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THE ANTE-NICENE CHRISTIAN LIBRARY

A Collection of
the
of Nicsea.
all

the

Works of the fathers

prior

of

Christian

Church

to

the

Council

Translated into English.

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THE TESTAMENT OF OUR LORD

Cornell University Library

The

original of this

book

is in

the Cornell University Library.

There are no known copyright

restrictions in
text.

the United States on the use of the

http://www.archive.org/cletails/cu31924029296170

THE TESTAMENT
OF OUR LORD
Translated into English from the Syriac

With

Introduction
BY

and Notes

JAMES COOPER,

D.D.

PROFESSOR OF ECCLESIASTICAL HISTORY IN THE

UNIVERSITY OF GLASGOW

ARTHUR JOHN MACLEAN,

M.A., F.R.G.S.

SOMETIME DEAN 6f ARGYLL AND THE ISLES

T.

&

T.

EDINBURGH CLARK, 38 GEORGE STREET

1902

J5

i;;j|,ivti

'

PRINTED BY

MORRISON AND GIBB LIMITED,

FOR
T.

&

T.

CLARK, EDINBURGH.
CO. LIMITED.
:

LOSDON

SlMPIilN,

MARSHALL, HAMILTON, KENT, AND

NEW YORK

CHARLES SCRIBNRR'S SONS.

PREFACE
In submitting this Translation to the Public, I may be permitted to say, in the first place, a few words as to the Testament itself, and the principles which have guided its present Translators and I feel bound, in the second place, to
;

indicate the respective parts

which Canon Maclean and

I,

while jointly responsible for the work as a whole, have taken

in producing
it.

The Testament
series of writings,

is

one,

and not the

least interesting, of a

whereof the DidacM or Teaching of the

Twelve Apostles
tions

one of the

the clergy of

first, and the so-called Apostolic Constituwhose aim seems to have been to provide the Early Church with a manual of their duties,

is

the

last,

and

especially with directions for

of

the proper fulfilment of

the offices

Public Worship.

None

of

these

books

is

authoritative in the sense of having been issued

by those who
;

had pubhc authority given them in the Church to do so nor did any of them succeed by their own merits in obtaining But such acceptance as was won by the Great Liturgies.
they
certaialy

helped

to

prepare

the

way

for the

Great

and the Testament in particular became influential in the process which led to the formation of the Ethiopic and Coptic service books. The fact that they were not
Liturgies,

themselves accepted
represented the

is

proof sufficient that they never quite

mind

or embodied the ideals of the Church,

They are coloured, or of any considerable local section of it. no doubt, by the private idiosyncrasies of their unknown authors. But at least they exhibit to us ideas that were entertained among Christians at the time when they were severally written, and they show how, in the formative

VI

PREFACE
of

period

the

Church's

worship,

the

minds

of

those

professionally interested in the subject were working.

The Testament
say

possesses the special interest of being the

production of the very period

-when

the very moment, the

we may

the

great

transition in

Church's fortunes,

from Imperial persecution to Imperial favour, was leading to the inevitable transformation of her buildings and her She was not services to suit her altered circumstances. There was a going to break with the past far from it.
great deal stiU in the
in the
in the Government offices, Army, in society, that rendered it spiritually unsafe and for her members to have much to do with them made it needful for her still to take precautions against

Empire

casting her pearls before swine.

Julian's reign

There might even be,

if

was

to be prolonged, a recrudescence of

persecution.
freely.

All the same, the Church She could build for herself churches,

pagan breathed more

baptisteries,

clergy-houses, hospices, according to her

own

ideas of

what

these ought to be

and she could so order her

services, that if

those

who were

not Christians attended them, they might be

impressed by their dignity and holiness.

it

At the same time, was eminently needful that the discipline and order of the Church should be preserved, and that there should be no lowering of the spiritual tone of her ministers and officebearers.

The Testament
versies

reflects this state of things as in a mirror.

It vibrates, moreover,

^Arian,

with the pulsation of the great controMacedonian, Apollinarian through which

the Church was passing, or into which she was just about to
pass.

curiosity.

to all

The volume is thus far more than a mere antiquarian It had a message to its own time it has a message time, and very distiuctly to the time now present. In
even
its

this light,

verge of profanity
that our Lord
is,

Apocalyptic Prelude

bold as it is, to the has nevertheless this measure of apology,

of

no mere figure of the past, His Church, from whom each of His ministers iu succession derives his charge, in and by whom alone he lives, and to whom he must answer at the last.
in point of fact,

but the Living

Head

PREFACE
Probably

VU

meant, by prefixing his work the authority of an undefiled tradition, in which were gathered up those counsels of the Great Forty Days during which the Eisen Saviour spake to His disciples the things concerning the Kingdom of God (Acts i. 3) but beyond that, there may well have been in his mind the thought now indicated, of the abiding relation between Christ and His Church. That relation, at least, is
the

enough

Compiler

startling Prelude, to claim for his

no pretence, however crude or objectionable the form be by which the Compiler endeavoured to express it.

may
at
its

Apart from

this,

the Testament

is

a veritable mine
;

once of devotional expression and liturgical lore

while

witness to the state of doctrine and the ecclesiastical order

and organisation in Eastern Christendom in the middle or

third
value.

quarter

of

the

fourth

century,

is

of

surpassing

On
most

account of
it,

its

devotional merit,

my

first

thought was
is

to render

or at least its prayers, in such a form as might

;

easily be used for purposes of worship

but that

book may did it become clear perform for himself. both to Canon Maclean and to myself that our busiaess was
task which the reader

who desires thus More and more

to use the

to give it as literally as possible, so that the English reader

might come as near as might be to the sense and feeling of the Syriac. Perhaps this may be found to be best even for him who may search the book for the making of prayers it is certainly what the student of history, of dogma, and of the
:

usages of the Ancient Church

hands.

is

entitled to look for at our

The

full

Syriac text of

the Testament was

published,

by the Patriarch Ignatius Ephraem II. Eahmani, at Mainz in 1899. In January 1900 his work was put into my hands by the late learned Eev. A first cursory Professor Dickson, D.D. of this University. perusal sufficed to show me something of its historical and liturgical importance, and my impression was deepened when I set myself to make an English translation, for my own use, of Eahmani's Latin rendering. I felt that the
along with

a Latin

translation,

VUl

PREFACE

Testament deserved a place in the Ante-Nicene Library of Messrs. T. & T. Clark, even if its date might turn out to

be somewhat later than that of the First General Council of the Church. I communicated my views to Messrs. Clark,

was encouraged by them to go on with the translation I had begun, and I wrote to the Patriarch requesting his permission to issue this but it very soon became evident that what was reaUy needed was a critical examination and This I was not independent rendering of the Syriac text. competent to supply; and I should have given up the attempt altogether, had I not, very forttmately, been able to secure the collaboration of the Eev. Canon Maclean, whose long residence in the East, on the staff of the Archbishop
;

of

Canterbury's

Mission

to

the

Assyrian

Christians,

his

knowledge

of Syriac,

and

his experience as the Editor of the

special fitness for the task.

Syrian Liturgy of Adai and Mari, combined to give him He has performed by far the
it.
:

greater part of

He
his,

has collated the Syriac text.

great
part,

His

is

the

translation

in

the Introduction,

the
I,

Notes, the Appendices, and even the Index.

that the
of

It is he, not

Enghsh reader has

to thank, should this

the use

we hope
of the

it

will to the student of

book prove the thought

interest

and worship
It

Church

in the fourth century.

remains only that

we acknowledge the kind

taken in this work by such friends as the Right Eev. the Lord Bishop of Salisbury, and the help derived from the books of the writers whose names are mentioned in the table
printed below.

JAMES COOPER.
The College, Glasgow.
September 1902.

CONTENTS
Inteoduotion

CONTENTS

The Testament of ode Loed contd.

II.

18-20. Paschal Solemnities

21. Visiting the Sick
22.

The Psalms
.

23. Burials

24.

Hours

of Prayer

... ...
. .

PAGE

133
.

135
135

135

.136
137
141
.

25-27. Conclusion

Appended Notes Appended Notes

Appendix Appendix
I.

to to

Book Book

I.

II.

207
245

The Abyssinian Anaphora

of

our Lord
. .

II.

The Mystagogia

of the Arabic Didascalia

252 255

Index op Quotations fbom and Refbeences to the Bible

Index op Subjects and Authoes

.....

258

PRmCIPAL MODERN AUTHORITIES CITED

AcHELls, Die Ganones Hippolyti in Texte und Untersuchungen (Leipzig

Hinrich, 1891).

Arendzen,

Articles on the Apocalyptic Prelude of tlie Testament in Journal of Theological Studies, vol. ii., and on the Apostolic Ghurch Order in J.T.S., vol. iii. (London Macmillan, 1901).
:

Brightman,

Liturgies, Eastern

and Western,

vol.

i.,

Eastern Liturgies
vol.

(Oxford University Press, 1896). The Sacramentary of Serapion of Thmuis in J.T.S.,

i.

(1900).

BuNSBN, Analecta antenicaena,

English), vol.
1854).
vi.],

[Christianity and Mankind (in the portion cited here by de Lagarde (London,
vol.
ii.

Db Lagarde

Teubner

(formerly Bbtticher), Gonstitutiones Apostolorum (Leipzig London Williams & Norgate, 1862).
;
:

Reliquiae juris ecclesiastici antiquissimae (Leipzig, 1856). Aegyptiaca (Gbttingen, 1883).

Didascalia Apostolorum Syriace (Leipzig, 1854).

Duchesne,

Origines

du

culte

chrdien (Paris

Thorin, 1889, 1st edition

1898,

2nd

edition), for the Pilgrimage of SUvia.

Funk, Die Apostolischen Konstitutionen (Rottenburg,

1891).

