, because he possessed both talent and eloquence; but being indignant that another, by the prerogative of a place gained through martyrdom, obtained it, he broke away from the authentic rule of the Church." From the constitution [of this work], a man of much learning, Joannes Morinus, in *De sacris ordinationibus*, exercitation 11, cap. 2, last n., tries to conclude that confessors were ordained as deacons and presbyters without the receiving of inferior degrees; and likewise as exorcists, from Constitut. cap. 26, about to conclude in the same way concerning the episcopate, if he had wished: whereas our author says nothing of the kind. [COT.]

CHAPTER XXIV. The same, concerning virgins.

CHAPTER XXV. The constitution of Lebbæus, surnamed Thaddæus, concerning widows.

CHAPTER XXVI. The same, concerning an exorcist.

CHAPTER XXVII. Simon the Cananite, concerning the bishop, by how many he ought to be ordained.

a bishop ought to be ordained. A bishop ^A let him be ordained by three or two bishops. But if any one be ordained by one bishop, let him be deposed, both he and he who ordained him. But if necessity should arise that he be ordained by one, because it is not possible for more to be present on account of persecution, or other similar cause, let him bring the decree of the commission of more bishops.

CHAPTER XXVIII.

Canons of the same, concerning bishops, presbyters, deacons, and the rest of the clergy.

The same, I determine concerning the canons. A bishop blesses, he is not blessed; he lays on hands, he ordains, he offers; he receives a blessing from bishops, but from presbyters by no means. ^B A bishop deposes every clerk who is worthy of deposition, except a bishop; for of him he is not able. A presbyter blesses, he is not blessed; he receives blessings from a bishop and from a fellow-presbyter, and in the same manner he imparts them to a fellow-presbyter; he lays on hands, he does not ordain; he does not depose, but he excommunicates those who are subject to such punishment. A deacon does not bless, does not... ^C

Deposition of Arius and those with him, by Alexander, Archbishop of Alexandria.

ALEXANDER, to the presbyters and deacons of Alexandria and the Mareotis presently in attendance, to the beloved brethren in the Lord, greeting.

Although you have already subscribed to those things which I sent concerning Arius and those about him, exhorting them to deny their impiety and to assent to the sound and Catholic faith, and have also shown your upright purpose and your agreement with the Catholic Church in matters of dogma; yet because I have dispatched letters to all ministers everywhere in the world concerning those about Arius, I have judged it necessary to assemble you, the clergy of the city, and to summon you who are from the Mareotis, especially since even among you, ^D Chares and Pistus the presbyters, and Serapio, and Parammon, and Zosimus, and Irenaeus the deacons, have followed the party of Arius and have wished to be deposed with them; that you may know what is now committed to writing, and may show your agreement in these matters, and may give your vote to the deposition of Arius and those about Pistus and their associates. For it is necessary that you should know the things written by me, and that each one should keep them in his heart, as if they were written for himself.

^A And he does not depose, but he segregates and excommunicates those who are inferior, if they deserve that punishment. A deacon does not bless, does not give the blessing, but receives it from the bishop and presbyter; he does not baptize; he does not offer. But when the bishop or presbyter has offered, he distributes it to the people, not as a priest, but as one ministering to priests. It is not permitted for any of the other clergy to perform the work of a deacon. A deaconess does not bless; nor does she perform anything of those things which presbyters or deacons do, but only guards the doors, and ministers to the presbyters when women are being baptized, for the sake of decency. A deacon excommunicates a subdeacon, a reader, a cantor, or a deaconess, if there happens to be such a need in the absence of a presbyter. It is not permitted for a subdeacon to excommunicate, nor for a reader, nor a cantor, nor a deaconess, nor a cleric, nor a layman. For they are servants of the deacons.

Chapter XXIX. Matthew's constitution on the blessing of water and oil.

Chapter XXX. By the same, on first fruits and tithes.

CHAPTER XXXI.

CHAPTER XXXII.

VARIOUS NOTES

^A let him be received. If there be a procurer of harlots, either let him cease from pimping, or let him be cast out. A harlot approaching, either let her cease or let her be cast out. An idol-maker ^B approaching, either let him cease or let him be cast out. If any man or woman from the stage approaches, or a charioteer (17), or a gladiator, or a racer, or a player (18), or an Olympic gamester, or a flute-player, or a cithara-player, or a lyre-player (19), or one who shows off his dancing, or a tavern-keeper: let them either cease or be cast out. A soldier approaching, let him be taught not to do wrong, not to calumniate, but to be content with the wages given to him; if he is persuaded (20), let him be received; but if he speaks against it, let him be cast out. A sodomite, a lewd man, a fool (21), a magician, an enchanter, an astrologer, a diviner, a charmer of animals, a *lotax* (22), a mob-leader, a maker of amulets (23), an expiator, an augur, a sign-interpreter (24), a juggler.

VARIOUS NOTES

(17) *Charioteer*. Regarding this canon, and the Eliberitan, there is fittingly added the elegant history from the *Life of Hilarion* by Jerome: A charioteer of Gaza, struck in the chariot by a demon, became entirely rigid, so that he could neither move his hands nor turn his neck. Carried therefore on a bed, while he could only move his tongue in prayer, he heard that he could not be healed unless he believed in Jesus and promised that he would renounce his former art. He believed, he promised, and he was healed, and he exulted more in the salvation of his soul than of his body. Augustine, *De opere monachorum*, chap. 13: *He was neither a breaker-in nor a thief, nor a charioteer, nor a hunter, nor an actor (histrio), nor a dishonest earner.* I pass over Tertullian, along with others. ^C

(18) *Player* (Λουδεμπιστής). (The Royal Codex 772, which contains the text with the acute accent on the penultimate syllable, *Esthaut* [read: *loudeblistis*], which in the Glossaries is *lanista*, or rather *ludi procurator*, as he is called by Tacitus, he to whom the care of the games and public shows was entrusted.) Lexicon of Favorinus: Hence the marginal gloss of the Royal Book 2392, at the place in the Constitutions, as far as I have been able to pursue the running text: *Vide supra Constit. lib. v.* Truly the Greeks err who draw this word toward the meaning of lewdness. In the Lexicon of Stephanus, in Meursius: [The Royal ms.: "among the Photian Bibliotheca, second to last code. The Greek says... and he says... but since it does not say... This concerning the first Greek, as afterwards it was in use. The old Greek-Latin lexicon... *fodicinarius*. In the same way the Latins of the Middle Ages use *lyristen*. Whence *lyristria* in Augustine, *contra Julianum*, cap. 11. Ibidem."]

(19) *Cithara-player* and *lyre-player*. Noted by Helladius in the *Bibliotheca* of Photius on the penultimate code. [Greek text in note preserved.] ^D

(20) *If he is persuaded*. Proposed as *in copula* in the Vienna codex, and not badly. CLER.

(21) *Fool*. It signifies a soft, lascivious, sluggish, boastful, fatuous man. The best gloss here is: [followed by Greek interpretation of *lotax* related to "beggar" and "vagabond"]. *Do you not see these beggars, whom we are accustomed to call lotages? How they go about, how we even take pity on them? But nevertheless, to them no pardon is given. For we do not forgive them when, playing at dice, they lose their own clothes.* Chrysostom, *homilia* on the Epistle to the Ephesians. In our Scholia at [reference] it is noted, if it is well only not deleted I read: [Greek comment regarding *lotax* as theatrical jester]. The meaning of the word *lotax* is defined from the outcome. It is something like this: *Certain ones demonstrating in the old way their love for one another, filling round cups (baukalia) with wine, would send them aloft. And if any resonance occurred upon the carrying up of the cup, they made this a sign of love, measuring the amount of it by the pitch of the sound.* *Lotax*, a thief, or one anointed with perfumes, or one wasting his life in base things, as the harlot, and the androgyne, or the player. *Lotophagoi*, *Lotos*; a certain treat, and a pipe, with incantations, and with charms, and with amulets, and with guards (amulets, if guards). amulets, [which are] guards, making amulets, hanging them on in sicknesses or for philtres. Ibidem.