Hammond,

Western (Oxford University Press, 1878, old edition of Brightman), for the Western Liturgies.
Liturgies,
vol.
i.

Eastern amd

Hauler, Didascaliae Apostolorum Fragmenta Veronensia Latina,

(Leipzig
:

Teubner, 1900).
of Rottenburg),
Conciliengeschichte

Hbfele (Bishop

(A History of
i., ii.,

the

Christian Councils from the Original Docmnents), vols, translation (Edinburgh

:

English

T.

&

T. Clark, 1872, 1876).

Jambs, Apocrypha Anecdota in Texts and Studies (Cambridge University

Press, 1893).

LuDOLF, Ad suarni Main, 1691).

historia/m

aethiopicam commentarius (Frankfort-on-

xii

PRINCIPAL MODERN AUTHORITIES CITED

vols.

Patnb-Smith, Thesomrus Syriacus, 2

1870-1901).

(Oxford

University Press,

Platt, The Ethdopic Didascalia, with English translation (London, 1834).

Rahmani (Uniat Syrian

nostri

Patriarch of Antioch),
:

Testamentum Domini

Jesu Ohristi (Mainz

Kirkheim, 1899).
Ghrinlian
Antiquities,

Smith and Cheetham, Dictionary of (London Murray, 1875, 1880).

:

vols.

Smith and Wacb, Didiona/ry

Murray, 1877-1887).

of Christian Biography^ 4 vols.

(London

Tattam, The Apostolical OoTistitutions or Canons of the Apostles in Coptic, with an English Translation (London W. H. Allen & Co., 1848).
:

Wordsworth,

J. (Bishop of Salisbury), The Ministry of Grace (London Longmans, Green, & Co., 1901). Two Articles on The Testament of our Lord in Church Quarterly Review for January and April 1900 (London Spottiswoode
: :

&

Co.).

Article on The Testamsnt of our Lord in

Revue Internationale de

thMogie

for 1900 (vol. 31).

:

Bishop Sarapion's Prayer-Book (London

S.P.C.K., 1899).

In the quotations from the above dictionaries and magazines, from Brightman's Liturgies, Lagarde's Constitutions, Hauler's Fragments, Ludolf's Commenta/ry, and Wordsworth's Ministry of Grace, the numbers denote the pages or columns. Superior numbers, when given, denote the lines on the page.

ABBREVIATIONS
Test.

ADDITIOI^S

AND C0ERECTI0N8

Page

Add: "The complete cycle of the festivals in the is Epiphany (i.e. the Nativity) with octaves the Presentation of our Lord in the temple, forty days later Palm Sunday Easter, with octaves the fortieth day after Easter ; Pentecost the Dedication (Holy Cross Day). The commemoration on the
40, line 10.

Pilgrimage of Silvia

day after Easter seems not to have been of the Ascension, which was commemorated at Pentecost together with the descent of
fortieth

the

Holy Ghost

(so in

the Testa/ment the Passion and Resurrection

p. 39).

were probably commemorated together,

Possibly there was

oflf

a Martyrs' festival in Silvia, but the manuscript breaks

point."

at this

Page 152, line 22.DeZeic; "The use of the name. ...

" Perhaps the earliest use of the
Pilgrimage of Silvia, though
in
it

p. 1356."
'

Add:

name archdeacon
'

is

found in the

there does not, apparently, represent

any way a separate

office,

but the principal deacon, whose duty

it is

to call people to prayer, is so called."

Page 159, line 37. Add:

"The

idea so strikingly brought out in the

Prayer

fw the

Laying on of Hands on a Bishop, of the Holy Angels

as the prelates
illustration in

and

priests of God's

upper sanctuary, finds a curious

the
Scottish

the armorial

bearings of

burgh

of

Dumfries, in which the Archangel Michael appears mitred and habited as a Western mediaeval bishop, and pierces the Dragon with
his pastoral staff instead of a

sword or spear.

(See also Diet. Ghr.

Ant.

i.

87)."

INTRODUCTION

THE TESTAMENT OF OUR LORD

INTRODUCTION

i.

The Scope and Chaeactee of the Book

of our Lord, of which an English translation
is

The Testament
is

here offered to the reader,

an apocryphal work

of

un-

certain date, which professes to give us the words of our

Lord Himself, and to

tell

what He

said to the disciples after

It is supposed to

His resurrection and before His ascension.

be the last Will or Testament which

He

gave them, and to

It

provide them with rules for the conduct of their work.

professes, in fact, to give in detail " the things "

which
i.

He
The

spake " pertaining to the kingdom of God

First

"

(Acts

3).

Book begins with a

to
(I.

preface and an introductory chapter,

and then proceeds

of the world

an apocalyptic discourse about the end

2-14).

join

on that discourse to the

Then come four chapters which " Church Order " which follows.

This " Church Order," of which

we

find several parallel

forms
its

elsewhere, contains minute regulations as to the Church,

buildings,

and

its organisation,

with ordination prayers and a

first

liturgy complete.
(I.

The Church buildings are

described

19); then the qualifications, ordination, and duties of a

(I.

20-22); then the Eucharistic Liturgy, with its pre-anaphoral prayers (I. 23-27); then a "mystagogic"
bishop
instruction for festivals

that

is,

the teaching of the mysteries

(I.

of the Christian faith to the baptized

3

2 8)

then the quali-

INTRODUCTION
and daily prayers

i-

fications, ordination, duties,

(I.

of a presbyter

29-32); then the

Eucharistic

qualifications

and duties and

of a deacon,

the
(I.

Litany said

by

him,

his

ordination
(I.

33-38)

regulations as to confessors in persecution

39)

rules about the order of

widows and

their prayers
gifts

(I.

40-43)
it

about subdeacons, readers, virgins, and

(I.

of healing, etc.
;

44-47).

The Second Book deals

are
2)
;

first

with baptism

decides

who
1,

to
it

be admitted as catechumens,
gives rules about

who

re(II.

jected (II.

the instruction
confirmation

3-5), exorcism

(II. 6, 7), (II.

baptism

(II. 8),

(II. 9),

and communion

10) of the candidates.

of,

It then passes to

the fast before, and ceremonies

the agap^ or love-feast
rules for burial
(II. 17),

Easter

(II.

11, 12, 1821),

(II. 1 3), offering of first fruits (II. 1 4, 1 6),

and property

(II.

15, 23), grace before meals

methods

of singing (II. 22), hours of prayer (II. 24),

and concludes with a return

This work, which
is

to the pretence of a " Testament."

origin, is only

undoubtedly Greek in
into
first

known

in

translations
it

Syriac,

Ethiopic,

and Arabic.
same editor

Selections from

were

published by Lagarde in Syriac

the

from the Codex Sangermanensis 38, and

attempted a restoration of the underlying Greek of those

selections
in

1856

in

the Reliquiae jwris

ecclesiastici

anti-

quissimae, pp.

But although complete copies of the work were on the shelves of several European libraries at
8089.
Cambridge, Eome, and Florence
to

no European

scholar seems

worth while to read, or at any rate to make known, the whole book. The credit of publishing this
have thought
it

most interesting and

Ignatius

Ephraem

ii.

curious composition is due to Mgr. Eahmani, the Uniat Syrian Patriarch

of Antioch,

who published it at Maintz in 1899, using all the manuscripts which are mentioned in the next section, with the exception there noted. Mgr. Eahmani has added prolegomena and
dissertations

which are mentioned several times

If

in the following pages.

we cannot

in all cases agree with

i.,

ii.]

SCOPE OF THE BOOK

is

the views of his Holiness, his work

stimulating.

always suggestive and

The Testament was translated from Greek

its

into Syriac, as
of

subscription

testifies,
;

by the celebrated James

it is

Edessa in

the seventh century the work

and

this

translation which

makes

known

to us.

But there are other

translations, not

yet published, into Ethiopic and Arabic, the latter at least

having been very freely altered in

into its present form.

its

course through Coptic

There

is

much
its

evidence that the book

circles,

was greatly valued, especially

has
left

in

Monophysite

and

it

very distinct traces of

of

influence on the liturgies

and ordinals

later

times, particularly

on those

of

the

Abyssinians and Copts.

will be found in the
It

short notice of
II.

James

of

Edessa

Notes to

27.
is

may

here be stated that the aim of this volume

to

elucidate the

meaning

of the Testament,

and

to investigate the

customs of the Early Church as they really were, without any

consideration of their bearing on

modern

controversies.

It

may

be

further

premised, that in this volume

is

the

name

"Testament Compiler"

used for the writer who put the

its

book, either exactly or approximately, into

present shape.

The date
in vi.

of his

work

of compilation will be discussed below,

ii.

The Manuscripts

The following are the Syriac manuscripts used by Eahmani

:

(1)

codex

now

in the library of the

Uniat [Western]
This contains

iii.),

Syrian Metropolitan of Mosul, on the Tigris.

the Bible and
first

the " Syrian

of

Octateuch

" (see

below,

the

two books

which are our Testament.

This codex was

written by one
of that
A.D. (or

Behnam

in the monastery of the Syrian saint

name, near Mardin in Mesopotamia, in the year 1654

1652

?).

This codex

is

called "

M."

in these pages.

INTRODUCTION
(2)

[ "

now in the Borgian Museum at Kome, but It concoming from Mount Lebanon, and dated a.d. 1576.

codex

tains the
" B."

whole "Syrian Octateuch," and

is

noted here as

Germain manuscript (Codex Sangermanensis 38), mentioned in i. as having been used by Lagarde, and It is much more ancient than the above noted here as " S."
(3)

The

St.

manuscripts, being referred to the eighth century.

tains extracts only

It con-

from the Testament, but those extracts are

of the book,

taken from

all parts

and

it

is

clear that the

translation of

James

of

Edessa lay complete before the scribe,

I.

with the probable exception of our

32

(see

Note

to

I.

33).