(23-24) *Of symbol-divination, of auguries, of symbol-divination, oracles, or of foot-divination, necromancy, inspirations, according to the limbs... [Greek text regarding the Delphic oracle and the Pythoness]. Symbolical, to divine symbolically...

sounds; let them be tested over time. For vice is difficult to cast off; when they have ceased, let them be received, but if they are not persuaded, let them be rejected. If a slave woman of some unbeliever is a concubine, and devotes herself to him alone, let her be received; but if she behaves wantonly with others also, let her be rejected. If a believer has a concubine, if she is a slave, let him cease and marry her legally [(29)]; if she is free, let him marry her legally; if he will not, let him be rejected. Whoever follows the customs of the Gentiles, or Jewish fables, let him either mend his ways or be rejected. If anyone is addicted to theater-mania, or to hunting, or to horse-races, or to contests [(30)], let him either cease or be rejected. He who is about to be catechized, let him be catechized for three years; but if someone is zealous and has goodwill regarding the matter, let him be received, because it is not time, but character that is judged. Let the teacher [(31)], even if he be a layman, if he is experienced in the word and dignified in character, teach; for all shall be taught of God. ^B

NOTES OF VARIOUS AUTHORS

[(25)] *Palmun hermeneus*. Epiphanius in *Exposition of the Faith*, no. 21, discusses these two places unfortunately, the unhappy Magnus in *Miscellanea* book IV, last chapter, expounding upon extispices, the inspection of entrails, and palpitation. And no more happily in Petavius’s edition of Epiphanius; he translates *palmon* as lots. Palpitation is the quivering and jumping of any limb, called *saltus*, *saltio*, and *salissatio*; whence *salitores* and *salissatores*, who used to augur something favorable or unfavorable from it, a kind of augury they call *palmikón*, *palmōtikón*, *palmastikón*. The Sibyl Erythraea, Posidonius, and many others wrote on this matter; and Meursius cites in *Exercitationum criticarum*, part 1, pp. 114, 115, the words of Melampus the Hierogrammateus from the work inscribed, *On the divination of pulses, to King Ptolemy*. ^C [(26)] *Guarding against those who encounter*, etc. [al. *deformity of sight*], or of feet. Likewise St. Chrysostom in *Homily to the people of Antioch*: "Oftentimes a man going out of his own house saw a one-eyed man, or one limping, and took it as an omen." Item St. Basil on *Isaiah* II, 6. Ib. [(27)] *Of sight*, *Cod. Vind.*, erroneously. *Cler.* [(28)] *A slave woman of some unbeliever*. Note from many authors, and therefore not to be explained by more, that there are two kinds of concubines: one clearly illicit, those who are taken secretly, for a time, for the sake of lust alone; and another permitted sometimes and tolerated, of women taken publicly and in perpetuity for the purpose of bearing children, though without dowry instruments. But it would be akin to guilt not to record the passage of B. Augustine, who pertains singularly to the Constitution. Concerning a concubine also, if she has professed that she will know no other man, even if she be dismissed by him to whom she is subject; it is deservedly doubted whether she ought not to be admitted to receive baptism, ch. 19. *Lib. de fide et operibus*. Cor. [(29)] *Cease, and marry her legally*. To cast off the handmaid, and to take a wife of certain free birth, is not a duplication of marriage, but a progress of honesty, replies Pope Leo to Rusticus Narbonensis inquiring, Epist. 92. Ib. [(30)] *Horse-races, or contests*. Three ancient books have this in this fragment, *infra*, etc. And afterwards, one of these, Cor. [(31)] *The teacher*, etc. Codice Regio: "From the ordinances of Paul the holy apostle; concerning ecclesiastical canons." — *The teacher, even if he be a layman*, etc. Some opposing this canon, bring forward another canon, promulgated, as they say, by the greatest of the apostles Paul, thus: "The teacher, even if he be a layman," etc. ^D That one, I know not who, replies that diversity arises from the diversity of times: when Christians were few, and they among other charisms received the gift of doctrine; and when many were made Christians, that charism ceased along with other gifts. He adds that later canons and laws prevail over earlier ones. Nicon the monk in the *Pandects*, an unpublished work, of the same Royal Gaza, ch. 8... You can read on this question, on both sides, Eusebius’s *Ecclesiastical History*, book VI, ch. 19; the Council of Carthage 4, canon 98; and the epistles of Leo PP. 62 and 63, which last passage is cited in the *Capitularia*, addit. IV, ch. 19; although lib. III, ch. ult., our author says that it is the duty of presbyters. I interpret it concerning ordinary law, or concerning public sermons in the Church, to the faithful. ID.