This codex does not contain the liturgical portions of the

Testament, and
is

professedly very fragmentary in the second

of Lagarde's

book.

few additions to Eahmani's collation

edition will be found in this volume.

In addition to these three Syriac manuscripts, Eahmani

has used a translation

made through Coptic

in the Borgian

into Arabic, the

manuscript of which

is

Museum

at

Eome

he

promises also to publish this translation, and to his present

book the notices

of it in this

volume are entirely due.

is

The
of the

date of the translation into Arabic

the year

"643

martyrs, which agrees with the year

313

of the Hegira."

Besides these authorities used by Eahmani, there are Syriac

texts in the

Malabar Bible
of

of

the University of Cambridge,

in the Laurentian Library
of

and in a book
at Florence
;

Church Ordinances

and there are two copies

an Ethiopie trans-

lation of uncertain age,

perhaps made from the Coptic or

from the Arabic, in the British Museum.

are published.

But none

of these

There

is

a very short fragment of the apocalyptic pre-

lude in a Latin translation in a manuscript at Treves (Codex

Treverensis 36).

This fragment has been published by Dr.

M.

E.

James

in

Apocrypha Anecdota,

pp.

151-154 (Cambridge

ii., iii.]

MANUSCRrpTS
Studies,
ii.

Texts

and

3,

1893).

This has been taken to be the

is

original

form

of the prelude,

but the evidence

in

not conclusive,
at the

and some reasons are given

beginning of Book
that that
it it
I.

the

Appended Note

for supposing that it is at least possible

may

be an abbreviation of our prelude, and even

may- be translated not from the Greek, but from a

for our purpose is

Syriac version.

Very important
version of

an independent Syriac

the prelude

in

Cambridge manuscript (Cod.

Cantab. Add.

2919),

published

by

Dr.

Arendzen in the
ii.

Journal of Theological Studies for April 1901 (J.T.S.

ff.),

401
the

and therefore

after the publication of

I.

Eahmani's Work.

This manuscript contains

2-1 4a;
"
;

it

is

headed,

"From

Book

of

Clement on the End

it

it

professes to give our Lord's

own

words, but

is

only an extract from a longer work, and

10.
later

omits expressly our

translation

I.

Dr. Arendzen supposes that this

was made
it

than that of James of Edessa, but

represent the Greek

that in some cases

fully.

may
of

more

faith-

The
is

chief differences are given in the footnotes,

and

there

some discussion
is

them

in the
this

Appended Notes, where

Cambridge manuscript
of the

the question
(here called

raised

whether

"

C") does not represent a Greek text

There
;

prelude even independent of and prior to the Testament

piler himself.
is

Com-

something to be said on both sides

if it

of this last question

but

should prove that C. gives us

in-

the prelude as
serted
idea,
if

it

was before our Testament Compiler

it

it

into his work,

would follow that he got

1218.

his

whole

not the name, of a " Testament " from the original of C.

is

This Cambridge manuscript

dated

A.D.

iii.

The Parallel Litbeatuee

It has

1.

Chuech Oedeks of the same Eokm.

mentioned
that

already

been

the

Testament

is

one out of

many

8
"

INTRODUCTION
Church
Orders
"

iii-

which are replicas

of

one

original,

with

highly interesting variations indeed, but

all

reproducing the

same general
a
full,

outline,

and

built

on the same framework.

For

yet compendious, description of

them
of

yet appeared

the best that has

reference

may

be made to the newly published

Salisbury (Dr.
gives

Ministry of Grace by the

Bishop

John

Wordsworth), who in his Introduction

an admirable

account not only of these parallel Church Orders, but of a

large mass of other illustrative literature.

Only the shortest

summary

is

made here

but

it

is

necessary that the reader

should have a conspectus of the Orders before him, or he will

be unable to unravel their undoubted intricacies.

tents of these Orders,
it is

The con-

where they

illustrate the

Testament (and

often only by a reference to

is

them that we can make any

of
of

sense out of our book),

;

discussed and summarised in the

Appended Notes their approximate date is shortly spoken below in vi. Here a list of them is given, with a note
the books in which they
(a)

We

may conveniently be found. " must, probably, postulate a " Lost Church Order
By
extracting the

as the original of the rest.

of the others,

common

parts

we might
original.

restore conjecturally a considerable

It has been

portion

of this

thought, with

probability, to represent the usage of the Early

much Eoman Church,

though, as Dr. Wordsworth points out,

it

might have been

brought to
(/3)

Eome from

the outside.
(" C.H."),

The Canons of Hippolytus

which represent

perhaps the
third

Eoman Church Order of the first part of century, are now only known in an Arabic version

version of a version

and
that

the

in

what

is

clearly a later form.

vi.
;

Their date will be very shortly discussed in

here

it

may
book.

suffice

to say

if

Professor Achelis' supposition

is

correct, they
It

are

an interpolated form of a third century

might be thought that they represent the original

of the other

Church Orders, and that we need not postulate a

 iii.]

PARALLEL LITERATDEE
Church Order."
is

" Lost

But they contain

parallel, or

so

much

of

which

there

no trace in the
look on

rather later, Orders, that

we must
ancestor.'-

them rather

as

a collateral than as an
trans-

They were edited in Arabic with a Latin

lation

1870 by D. B. von Haneberg. But the most convenient form of them for most readers will be that published by Professor Hans Achelis. He gives a Latin transin
lation of the Arabic, with parallels

from the Egyptian and

Ethiopic Church Orders, the

"

Constitutions through Hippolytus,"

see below.
of Achelis.
full

and the Apostolic Constitutions, for all of which The sections of C.H. used in this volume are those
Ordination prayers.
(7)

These Canons do not contain a Liturgy, but they have

The Egyptian Church Order

("

Eg. CO.")

forms the
It does

second book of the Egyptian Heptateuch (see below).

not contain a Liturgy or Ordination prayers, and
is

very

much

shorter than the Testament, with the general outline of which

it

agrees.

The most convenient form

of this

Order for the

English reader will be found in Archdeacon Tattam's The

Apostolical Constitutions or Canons of the Apostles in
Coptic,

which
this (see

gives
is

the

Coptic and English side

by

side.

But

book
;8),

scarce.

Achelis prints a

German

translation

and Lagarde gives the text 248-266.

(S)

in his Aegyptiaca, pp.

The Mhiopic Church Order

("

Eth. CO.") forms part of

ff.).

the

"Ethiopic Statutes" (Stat.

21

portion only of

them has been

his
is

published, namely, by Job Ludolf (Leutholf ) in

Ad

suam historiam aethiopicam Commentarius.

Ludolf,

This book

also very scarce.

who

gives the Ethiopic text with

first

a Latin translation, publishes

the

"

Apostolic
Stat.

Church
inch,
:

Order"
'

(see

2,

below),

which

takes

up

1-20

The following

sections of

C.H. are wholly wanting in the Testament

1-6,

55-58, 81-90, 93-96, 100, 164-163, 169, 178-185, 195, 196, 201-204, 206-214, 216-219, 222, 226-232, 239-241, 243, 245, 247-261, also some parts of the

Ordination prayer in C.H. for a bishop,

etc.

10
and then,
first

INTRODUCTION
in Statutes

[ i"-

21, 22, 23 (pp.

323-328)

gives the

part of

the Ethiopia

Church Order, with

Ordination

prayers for bishops and presbyters, and an Eucharistic Liturgy.

But he unfortunately leaves

prayer for a deacon.
his parallels
is

off just

before the Ordination

Achelis gives a

German
of the

translation in

(see

^8),

and an edition

whole

of

the

Statutes

promised by the Eev. George Horner.

(e) Tlie

Verona fragments, published by Hauler

(" H."), are

scattered portions of a compilation in Latin containing the

Didascalia, Apostolic

Church Order

(for
is

which see 2 ^,

3,

4 7,

below), and a Church Order which

another form

of that

we

are

now

considering.
it

The

last is of the greatest interest for

our purpose, as

forms a connecting link between the Testa-

ment and the

it

rest,

and with some confidence we may consider

It contains Ordination

to be a direct source of the former.

prayers for a bishop and presbyter, and (in part) for a deacon,

an Eucharistic Anaphora, part

rules for the agap^, etc.

of a description of
first

baptism,

Only the

volume

of Dr. Hauler's

work has been published, the Commentary not yet having

been brought
"

out.

(^ The Testament
Order

of our Lord

is

the form of the " Church

which

is

the subject of this volume.

incl. ("

(v)

The Arabic Didascalia, 35-39

Ar. D."), also

contains a portion of a similar Church Order.

either the immediate source, or the

It is obviously

immediate descendant, of
Eeasons are given in
be derived from the

the parallel portions of the Testament.

the Notes
latter.
(I.

19-28)

for believing it to

These chapters (only) are published by Dr. F. X.

Konstitutionen, in

Funk in his work, Die Apostolischen German translation (pp. 226-236).

(d)
called, are usually

The Cpnstitutions through Hippolytus

thought to be a
first

("

Const. H."), so

draft of part of the

of

eighth book of the Apostolic Constitutions, and reproduce part the " Lost Church Order." portion is given by Achelis

iii.]

PARALLEL LITERATURE
;

11

(see jS)

the text

may

be conveniently seen in Lagarde's Bei.).

liquiae, pp.

118

(see above,

For a

brief discussion of

this

work and an

excellent

summary

of the parallel Hterature,

(" L. E.

see Brightman's Liturgies Eastern

and Western
(" A.C."),

W."),

pp. xvii. xxiv.

(t)

The Apostolic Constitutions

in book

viii.,

also

reproduce large portions of the Lost Church Order.

" Compilations "

See on

below (4

S).

The
(a)

so-called

"

Clementine

Liturgy
2.

" is part of this book.