^A Every faithful man or woman, rising from sleep in the morning, before they perform any work, having washed 32, let them pray. But if any instruction in the Word is taking place, let them prefer the instruction of piety to work. Let the faithful man or woman be kindly attentive to their servants; just as we have also ordained in what we have previously said, and taught in the epistles.

CHAPTER XXXIII.

^A Let them keep the Ascension as a holiday, because of the completion of the dispensation concerning Christ. Let them keep Pentecost as a holiday, because of the coming of the Holy Spirit which was granted to those who believed in Christ. Let them keep the feast of the Nativity as a holiday, because on it the unexpected grace was bestowed upon men, that the Word of God, Jesus Christ, was born of the Virgin Mary for the salvation of the world. Let them keep the feast of the Epiphany ^B as a holiday, because on it the manifestation of Christ's divinity took place, when the Father testified to Him at His baptism, and the Paraclete, in the form of a dove, pointed out to those who were present the One who was testified to. Let them keep the days of the apostles as holidays; for they were appointed your teachers unto Christ, and they accounted you worthy of the Spirit. Let them keep the day of Stephen the first martyr as a holiday, and the other holy martyrs, who preferred Christ to their own lives.

CHAPTER XXXIV. At what hours, and why one must pray at these times.

Perform prayers in the morning, and at the third hour, and the sixth, and the ninth, and in the evening, and at cockcrow. In the morning, giving thanks that the Lord hath enlightened you, having taken away the night and brought on the day. At the third hour, because at this hour the Lord received the sentence of condemnation from Pilate. At the sixth, because at this hour He was crucified. At the ninth, because all things were shaken ^C when the Lord was crucified, while they shuddered at the temerity of the impious Jews, and could not bear the insult offered to the Lord. In the evening, giving thanks that He has granted you the night as a rest from the labors of the day; and at cockcrow, because that hour announces the approach of day for the performance of the works of light. If, on account of the unbelievers, it is impossible to go to the church, you shall gather in some house, O bishop; lest a pious man enter into a church of the impious: for the place does not sanctify the man, but the man the place. But if the impious hold the place, let it be shunned by you, as being defiled by them; ^D for just as pious priests sanctify, so do the ungodly profane. If neither at home... [index: entries preserved]

nor in church it is possible to hold a gathering, let each one sing psalms by himself, read, and pray, or even two or three together: ^A “For where two or three are gathered together in my name, there am I in the midst of them.” Let not a faithful man pray at home with a catechumen; for it is not right that one who has been initiated should be defiled along with one who is uninitiated. Let not a pious man pray at home with a heretic: “For what fellowship hath light with darkness?” If a faithful man or woman be united with those of servile condition, let them either be separated or rejected.

CHAPTER XXXV.

James the brother of Christ, an ordinance concerning the evening office.