Other Church Orders,

Apostles,
"

The well-known Didachi

by Bryennios,
It contains

or

Teaching of the

first

published

may

be called an elementary

Church Order."

moral discourses on the "

ing baptism,

Two Ways," and

etc.

rules

concern-

the Eucharist, fasting,

It probably dates It

from the

first

quarter of the second

century.

may

be

conveniently seen in Bishop Lightfoot's posthumous Apostolic

Fathers (London, 1891), where
it

appears with Greek text, a

short introduction, and an English translation.

(/S)

The

Apostolic

Church Order

(also

called "

Canones

ecclesiastici

sanctorum apostolorum

") is

a short

work which
the Didachi,

takes

the discourse of the "

is

Two Ways " from

divided so that a portion

put into the mouth of each of

the twelve Apostles,

who

are enumerated

somewhat

curiously,
is

Peter and Cephas appearing as different Apostles.

in six different languages, and the English reader
it

It

found
study

may

in

Tattam

(see

iii.

1 7, above), or in the English version of

Bunsen's Analecta Antenicaena, or more conveniently, and with

some important

variations, in Dr. Arendzen's article in

the

Journal of Theological Studies for October 1901 (J.T.S. iii. 59 ff.). Dr. Arendzen has published for the first time a complete

Syriac text, from the Cambridge Malabar Bible, and

from the Mosul Codex used by Mgr. Kahmani for the TestaThis "Apostolic Church Order" has ment (see ii. 1, above).

had a considerable influence on the Testament.

[See Notes on

12
I.

INTRODUCTION
Preface, 16,

[ i"-

19

(division of the presbyters),

20 (marriage

of bishops), 40 (widows), all portions which we must probably The ascribe to the pen of the Testament Compiler himself.]

date of this

work

in its present
it

about 300

A.D.,

though

form has been argued to be must reproduce a Church Order of

it

an age
deacons.

earlier

than TertuUian, as

places readers before

it

Its Montanistic features, and the chief place

ascribes to St. John, will lead us probably to fix

on Asia Minor

as its place of origin.

3.

The Didascalia does not immediately

it is

affect

us in the

present investigation, though

tration.

of considerable use for illus-

It is supposed to be originally a
is

work

of the

third

century, and
lished
it

extant in several forms.

Lagarde has pub-

in Syriac (Leipzig, 1854),

and has restored the Greek

This
in
is

in Bunsen's Analecta (see 2 ^, above).

the earliest

form known.
fragments (see

It
1 e

reappears

in

Latin

Hauler's Verona

and 4

7), in

the Arabic Didascalia,

134

incl. (not published), in the Ethiopic Didascalia, published in

Ethiopic and English by Piatt (London, 1834), and in a enlarged form in the
tions (see below).
first six

much

books of the Apostolic Constituconsists of

The Didascalia

moral instructions

with ecclesiastical regulations interspersed, and, in some forms, with a certain amount of liturgical matter.
4.

Compilations.

From

the above and other material

several compilations have been made.

(a)

The Syrian Odateuch.

The

first

two books consist

of

our Testament ; the third book, of the Apostolic Church Order

the other five correspond to the eighth book of the Apostolic
Constitutions and to the Apostolic Canons
;

these last five

have not been published.

(j8)

The Egyptian Heptateuch, or

"

Sahidic Ecclesiastical

Canons."

The

first

book

contains

the

Apostolic

Church
;

the second, the Egyptian Church Order (1 7) last five correspond generally to the eighth book of

Order

the the

 iii.]

PARALLEL LITERATURE
Constitutions

13
Canons.

Apostolic

and the Apostolic

The

Heptateuch may be read

(pp. cit., see 1 7, above).

in English (and Coptic) in Tattam,

Both the Syrian Octateuch and the

treat

Egyptian Heptateuch are probably derived from the Apostolic

Constitutions,
"

and and

so
"

the matter dealt with in

the

Testament

"

Egyptian

Church Order
;

"

respectively

twice over, though in different ways

in their early books

giving those works, and in the later reproducing the divergent

treatment of the same material in A.C.

(7) Hauler's

viii.

Verona Latin fragments are a compilation conthe Didascalia, (second) the Apostolic Church

tainiag

(first)

Order, and (third) the form of the Church Order parallel to

our Testament (see 1

is

e,

above).
for

It

is

this last part

which

of

supreme importance

our

present

purpose.

For

the interesting connecting link in Hauler, see Note to Test.

I.

15.
(S)

The Apostolic Constitutions (Greek).

These eight books

are

so well

known
first six

that the briefest

description here will

suffice.

The

books are an enlargement of the Didasvariations,

calia.

The seventh reproduces the Didachd with

liturgical matter,

and contains
source
is

on baptism,

etc.,

of

which the

not known.

The eighth book begins with a Hippoto a

"

lytean treatise
H.),

On

Spiritual Gifts (which also appears in Const.

and then proceeds

t,

Church Order

" parallel to

our

Testament (see 1

above).

In the manuscripts, the so-called

Apostolic Canons (which are later than the Apostolic Constitutions,

and perhaps date in their present form from 400

a.d.)

follow the eighth book.

For an excellent account in English

Brightman, L.E.W. xvii.is

of the Apostolic Constitutions, see

xlvii.
;

the most complete work on the subject

of Dr.

that (in
text has
;

German)

Eunk

(see

It),

above).

The Greek

been published by Lagarde, as also by Ultzen and others the There is sections used in this volume are those of Lagarde.

an English translation in the Ante-Nicene Christian Library

14
(Edinburgh
:

INTRODUCTION
T.

iii.

&

T. Clark).

The Apostohc Canons are given

i.,

in Hefele's Councils (at the end of vol.

Eng.

trans.).

The
of

compiler of the Apostolic Constitutions has been with the

greatest probability identiiied with

the interpolator

the

Ignatian Epistles.
5.

Other Illustrative Literature.

Of a large mass

of

early Christian books, the following

may

be specially mentioned

as throwing light on the subjects dealt with in the

of our Lord. (a) Sarapidn's

Testament

Prayer Book.

Sarapion (or Serapion) was

Bishop of Thmuis in the Nile Delta in the middle of the

fourth
century,

a great friend of

St.

Athanasius, and an

opponent of the Arian party.

published
(J.T.S.
i.

His Prayer Book has been

notes,

in

Greek,
ff.,

with
ff.),

full

by Mr.

Brightman
of

88

247

and in English by the Bishop

Liturgy,
is

Salisbury.

It contains

Ordination prayers, a
is

etc.,

but only the bishop's part

given.

The date
is

about

350

A.D.
(/S)

The Pilgrimage of Silvia (so called)

an account

of a

journey made at the end of the fourth century by an anony-

mous lady from Gaul

Places.

to Jerusalem, in order to visit the

Holy

She describes fully the services at Jerusalem, and her account is therefore most valuable for our purpose. The
book was discovered by Gamurrini in 1884, and
first

edited

has since been published by Geyer in Itinera HieroBolymitana (Vienna, 1898), and (in English) by
in
it

by him

1888;

Dr. Bernard (London, 1891).

(7)

The

Catechetical Lectures

of

St.

Cyril of Jerusalem

(English translation in the Oxford Lih^ary of Fathers).

For an account
worth the
reader
" Gallican

of

other literature,

especially

of

the

Statuta ecclesiae antiqua (conveniently called by Dr.

Statutes ")

Words-

may

be referred to Bishop

and the Edessene Canons, the J. Wordsworth's Ministry

of Grace.

iv.]

A MONTANISTIC ORIGINAL
iv.

Supposed Montanistic Oeiginal of the

Testament
Several features of the
jecture that
it it

Testament have led to the conor, to

was once a Montanist Church Order,

put

more
in

accurately, that the

work we know
of

is

derived from
called attento
this

such a source.
tion

Dom

Morin

Maredsous
for

first

the Bevue

Binidictine

January 1900
as

subject.
features.

The following have been noted The

dislike

Montanistic
revelations

of

digamy

(I.

20 Note),
of the

and
as

gifts (I.

29 Note, 23, 47), the mention

prophets^

continuing, and the frequent references to prophets and

(I.

prophetic utterances

19*, 22*, 23* deacon's admonition,

II.

26*, 27*, 28*, 31*, 35*, 38*, 43*;

1*, 9*, 24,

etc.),
(I.

the mention of the Paraclete in the prayer over the

oil

24*
II.

but only there,^

and

then

in

connection
(I.

with

the

Constantinopolitan "the Lord"), presbyteresses

35*, 43*;

19*), the college of clergy

(I.

19*), the frequent references

I.

to the Apocalypse, the absence of Phrygia in

is

10 (but
Prelude,
I.

this

in

the probably

independent

Apocalyptic
in

see

Appended Note), the passage about the Souls

recalls

40* which
ascetic

Tertullian

(but

only distantly), the

alleged

tone (but on this see

v.),

the frequent references to works of

{e.g. I.

the Spirit, also to the bearing of the Cross

is

1 3 [but this

the prelude],
;

18*, 23*

deacon's admonition,

26*, 28*,

40*, 46*

II.

7*), to children of the light (

v.), etc.

But

of these passages, those

marked with an

asterisk are found,

by

comparison with the

piler's

parallels, to

be not improbably the Com-

own work,

or at least the Compiler's interpolations in

his sources.

On
^

the other hand, there are non-Montanistic features.

in the quotation of Eph.
ii.

But the absence of the prophets

20

(I.

35)

is

remarkable.
"

The name

is

several times found in A.C., etc.

16

INTRODUCTION

iv., V.