And I, James, brother of Christ according to the flesh, but His servant as of the only-begotten Son of God, and bishop of Jerusalem ordained by the Lord Himself and the apostles, say this: When it is evening, gather the church, O bishop, ^B and after the evening psalm has been said, the deacon shall recite the prayers for the catechumens, for those troubled by unclean spirits, for the competents, and for the penitents, as we have said above. And when these have been dismissed, the deacon shall say: "As many as are faithful, let us pray to the Lord." And after he has recited the things of the first prayer, he shall say:

CHAPTER XXXVI.

The evening prayer.

Save and raise us up, O God, through Thy Christ. Having been raised up, let us ask for the mercies of the Lord and His compassions, the angel of peace ^C assigned to us, good and profitable things, and a Christian end to our life. Let us ask that the evening and night be peaceful and free from sin, and all the time of our life be blameless. Let us commend ourselves and one another to the living God, through His Christ; and the bishop, praying, shall say:

Chapter XXXVII. Evening Thanksgiving.

^A O God without beginning and without end, the Maker of all things through Christ, and their Preserver, but before all things ^B His God and Father, the Lord of the Spirit, and King of all things intelligible and sensible; who hast made the day for the works of light, and the night for the rest of our weakness—for "Thine is the day, and Thine is the night; Thou hast prepared the light and the sun"—do Thou now, O Master, Lover of mankind and most good, graciously accept this our evening thanksgiving. Thou who hast brought us through the length of the day, and brought us to the beginnings of the night, keep us through Thy Christ; grant us a peaceful evening and a night free from sin, and vouchsafe unto us eternal life, through Thy Christ, by whom to Thee be glory, honor, and adoration, in the Holy Spirit, world without end. Amen. The deacon shall say: Bow for the laying on of hands. And the bishop shall say: O God of our fathers, and Lord of mercy, who by Thy wisdom didst fashion man, the rational animal, most dear to God of all ^C those upon the earth, and didst give him authority to rule over things upon the earth, and didst establish by Thy will rulers and priests, the former for the security of life, and the latter for lawful worship: do Thou now also, O Lord Almighty, be inclined and show the light of Thy countenance upon Thy people, who have bowed the neck of their hearts; and bless them through Christ, by whom Thou hast enlightened us with the light of knowledge and hast revealed Thyself to us; with whom to Thee, from every rational and holy nature, is due fitting adoration, and to the Spirit, the Paraclete, world without end. Amen. The deacon shall say: Depart in peace.

In like manner, in the morning, after the morning psalm has been recited, and the deacon has dismissed the catechumens, the energumens, the candidates for baptism, ^D and the penitents, and performed the solemn prayer (that we may not repeat the same things again); after the words "Save them, O God, and raise them up in Thy grace," let him subjoin: Let us ask of the Lord His mercies and compassions, that this morning and this day may be peaceful and free from sin, and all the time of our pilgrimage, an angel of peace, a Christian end to our lives, a propitious and merciful God. Let us commend ourselves and one another to the living God, through His Christ. And the bishop...

^A praying, says:

Chapter XXXVIII. Morning Thanksgiving.

God of spirits and of all flesh, incomparable and needing nothing; You who gave the sun to rule the day, and the moon and stars to rule the night; look even now upon us with benevolent eyes, and receive our morning thanksgivings, and have mercy upon us. For we have not stretched out our hands to a strange god; since there is no new god among us, but You, the eternal and endless One. You who granted us existence through Christ, and through Him gave us well-being; do You, through Him, count us worthy of eternal life, with Whom to You be glory, and honor, and reverence, and to the Holy Spirit, unto the ages. Amen. And the deacon shall say: Bow for the imposition of hands. And the bishop shall pray, saying:

Chapter XXXIX. Morning Imposition of Hands.