There are no prophetesses, widows are ordered to be

church
(I. (I.

silent in the

40*), virgins are not bidden to be veiled ordinarily

is

46*), and there

no reference to general

fasts

except the

two days before Easter and the ordinary weekly ones (these are not explicitly fixed). The "monarchical episcopate" (I. 21*)
has also been noted as a non-Montanist feature but the Testament has " monarchical Church," not " monarchical episcopate."
;

On
we

reviewing these instances which have been alleged,

are struck

by the

fact that

some

of these "

Montanistic

"

features occur in the Prelude, for the joining of

which on to no evidence,
in passages

the supposed Montanistic Church Order there

is

and

also

by the

fact that

some

of

them occur
in

interpolated into sources such as Hauler's

Verona fragments,
the

and therefore can hardly have occurred

Montanist Church Order.
is

supposed

On

the whole, while the evidence

not strong enough to say positively that such an Order

existed,
its

we may

at least conclude that the Testament, both in

Prelude and in the ecclesiastical part, shows distinct traces

of Montanistic influence, as also does the Apostolic

Church
of

Order.

It

would seem, however,

to be

an over-statement

the case to look on the Testament as a Montanist

Church

Order merely edited or touched up by a later hand.

evidence rather points to the work of a later compiler

The

who

used

earlier,

and probably Montanistic, material.

V.
1.

Theology and Characteristics of the Testament

Theology.

From

its

theological side the Testament

may

be regarded as a strong protest against Arianism and undue

subordinationism.
J.

Starting from this point of view, Bishop

article in the

Wordsworth has written an

Church Quarterly

Review for April 1900, with the thesis that the Testament sprang from the school of ApoUinarius of Laodicea (in Syria).
ApoUinarius (or Apollinaris) the Younger was long recognised


v.]

THEOLOGY
St.

17
Athanasius and
St.

as

orthodox, and was admired by

Basil for his classical learning,

tion to Arianism.
late in life

and especially

for his opposi-

But he

fell

into error on the other side,

and

he propounded a heresy which, while upholding

the true divinity of our Lord, did not recognise His true

humanity.
(>}rvxv),

Dividing

man
i.e.

(with Plato) into body

(o-w/xa), soul

and
"

spirit (Trvevfia),

he ascribed to Christ a true body

and a true

soul "

that soul which

man

has in

common
denied

with an animal {^v^-q aXoyo^, anima animans)

that

but

He had
it.

a rational spirit {'^'ux^

\o<yiKij or irvev/jia,

anima
of

rationalis), saying that

the divine

Word

or Logos took the

place of

In this way, by denying the real humanity

our Lord, he paved the

way

for the

Monophysitism

of

the

next century.

He

said that Christ

was not complete

(o\os)

man

nor God, but a mixture of

particulars, reference

God and man. For further may be made to Dr. Schaff 8 article in
(i.

Smith and Wace's Dictionary of Christian Biography

392.
After
his
his

134).

Apollinarius seceded from the Church in 375, and died about

death

his

disciples

early

perverted
of

and

exaggerated

doctrine,

and the

school

ApolUnarius

soon became famous for their pseudepigraphic writings.

We

must notice that the Arians also put the Logos in the place
of our Lord's

human

spirit,

but they asserted His changeable-

ness

(T/oeTTTOTiy?),

while Apollinarius strongly maintained with

the Church the contrary (Schaff, uhi supra).

The passages
marks
Mystagogia^
in His soul
of
(

of the Testament

which Bishop Wordsworth

as ApoUinarian (C.Q.E., April

(I.

1900)

are chiefly in the

28*).

Notably the reference to our Lord

going

= efj.yjrvxo'i ?)

down

to Hades, the division

man

into flesh, soul,

and

spirit,

the ascription of the saving

work of our Lord to His Spirit, the "indivisible mind" "incomprehensible," " passible yet not passible " (but see Note on
'

the Testament Compiler's

In what follows an asterisk is affixed to the passages which are probably own work.

18
I.

INTRODUCTION
28), "in all its kinds,"
of

[ V.

and the Voice

Father.

and the conclusion about the Spirit God through whom our Lord praised the
finds these or similar phrases in

Dr.

Wordsworth

Apollinarius' writings.

He

also finds a parallel to the inter-

polation in the Baptismal Creed ("

who came from

which
is

the Father,
"

who
{ael

is

of old

with the Father,"

II.

8*),

peculiar to the

Testament Creed, in the words

"

who

is

ever with the Father

"

avvovra tw iraTpi) of the " Detailed Creed

{Kara fiepoi

ttio-tk),

which

is

ascribed to Apollinarius, and

was perhaps

written about 375.

The "Detailed Creed"

the
8,

also speaks of
I.

the
(see

" consubstantiality " of

Holy Ghost,
where
it

as Test.

41*
").

Note there and at

II.

is

remarked that in

Eg.

GO. we have

the expression " the consubstantial Trinity

Bishop Wordsworth's other quotations are more doubtful for

our purpose, and can hardly be relied on.

We

note in

these instances the

phenomenon that the

work
of Apollin-

Testament and Apolhnarius agree in certain striking phrases,

especially
arius.
if

the "Detailed Creed" be the

We

may

equally suppose that the Testament borrows

vice versd ;

from Apolhnarius, or
phrases
circles

or

we may suppose

that the

common
in the

to both

were current in extreme anti-Arian

Dr.

fourth century.

rashly assumes that the Testaymnt

arius.

Wordsworth somewhat must borrow from Apollinno actual

But here the curious

and

fact is to be noticed, that in

is

spite of this connection

with Apollinarius there

;

heresy in the Testament

this will be a
vi.).

very important

factor in determining its date (

If

the Testament was

written after Apollinarius had separated from the Church, the

writer would either have agreed with the heresiarch, or have

disagreed

if

the former, he would have quoted his heresy

if

the latter, he would not have

There

is

quoted his writings at all. a similarity in phrases, not in heresy. This conpoints
either
to

sideration

date before the secession

of

Apollinarius,

orbut

other

things

make

this

alternative

"

v.]

THEOLOGY

19

unlikely

to a date

when
to

the heresy was long past.

Thus

Dr. Wordsworth hardly seems to have proved his thesis, but

his calling attention

the

undoubted connection between

the two writers

is

invaluable.

"We may notice in passing the

eva-apKo^) in Christ, or

absence from Test, of such characteristic phrases of ApoUinarius as the " incarnate

mind "

(vov's

that

He

" passed through the Virgin Mary."

is

Let us ask, however, what

of

the theological " tendency

(ubi

"

the

Testament
it is

Bishop

Wordsworth

supra)

sug-

gests that
tolic

a polemic against the writer of the Apos-

Constitutions,

and that the

latter is the

"

adversary

of the Testament Prelude. of the priority

Now, putting
of

aside the question

it

and independence

the Prelude,

must be

remarked that the A.C. writer was not an Arian, although he

had leanings towards that heresy, and that he probably

denied our
xxviii.).

Lord's

human
"
is

soul

(cf.

Brightman, L.E.W.,
(the heretics)

p.

He

says that

some

of

impiously
thinking

pretend that Christ

bare

man

(ylriXov avOpmirov),

He
A.C.
a

is

of a

soul

and body," and the interpolations in the

Ignatian Epistles more strongly deny His

itself does.

human

soul than

Thus a writer with Arian leanings makes

strange

statement which causes

Funk (though
facts
is

Lightfoot

does not agree with this) to think that he was an ApoUinarian.

The

safer conclusion

to

draw from the

this point

that very

loose theological ideas

on

were current in the fourth

;

century in widely different schools of thought

and perhaps

the quasi- ApoUinarian phrases of the Testament are merely

other instances of the same fact.

We

must certainly conclude that the Testament writer had

"

a dislike of an exaggerated
for instance, as

subordination " of the Son, such,

ii.

we

see in A.C.

30, 44,

viii.

12 (Lagarde,

59*

ff.,

73*,

25410): the order of the Persons of the Holy

(I.

Trinity in the Invocation in the Liturgy

23*), where the

Son precedes the Father, would be enough

to

show

this.

The

20
Test,
{e.g. I.

INTRODUCTION
writer shows a great fondness of prayers to the

[ V.

Son

26*), and in several prayers there

{e.g. I.

is

a confusion of the

Persons addressed
giving,

23*
;

oblation and concluding thanksI.

30*, 43*,
is

II.

7*

in the conclusion of

23* the

confusion
see

much worse
I.).

in the derived

Anaphora
also

of

our Lord

Appendix

The Compiler had

41*).

firm hold on

the personality of the Holy Spirit, especially, for example, as

compared with Sarapion

the Holy Spirit
{e.g. I.

(cf. I.

He

dwells on the

work

of

28*,

II.

9*, 10*).

He

ascribes to the
(I.

Holy Ghost the Constantinopolitan phrases " the Lord "

and "Maker

24*)

of life" (I. 41*), unless these are later additions.

(I.

He He

calls

the Holy Spirit consubstantial with the Father

41).

uses the

name "Trinity"

in

19*, 21* (see Note), 23*

(thrice), II. 7*.

One
rest, is
2.

reservation

must possibly be made.

(I.

It is just possible

that the Mystagogia

28),

which hangs very loosely on

later

to the

an addition by an editor

than the Compiler.

Other Chaeactbeistics. It will be useful here to keep in mind the portions of the Testament which are either the Compiler's own work, or at least are not to be found in any of the earlier parallels. The following include the principal of these portions,

though there

is

besides scattered over

the whole

work a multipUcity
:

polated by the Compiler

large

of phrases

and sentences
Preface, 1,

inter-

in

Book I., the

1518,
all

parts

of
first

21

(especially

the formula said by

the

bishops, the

part of the Ordination prayer and other inter-

polations in the same), 22, large interpolations in the Eucharistic

prayer, concluding prayer,

etc.,

of

23, 24, 26, 28, 30

(some part), 31, 32, 35 (in the main), 37, 38 (large part),

40-43
15,

in

Book
9

II.,

(prayer of dismissal), 7 (prayer

of exorcism),

(interpolations in Confirmation prayer),

it),

12,

18, 19,

22, 23 (large parts of

25

(last

sentence),

26, 27.