God, faithful and true, You who show mercy to thousands and ten thousands of those who love You, the friend of the humble and defender of the poor, for Whom all things exist in need, because all things are Your servants; look upon this Your ^B people, who have bowed their heads to You, and bless them with a spiritual blessing; guard them as the apple of an eye; preserve them in piety and justice; and count them worthy of eternal life, in Christ Jesus, Your beloved Son; with Whom to You be glory, honor, and reverence, and to the Holy Spirit, now and always, and unto the ages of ages. Amen. And the deacon shall say: Depart in peace. But for the first-fruits which are offered, the bishop gives thanks in this manner:

Chapter XL. Invocation for First-fruits.

We give thanks to You, Lord Almighty, Creator of all things and provider, through Your only-begotten Son ^C Jesus Christ our Lord, for the first-fruits offered to You; not as much as we ought, but as much as we are able. For what man is able to give You thanks worthily for what You have given them for their participation? God of Abraham, and of Isaac, and of Jacob, and of all the saints; You who brought everything to perfection and maturity through Your Word, and commanded the earth to produce fruits of every kind for our joy and nourishment; You who gave to the duller and stupider creatures the fodder of hay, to the herbivorous the grass, and to some flesh, to others seeds, but to us wheat as food ^D suitable and appropriate, and other different things, some for use, some for health, and some for enjoyment. For all these things, therefore, You are most to be praised, You who are

^A beneficent through Christ, through whom is glory, honor, and veneration to You, in the Holy Spirit, unto the ages. Amen.

Furthermore, concerning those who have rested in Christ, after the deacon has spoken the prayer ^B (so that we might not say the same things again), the deacon shall add these as well:

CHAPTER XLI.

Prayer for the dead.

Let us pray for our brothers who have rested in Christ; that the God who loves mankind, who has received the soul of the departed, may overlook every offense of his, voluntary and involuntary, and becoming gracious and merciful, may assign him to the land of the pious, who are resting in the bosom of Abraham, Isaac, and Jacob, together with all those who from the beginning of time have been pleasing to God, and have done His will; where there has fled away pain, and grief, and sighing. Let us arise. Let us commend ourselves and one another to the eternal God through the Word who was in the beginning. And let the bishop say:

You who are by nature immortal and have no end, from whom all things, immortal and mortal, have originated; who in the formation made man, the rational animal, and citizen of the world, mortal, and promised resurrection; who did not allow Enoch and Elias to experience death: You are the God of Abraham, the God of Isaac, and the God of Jacob, not as God of the dead, but ^C of the living; for the souls of all live before You, and the spirits of the just are in Your hand, whom no torment shall touch; for all who have been sanctified are under Your hands: Yourself also now look upon this, Your servant, whom You have chosen and taken into another lot; and pardon him if he has sinned either willingly or unwillingly; and set over him kind angels, and assign him into the bosom of the patriarchs, and prophets, and apostles, and all who have been pleasing to You from the beginning of time, where there is no grief, pain, and sighing, but a place of the pious which is at rest, and a land of the upright which is set apart, and of those who in it behold the glory of Your Christ; through whom is to You glory, honor, ^D and worship.

in the Holy Spirit, to the ages. Amen. ^B And let the deacon say: Bow and receive the blessing. And let the bishop give thanks for them, saying thus: “Save, O Lord, Your people, and bless Your inheritance, which You acquired with the precious blood of Your Christ; shepherd them under Your right hand, and cover them under Your wings, and grant them to fight the good fight, to finish the course, to keep the faith unchangeably, blamelessly, irreproachably, through our Lord Jesus Christ, Your beloved Son; with whom to You be glory, honor, and worship, and to the Holy Spirit, to the ages. Amen.”

CHAPTER XLII

Let the third day of the departed be celebrated in psalms and readings and prayers, on account of Him who rose again on the third day; and the ninth, in remembrance of those who live and those who have departed; and the fortieth, according to the ancient pattern of mourning, for so did the people mourn for Moses. ^C And let the anniversary be observed in memory of him. And let a portion be given to the poor from the substance of the departed, for his remembrance.