Of the general

cliaracieristics, in

addition to the theological,

v.]

CHARACTEEISTICS

21

may

be mentioned the enthusiastic praise of widows, and to a

deacons, asceticism with regard to celibacy,

lesser extent of

especially as

compared with A.C. (but the writer does not

explicitly express all that he

would wish, hinting rather than

rules
;

laying

down hard and

II.

fast

see especially Notes to

less

I.

20, 29,

1); but,

on the other hand,

strict asceticism

with regard to fasting, the rules as to this being

less stringent

and the

fasts less

numerous than

in A.C.

Among

general

characteristics

we must name

great diffuseness, especially in

the interpolated passages of the prayers.

The
some

characteristics

of phraseology are very striking, and

of the

principal ones are noted here.

An

asterisk

is

placed against the references

is

when

the Compiler's

own work

probably in question.
(a) "

He who

sent
(cf.

me "
A.C.

(or the like),

ii.

I.

Preface*, 3, 8,

17*, 18*, 26*, 43*

(h) "

59, Lagarde, 901").

Children of light," light opposed to darkness (especially

etc.

darkness of error), illumination,

I.

(a very favourite idea),

Preface*, 1*, 3, 12, 15*,

21*

(interpolation in the Ordina-

tion prayer),

23*

(deacon's admonition, Eucharistic

thanks-

giving interpolation, concluding prayer), 26* (passim), 28*, 30* (in interpolation), 31*, 32*, 37*, 38* (interpolation in

Ordination prayer, twice), 43*,

polations),

II.

5*, 7* (often), 9* (interH.),

24

(so in Eg.

CO. and

27*.

Cf.

A.C.

ii.

46

(Lagarde, 741").
(c)

Types.

The fondness

of the writer for finding a

type

in

making

ecclesiastical rules

and in

his teaching,

is

frequently
a type,

shown.
I.

Thus we have the Eucharistic

in the derived

species

as

23* (omitted
it is

Anaphora
;

of our Lord), II.

10

(where

not peculiar to Test.

(I.

see

Notes at both places)

cf. II.

lights for a type

19*; see Note there, and type

(I.

11); the
;

number
double

of loaves to be offered as a

23* ad
of the

init.)

the

Amen

of the
s.f.)
;

communicant, typical

Body and

Blood (L 23*

the dimensions of the baptistery are typical


22
of prophets

INTRODUCTION
and apostles
(I.

[ V.

19*); the "place of commemora19*); good women are figures

tion"
of the

is

a type of heaven
of
(I.

(I. (I.

kingdom kingdom

heaven

16*)

the triple song

is

a figure

of the
life (I.

26*, third prayer), as also are the gospel(II.

28*) and Easter Even night

;

19*),

cf.

also

I.

32*

(third prayer)
of incorruption

our Lord in His Incarnation showed a type

(I.

28*)

priests are to be types of archangels

;

and
of

of holiness (I. 3 1 * si.)

the " princes and priests " are types

(I.
''

heaven, and the three days' feast of the resurrection

;

21*)
to
(I. (I.

the bishop's fasts are a type of our

(I.

Lord's "

entrances

His passion
24*)_;
late

22*); the
are

oil is

a type of spiritual fatness

comers

types of the day of judgment

(I.

36*); souls have "figures" before God

a type of the resurrection
(d) Personification
(II.

40*); evening
as

is

24, also in the parallels).

of Power,

Thought, Wisdom,

etc.,

names
e.g.

of our Lord,

and fondness

for the

name
31*

"

the

Word "
(so

I.

23*

(Eucharistic

prayer),

26*

(often),

28*

in

Arabic Didascalia),

30*

(interpolation),

(perhaps), 32*,

38*
16*
"

(the parallel phrase in Hauler personified), 43*, II. 7*,

(in interpolation),

24*

(also in H.,

but more full in Test.,

His

Word and Wisdom ").

Christ in or with Christians,
I.

(e)

Preface,

1*, 8, 17*,

18*, 22*, 40*, IL 25*

(in interpolation).
I.

(/) Christians as holy vessels,

3,

30*
Cf.

(presbyters),

41*

(widows), IL

9*

(in

interpolation).

A.C.

ii.

24

(Lagarde, 49) of St. Paul.

(fir)

"A
24*

work"

(or

the

like),

13,

31*

(often),

35*

(thrice),
3, 10,

36*, 37* (see Note there), 40*, 42*, 46*, 47*, IL

(in interpolation).

(A) Antithesis, of corruption

darkness,
{i)

etc., I.

28*

(often), II.

and incorruption, light and 7* and see (&), above.

;

Eternal or heavenly habitations (or the

like),

I.

1*,

21*

(in interpolation),
Cf.
I.

26*, 32*, 45*, IL 7*, 9* (in inter-

polation).

18

si.


V.j

CHARACTERISTICS

23
and
"

(/)

God

"

loving
I.

man "
si.,

(<})iXdv6pco'7ro<;),

love of

man "

((j)iXap0pw7ria),
(Jc)

23*

31*,

II.
I. I.

9*

(in interpolation).
II.

The "Testament,"
Only once

Title*,

17*, 18*,

26*
39*,
II.
I.

(I)

The bishop a "shepherd,"

in

28*
(

(twice),

5*,

10*, 13*.
II. 1

Ap. CO.

18).

In Test.

39,

and

1 3 it represents " bishop " of the Eg.

CO.

parallel.

Perhaps
(I.

Test, got the

is

name from Ap. CO.

etc.,

In the Prelude

8) " shepherds "

used of the clergy generally.

(m)

Among

other phrases,

may

be mentioned the

angels visitrag

man

(I.

22*, 23* deacon's admonition, 35);

"incorruptibility"

(I.

23*

in

interpolation,

28*

passim,

26*,
(I.

32*,

II.

7*); our Lord clothing Himself with

(I.

man

28*); the angel hierarchy

23 [Eucharistic prayer
II.

the reference

much

enlarged in Test.], 28*, 32*,

(I.

7*, 24);
II.

nature

trembling

23*

oblation,

26*

third

prayer,

7*, 8 in interpolation); souls

II.

7*); the nails

[so in Eg.
(I.

bound by death (1.26*, 28*,

Lord on the Cross
(I.

fixing of our
;

(II.

7*,
test;

24
in

CO.
8,

parallel])

humiliation

8, 11.

7*);

ing spirits
I.

14, both in the perhaps independent Prelude

II.

22*, 31*,

6*, the "testing"

;

is

repeated, but the

word
and

" spirits " is there absent)

" rest "

(L 35*, 44*, IL 15*,

(passim,
6,
e.g.

cf.

Notes on

I.

18, 37);

"meekness"

1.

21*,
inter-

23*

in interpolation,

31*, 41*, 44*, IL 3*,

9* in

polation).

Other phrases have been already referred to in

bearing on the question of a Montanistic source.
characteristics

iv.

as

Turning to

which are rather remarkably absent, we may

Compiler had
faith,
little

note that the

justification
(cf. I.

hold on the doctrine of

as little

by

and the Prologue writer had

12); and that we find nothing about being buried with

Christ in baptism.
3.

Quotations from the Bible.

The Compiler
is.

is

not so

fond of quoting Scripture as the

at least, be

A.C

writer

This may, partly

due to the

"

apocryphal pretence."

comparison

24
of

INTRODUCTION

[ V.

the quotations shows that the Compiler drew very freely

1 Tim.,

from the Pauline Epistles, especially

Eom., and 1 Cor.,

and that he

clearly used disputed books like 2 Peter,

Hebrews,

and Eevelation.
St.

In using N.T. quotations from O.T., he follows

[a

Paul and not the O.T.

reservation

must here be made,

however, that James of Edessa might have altered these quotations to suit the

form he knew best himself].

seldom even the Psalms.
St.

The Compiler
Of the Gospels
usually uses no

seldom quotes

O.T.,

he shows the influence of

formula of citation
(I.
;

John most.

He

28

s.f.).

when he does he makes an egregious blunder In translating quotations into Syriac, James of
In quoting 2 Peter he
(I.

Edessa seems to have rendered the Greek directly, without

having his Bible open before him.

uses the text
4.

now commonly

printed in Syriac Bibles

of

31).

Deliberate Omissions

what the Compiler had before

striking instances are, " This

him

in his materials.
of

The most

do in remembrance

me," our Lord's words over the Cup, and

(I.

the mention of the Holy Spirit in the Invocation

23),

the milk and honey for the newly baptized, and a formula in

administering the

Cup

(II. 10).

See Notes in those places.

Perhaps we must add the clause about the Eesurrection in the

Baptismal Creed.
5.

See Note to

II.

10.
?

Does the Testament emanate from a Sect

I.

It has

been thought from the alleged severity in the case of postbaptismal sin (but see Note to
37),
II.

from the prohibition

;

of

military service (but see Note to

the parallel Orders are

nearly as unpractical), and the generally ascetic tone (but see

p.

21, above), that the Testament

of bishops in
I.

is

a sectarian work.

The

number
with
all

21 points rather the other way.

And

his

supposed Apollinarian leanings, the

Compiler

exhibits no actual heresy.

Constitutions,

We may
of

compare the Apostolic

which are the work

a not very orthodox indisect or

it is

vidual, yet not, probably, of one

who founded a
Similarly

was

in

any way separated from the Church.

unneces-

v., vi.]

DATE

25

sary to suppose that the Testament was written for the use of
a sect.

Loose theological expressions were current in

circles

many

widely different

before the nomenclature of theology

was
the
I.

fixed.

An
in

example from (perhaps) the same age as the

is

Testament Compiler

seen in the extraordinary Invocation of

Word

Bishop Sarapion's Prayer Book (see Note to

23).
vi.

Date
is

The question
tremely
difficult

of

the date of the Testament

its

made

ex-

by

almost entire dependence on internal

evidence.

We
it

need not wonder, then, that different writers

to different ages.

have ascribed
it

Mgr. Eahmani considers that

belongs to the age of Irenaeus, the end of the second century.

here.

But no other scholar follows him

it

Dr.

Zahn

attributes
it

to

about 350

a.d. (see vii.,

;

below);

Dom

Morin dates
it

not later than that year

Bishop Wordsworth ascribes

to the

school of ApoUinarius, and

names about 400

A.u.,

with which

date on other grounds Prof.

Harnack
;

in

his

"Preliminary

Eemarks
Bihlique

"

on the Testament agrees

of

M.

Batiffol in the

Rivue
of
^St.

Internationale

the

Dominican

Convent

Stephen at Jerusalem, thinks

century, and

it is

not earlier than the

fifth

may

be later

and Dr. Funk generally agrees

will be proper to re-

with

this.
it

Before discussing this question,

mark

that the argument from the absence of a custom or

these Church Orders must be treated with some care.

office in

^They are

only indirectly books of canons.

They are the

need not be ex-

works, probably, of individual authors, whereas canons are put

out by synods.

Hence the Church

Grdeirs

pected to be complete, and the argument from silence, always

precarious,
is

unusually so in their

case.

1.

The Question here considered.

So great a diverg-

26

INTRODUCTION

[ vi.

ence of view about the date as that mentioned above

may
first

be partly
settled,

due

to

another

question not having been

namely:
?

What
this
it,

do we mean

by

the

date
in

of

the

Testament
last

If

by

word we mean the year

there
of
is

which the
should

touch was put to

it

no reason
of

why we

not date

from the time

James

Edessa himself,

who

may
the

not improbably have added something to the work (see

below).
last

But the question we are now considering

touches were put to
it,

is

not

when

but

when the apocryphal

writer composed the book as a book.

late feature

may
early

conceivably be an addition by a
feature,

later

copyist.

An

on the other hand, may as conceivably have been put

to give the
ask.

in

by the apocryphal writer

Therefore
?

work an antiquarian
the aim of the
his

air.

we must

first

What was

writer

Was

he a conscious forger,

who wished

work

actually to pass as the words of our Lord, or did he merely

put his words into our Lord's mouth for dramatic

effect

The Jewish and

Old Testament
forgery.

early Christian apocryphal or pseudepigraphic

literature
is

was hardly what we should

call

There

no need to suppose that the writer or

of

writers of the

Book

Enoch actually intended the reader

Similarly

to

think that

it

was written before the Flood.

Solomon
a mere dramatic

we

can suppose that the writer of Ecelesiastes put his book into
the

mouth

of

as

fiction.

Thus,

although no doubt writers of the fourth or

capable of producing a deliberate forgery,

fifth
it

century were
not a priori

is

necessary to suppose that an apocryphal work of those ages was

meant actually
book.
to It

to deceive its readers

and

to pass as

an ancient

was the fashion

to ascribe these

Church Orders
further,

the Apostles.

Our writer has gone a step

of a conscious If

and

has ascribed his to our Lord.

The question

forgery largely depends on

it

the motive of the work. forged with some object.

a forgery,

must have been

is

But, in this case, such an object

vi.]

DATE
It

27

difficult to find.

could hardly be to propagate Apollin-

arianism, for

if

so that heresy would have been clearly stated,

p.

which

is

not the case (see

18, above).

None

of

the
"

" tendencies "

mentioned in

v. (not, for

instance, one of the

most clearly marked, the advocacy

for

of a ministry of "

widows

women)

is

strong enough to

make

it

probable that

we

have here a conscious forgery, ia which the author deliberately

takes the obsolete customs of an earUer age and describes

them

as

if

they were going on in his day.

The obvious and

{e.g.
I.

undisguised anachronisms in the Testament

" foundation of the Apostles "
II. 8, "
;

35*, the
;

I.

43*,

"

God

of the Apostles "

II.

the ascension and session of our Lord";

;

9*, "the
")

holy Apostles "

II.

24*, " the Apostles singing psalms

;

make

such a conscious forgery unhkely

as also

do the profuse

references to and direct quotations from the

New

Testament.

These are not abstruse points which might well escape a

forger's notice,

Hke the word

" its " in Chatterton's

poems, but
glance.

anachronisms which any one would see at the

a " dramatic fiction."

first

These considerations lead us rather to take up the idea of

The important
temporary.

result of such reasoning will be that the

the

customs described and the Compiler are in

main conto be used

The writer would mean

(if

his

work
is

and we can hardly conceive that

wholesale.

he

not a conscious

forger) he introduced obsolete forms of worship

It

and customs

would indeed be permissible

to suppose that

he allowed some antiquarianisms to remain, provided that

they did not pervade the whole work.
difference
It

makes

all

the

whether he retained what was in his sources, giving

(as,

sometimes a slightly different turn to an obsolete phrase

for example,

where

it

is

possible to suppose that he retained

references

to

persecutions, applying

them

not, as before, to

the ill-treatment of Christians by the heathen, but to that

inflicted

by one Christian body upon another

see,

however,

28

INTRODUCTION

[ vi.

below), or whether he invented, an antiquated feature.

is is

There
is

no trace of the latter in the Testament; the former done at

this

what

day by
Also
it

all

Christians

who

use ancient liturgical

formularies.
later

would be permissible to suppose that a editor has added a few phrases, or even a complete
provided again that these additions
the
also

section,

did

not

pervade

whole

book.

Further,

the

above

argument
whole

would not preclude the independence and

or
in
part,
of

priority, in

the

Apocalyptic Prelude (see Note at the

beginning of Book

I.)

2.

SuPEEiOR Limits.

We may

with some confidence (but

with the reservations mentioned below) say that the Testament

is

later

than the Canons of Hippolytus, the Egyptian and

Ethiopic Church Orders, and Hauler's Latin fragments.

(a)

That

Test, is

later

than the Canons

of Hippolytus

(allowing for some interpolations in the latter) appears from

G.H. not having an apocryphal form, from their having only

one Ordination prayer for bishops and presbyters (Test, has

two),
in

and from
then

their being simpler in that prayer, in festivals,

not

developing
is

the

ministry of

women, and

so

forth.

What

the date of C.H.?

It is impossible here

to

reproduce the arguments used for an early date by Achelis, or

for a late one

by Eunk

and reference may be made to Die

Canones Hippolyti of the former, and to Apost. Konstitutionen

of the latter.

Achelis considers that they date,

if

we omit
agreed to

interpolations,

from the beginning

of

the third century, and

that they are the

work

of Hippolytus.
J.

This date

is

by Duchesne and Bishop

the
this

Wordsworth, though they dispute

;

Hippolytean
date.

authorship

Brightman

also

agrees with

Dom

Morin thinks they were the book which

"

Dionysius of Alexandria, probably early in the third century,

sent to the

Eomans

by Hippolytus

" (Eusebius,

H.E.

vi.

46).

Funk, however,

differs greatly

from these views.

He

thinks

vL]

DATE
the Apostolic
Constitutions
is
iii.

29
the
I 6),

that the eighth book of

original of the " Constitutions through Hippolytus " (

and that
Canons
assigns

of the of

Egyptian Church Order, and that both

of the

Hippolytus and of our Testament; and thus he

to

C.H.

the

sixth century

or

perhaps

later.

His

arguments appear
of

to be inconclusive,

and Achelis' hypothesis

an early document with

later interpolations is

much more
than Test.

probable.

(^) That the Egyptian Church Order

aippears

is earlier

from

its

having, like C.H., only one Ordination prayer

;

for bishops

and presbyters

from the much

less

decided tone

of its theology, as if the great

Arian controversy had not then

arisen
{e.g.

and from a

careful comparison of passages in Test.

I.

about confessors,

39

catechumens,

II.

6
II.

the agape,
24),

II.

13

prayer at the sixth hour and evening,

which

are almost impossible to understand by themselves, with the

parallels
difficult

in

Eg.

CO. which

explain

them.

It

would be
the

to obtain the good sense of the latter out of

It is generally agreed that
is

chaos of the former.

precedes Test.^

Eg.

CO.

But what

its

date

Probably the very

rise of

beginning of the fourth century, before the

This does not
that

Arianism.

mean

that the Egyptian Heptateuch dates from

time

the

last

part
;

of

that

compilation

is

derived,
of

probably, from

A.C
;

viii.

and, as
'

Harnack (on the Canons

Athanasius
still

the Apostles) has pointed out, St.

held the

Didach^ in honour

therefore he probably did not

know

the
iii.

Apostolic Church Order which replaces the Didach^ (

2
(8),

and which forms the

as early as the date
,

first

book

of
its

the

Heptateuch.

Also this need not mean that Eg. CO. in

tion
'

Coptic translaoriginal

is

named.

But the Greek

Test.

e.g.

the formula of submission to

;

however, derives some parts from C. H. independently of Eg. CO.; God in baptism, not in Eg. CO. (H. wanting

here)

Eg. Eg.

CO. CO.

and in much of the baptismal section Test, is nearer to C H. and H. than in II. 11 s.f.. Test, derives from C.H. 164 ff. without reference to or H.
;

30

INTRODUCTION
be assigned to that time
agrees.
;

[ vi.

may

and with

this

conclusion

Harnack

(7) Is the Ethiopic

Ohwreh Order

earlier

than Test.

In

the sections which follow, the various arguments are treated

shortly,

and references are given

in detail.

to the

Notes where they are

of

dealt with

As only a

portion
it is

the Ethiopic

Statutes has as yet been printed,

not easy to assign a

date to

them

we

can, however, arrive approximately at a date

for

for Statutes

2123, which Ludolf has published, or rather

the Greek which underhes them.

These Statutes supplement

the Eg.

CO. by

giving us ordination prayers and a liturgy,

earlier

and these forms must be pronounced certainly

the

than

corresponding parts of
;

Test.