VARIOUS NOTES

For the apostles divided the forty days of ancient mourning into three parts: into the third day, and the ninth, and the fortieth. For thus also the Lord Himself, after His resurrection on the third day, manifested Himself to His disciples, the doors being shut, and breathed upon them saying: “Receive the Holy Spirit.” And after eight days, again, behold, after the resurrection within the eight days, He appeared to them a second time. ^D The evangelist, therefore, saying, “After eight days,” did not count the resurrection day with the other days. Counting from that day, nine are numbered. According to this pattern, therefore, we perform the second memorial of those who have fallen asleep in holiness from the burial until the ninth day. In like manner also we perform the fortieth, since on the fortieth day the Lord was taken up.

[Regarding the way we celebrate the third, ninth, and fortieth days.] And this also must be known, that the forty days of ancient mourning were divided by the apostles into three parts: into the third, ninth, and fortieth days. For so also the Lord Himself, after His resurrection on the third day, appeared to His disciples when the doors were closed, and breathed upon them, saying: "Receive the Holy Spirit." And after eight days, behold again, after the resurrection, within the eight days, He appeared to them a second time. The evangelist, therefore, saying "After eight days," did not count the day of the resurrection among the other days. With that one, therefore, nine are counted. According to this pattern, then, we perform the second memorial from the burial until the ninth day for those who have fallen asleep in holiness. And in the same way we perform the fortieth, since on the fortieth day the Lord was taken up. [alt-version omitted]

^A with psalms, and readings, and prayers, because of Him who rose on the third day; and the ninth, in remembrance of the living and the departed; and the fortieth, according to the ancient pattern. For thus the people mourned for Moses; and the annual [observance], for his memorial. And let [gifts] be given from his possessions to the poor, in his remembrance.

CHAPTER XLIII.

That memorials or mandates provide no benefit to those who die in impiety.

CHAPTER XLIV.

Concerning the drunken.

We say this, not that they should not drink at all; for in that way they would offer an insult to what was made by God for cheerfulness; but that they may not get drunk. For Scripture did not say, “do not drink wine,” but what does it say? “Do not drink wine unto drunkenness,” and again, “Thorns grow in the hand of a drunkard.” And we say this not only of those in the clergy, but also of every lay Christian, upon whom the name of our Lord Jesus Christ has been invoked; for to them also it is said: “To whom woe? To whom tumult? To whom complainings and babbling? Whose eyes are livid? To whom are there bruises without cause? Is it not for those who tarry long over wine, and who seek out where drinking bouts are held?” ^B

Chapter XLV. On receiving those who suffer persecution for Christ's sake.

Those who endure persecution for the sake of the faith, and flee from city to city because they remember the words of the Lord, you must receive. For since they know that the spirit is indeed willing, but the flesh is weak, they flee and permit and neglect the plundering of their possessions, ^C so that they may preserve the name of Christ within themselves unblemished and not betrayed by denial. Therefore, provide them with what is necessary, fulfilling the Lord's command.

Chapter XLVI. That everyone should remain in the clerical rank in which they are established and observe order, and not seize for themselves what has not been entrusted to them.

But this we command everyone in common, that each one remain in the order given to him, and not transcend the boundaries; for they are not ours, but God’s. “For he who hears you,” says the Lord, “hears me; and he who hears me, hears Him who sent me; and he who rejects you, rejects me; and he who rejects me, rejects Him who sent me.” ^D For if even the inanimate things that were created preserve beautiful order; such as night, day, sun, moon, stars, elements, tempest, months, weeks, days, hours, and serve the appointed use, according to that which is said: “You have appointed a bound which they shall not pass;” and again, concerning the sea: “I have set boundaries for it, and encompassed it with bars and doors, and I said to it, ‘Thus far you shall come, and you shall not go beyond,’” how much more should you not dare to disturb the things which have been determined for you by God in accordance with your station?

But since many have considered this to be a secondary matter, and dare to throw the orders into confusion and overturn the ordination appointed for each person, snatching for themselves dignities that have not been conferred upon them, and tyrannically granting to themselves things they have no authority to bestow—and thereby anger God, as did the Korahites and King Uzziah, who, beyond their worthiness and without God, usurped the high priesthood, and came to pass, the former as fuel for fire, and the latter as someone leprous on his forehead; they also provoke Christ Jesus, who so ordained, and grieve the Holy Spirit, invalidating His testimony. ^B Therefore, with justice, foreseeing the danger hanging over those who plan such things, and the negligence in sacrifices and thanksgivings, in that they are offered impiously by those by whom they ought not to be, and those who treat the pontifical honor—which contains the imitation of the great high priest Jesus Christ our King—as a game; I say, it has been necessary to admonish them also: for already some have turned back after their own vanity.

We say that Moses, the servant of God, with whom God spoke face to face, as if one should speak to his own friend, to whom He said: “I know you above all,” with whom He spoke mouth to mouth and not through obscure things, or dreams, or angels, or riddles—this Moses, when he established the divine legislation, distinguished what ought to be performed by the high priests, what by the priests, and what by the Levites, allotting to each the worship proper and fitting to his ministry. And as for the things which He commanded the high priests to perform, it was not lawful for the priests to approach; and those things which were defined for the priests, the Levites were not admitted to; ^C but each kept the prescribed ministries which they had received; and if anyone attempted to advance beyond the office committed to him, he paid the penalty with death. This was especially demonstrated by what happened to Saul, who, having supposed that he could sacrifice without the prophet and high priest Samuel, drew upon himself sin and an inescapable curse; and the fact that he had been anointed king by him did not soften the prophet.

God demonstrated this even more effectively by the event regarding Uzziah, demanding the penalties for his transgression without delay; and he who had raged against the high priesthood became an alien to the kingdom also. As for the things that have been done among us, you perhaps are not ignorant of them. For you know certainly that bishops, presbyters, and deacons have been named by us, by prayer and the laying on of hands, showing by the difference of the names, and ^D the difference of the things themselves. For not wishing to fill the hand among us, just as

in the false and adulterous priesthood of the calves in the time of Jeroboam, but [only] by him who is called by God. For if there were no law nor any difference of orders, it would have sufficed for all things to be accomplished by a single name. But taught by the Lord the sequence of things, we have distributed to the bishops the matters of the high priesthood, to the presbyters those of the priesthood, and to the deacons those of the service performed for both, so that what pertains to divine worship might be performed purely. ^B For it is not permissible for a deacon to offer the sacrifice, or to baptize, or to perform a blessing, whether small or great, nor for a presbyter to perform ordinations; for it is not holy to invert the order. "For God is not a God of dissension," so that those who are less should tyrannically seize for themselves the things that belong to their superiors, fashioning a new law for their own harm, ignorant that it is hard for them to kick against the goads. For such men do not fight against us or against the bishops, but against the bishop of all and the high priest of the Father, Christ Jesus our Lord. For by Moses, most dear to God, were high priests, priests, and Levites appointed; and by our Savior, we the thirteen apostles ^C; and by the apostles, I, James, and I, Clement, and others with us—that we may not recount them all again; and by all of us together, presbyters, deacons, subdeacons, and readers. First, then, by nature high priest is the only-begotten Christ, who did not snatch the honor to himself, but was appointed by the Father; who, having become man for our sake and offering the spiritual sacrifice to his God and Father before the passion, ordained that we alone should do this, although others also were with us who had believed in him. But not every one who has believed was immediately constituted a priest or attained to the high-priestly dignity. But after his assumption, we, offering the sacrifice clean and bloodless ^D according to his constitution, appointed bishops, and presbyters, and deacons seven in number; of whom one was Stephen, the blessed martyr, not failing [in his duty].