The

latter

are

greatly
likely
all

amplified

and amplification in

liturgical parts is
liturgies,

more

than compression, as we see in later

greatly amplified, not condensed.

which are

There can hardly be any

qiiestion that the Test. Eucharistic Liturgy (see

is

Note

in

I.

23)

derived from Eth.

CO. by
all

interpolation,
(I.

and

so the prayer

for

the ordination of presbyters^

30).

Again, the Test,

arrangement in which

the bishops say a formula in ordain-

ing a bishop, and then one bishop says the ordination prayer
itself,

appears to be a combination of two practices which the

Compiler had before him, namely, that of Eg. CO., where one
bishop says everything, and that of Eth. CO., where all the
bishops say everything (see Note on
assign
I.

21).

Thus we must

the priority to the Eth.

CO.

forms.

But
than

this

need

only

mean

that their Greek original

is earlier

Test.,

and

that the Eth.

CO. Compiler was perhaps more

conservative in

retaining ancient material than the Test.

Compiler.

What
?

then

is

the date of the Greek original of Eth.

CO.

The

absence of the Sanctus and the simphcity of the liturgy, for example, as compared with A.C vui., would point to a date
before the middle of the fourth century.
1

This prayer in Eth.

CO.

shows that that Order

is later

than Eg.

CO.

 vi.]

DATE

31

(8)

Hauler's Verona Latin fragments, or rather their Greek

are

originals,

probably

direct

source

of

Test.
oil,

Their
their

Eucharistic Liturgy,

down

to the blessing of the

and

Ordination prayer for a presbyter, are almost the same as those

of Eth.

CO., and the remarks made above apply

to them.

H.,

however, gives part of the Ordination prayer for a deacon,

which
I.

is

clearly the original of the Test, prayer (see

Note on

38).

Moreover, in the presbyter's Ordination prayer, where

H.

differs

from Eth. CO.,

I.

Test, follows the

former as against

the latter (see Note on

30); and so in the phrase about

(I.

the deacon being the counsellor of the clergy

34), Test,
it

follows the wording of H. rather than of Eth. CO., though

flatly

contradicts

them

both.

In parts

of

H.

and

Test,

which are not in Ludolf's Eth. CO., we

together against other authorities.
(II.

find

them agreeing

In the Baptismal Creed

equivalent before "from

8) both insert "living" or

its

the dead," and have the past tense

"He

sat

down."
(Eg.

Both

omit the formula of baptism given by

it

CH.

CO. omits
in

also).

The anointing and invocation

an amplification
of the people. Test. (II.
etc.,

after
of

baptism

Test. (II. 8, 9) is

of H., not

C H.

In

the

communion

10), while omitting

the milk and honey of H.,

the water as the
" sign

agrees with H. in speaking of

of

the laver " and of the " inner

in

psychic
agap^.

man,"
Test.

phrases not

CH.

or

Eg.

CO.

In
of

the

(II.

13) agrees nearly with the phrase

H.

about that which remains over, as against the others.

first

In the
Test. (II.

fruits,

H. and Eg. CO. are almost the same

16) amplifies the prayer, but omits details of the

the fast before Easter, Test, agrees with H. in

fruits.

In

mentioning

women with
(masculine).

child, while Eg.

CO. speaks
"

of

any sick man

"

In the hours of prayer, where H. and Eg. CO.

are almost one. Test. (II. 24) personifies

verbum suum
as in
I.

of

H. into
"

"

His

Word and Wisdom,"

is

just

38 the

desiderium " of H.

personified into "

Thy Thought, Thy

32

INTRODUCTION

[ vi.

Wisdom, Thine Energy, Thy beloved Son Jesus

the
characteristic

Christ," in

manner
itself

of

Test.

This last

peculiarity
;

would be

sufficient in
is

to

show the

priority of H.

the

converse change

inconceivable.

All these considerations,

which are dealt with in

cited,

detail in the

Notes to the passages

is

make

it

probable that the Greek original of H.

a
?

source of Test.

What

then

is

the date of these fragments

first

Dr. Hauler assigns the Greek original to the

fourth century.

part of the

We

are not here concerned with the date of

is

the compilation, that

to say, the date

when the
of

Didascalia,

Ap. CO., and the form of our Church Order were joined
together
in
H.,

but merely with

;

the date

the Greek

original of the last part

and the same considerations which

enabled us to put that of Eth.

us
to

CO.

before

350
as

a.d., will

lead

agree with Dr.

Hauler's opinion

to the Verona

fragments.

3.

Infeeioe Limits.

The Testament seems

to be earlier

than the Apostolic Constitutions (as compiled in their present

form), than the Arabic Didascalia, the Abyssinian
of our Lord,

Anaphora

and the

fifth

century developed Htm'gies, such as

the East Syrian (Nestorian) Liturgy of the Apostles Addai

(Adai) and Mari.

(a)

The Apostolic Constitutions in their present form must

probably be pronounced later than Test.

The eighth book

A.C.
is
;

gives

us the best material for comparison, as containing in part a

form
than

of

the " Lost Church Order."

more elaborate
it

Test., its

prayers have more interpolations

has the rule

its

of three bishops ordaining a bishop, not

found in any of

predecessors, but

probably founded on the rule of Nicaea

(which, however, has a

somewhat

different

meaning

see

Note
of

on Test.

I.

21);

it

has a

much more

elaborate system

festivals (Ascension, Pentecost, Easter, Christmas,

Epiphany,

Apostles'

Days,

St.

Stephen and All Martyrs)

subdeacons.

; ;

vi.]

DATE
and deaconesses are appointed by laying on
of

33
hands

readers,

(contrast Eg. CO., Test., and, for readers, C.H.

and Const. H.)

catechumens, demoniacs and penitents are sent away before

the Eucharist with elaborate dismissals
recital of the
;

in the Liturgy the

is

work

of creation
Test.,

and redemption

very

much

more elaborate than in

Test., is
etc.)

and the Sanctus, wanting in

("

given
is is

in the

Oblation

Eemembering

therefore,"

A.C.

much more
more

freely interpolated than Test., while

the latter

freely interpolated than Eth.

CO. and H.

the intercession in

A.C
Test,

is

elaborate, while that of Test, is

I.

rudimentary (see Note there,

does not
invocation
of
refer, as
is of

23)

and the A.C intercession

charismata
;

does, to

the

the

A.C

the later style, specifying the transformation

Test.,

the

elements, unlike
after

H.,

Eth.

CO.

the

deacon's
bishop's

litany

the

Eucharistic

Intercession and the

accompanying prayer are in A.C much more elaborate than in Test., where there is only one sentence in the communion
;

the

charismata are not mentioned in

AC
where

as in Test, (but
I.

they are referred to in

47); and the post-communion thanksgiving and dismissal are more elaborate
viii.

A.C

25= Test.

in

AC

The only part

of the Liturgy
is

Test, develops a

point not found in

A.C

the prayer said by the communicant.

Again, the renunciation and submission at baptism in

vii.
viii.

AC
A.C
II. 2,

41 are more elaborate than

31 the rule as to rejecting
etc.,
is

in

Test.

II.

8.

In

soldiers,

found in Test.

Eg. CO.,
it

softened down.
is

These considerations make

older than A.C. as
is

extremely probable that Test,

it
;

we now
than

have

and as

it is

generally agreed that A.C.

to be dated
earlier

about 375
that year.
(j8)

a.d., it

follows that Test,

must be put

The Arabic Bidascalia borrows from

Test.,

and

is

therefore a later document.

Eeasons for saying that Ar. D.

is

3539
3

are derived from Test., and that the obligation

I.

not

the other way, are given in the Notes to Test.

21, 22, 28,


34
and especially 23.

INTRODUCTION
Bishop
J.

[ vi.

Wordsworth's suggestion (Bevue Mystagogia in

appears to be

Internat. de tMol. vol. xxxi. p. 461), that the

Ar. D.

is of

an older form than that in

itself (see

Test.,

unnecessary in

Note

to

I.

28), the process having been

probably that the Ar. D. writer suppressed phrases which by

his time

had acquired an Apollinarian meaning

complicated

it

involves,

moreover, an extremely

hypothesis,

unless

we

further suppose that the other chapters (3 5-3 8) of Ar. D. are

also earHer than the Test, parallels, to

which

it is

almost impossible
For,
if

beheve (see Notes to Test.

I.

21, 22, 23).

not, the

suggestion would
itself,

mean

that Test, had a predecessor very like

having an older form of the Mystagogia, and also using

" Testament,"

the

name

which appears in the

II.).

title

to

the
to

Mystagogia in Ar. D. (see Appendix

Then, are

we

suppose that the points in which Ar. D.

differs

such as the dimensions of the oblong baptistery

froln this hypothetical predecessor of Test.
?

to

from Test.
are derived
is

All this

eom-

pHcated and imnecessary.

It is far

more probable that the

Ar. D. writer, in quoting Test., altered what he did not approve

of.

As

to

the date of Ar. D.,

it

is

difficult

come

to a

determination, as

we do
In

not

Imow
it

its

134 which have not

been pubUshed.
anaphoral service.
Silvia,

38

mentions incense in the pre-

Incense
a.d.

is

mentioned in the Pilgrimage of

verbal coincidences and
is

about 385

And from
and

simplicity of the Liturgy described in Ar. D. (the text

given), it seems probable that it
Test, are not

not

very greatly

removed from one another in

Ar. D., as far as the chapters

time.

We may

probably date

we know

are concerned, between

380 and 400

is

A.D.

(7) The Abyssinian Anaphora of our Lord (see Appendix I.) clearly derived from Test., but inserts an Invocation of the

later

form (retaining that

of Test.),

and adds a very rudimentLiturgies.

ary intercession in the middle of the Eucharistic Thanksgiving,

like the

modern Abyssinian and Coptic

But, like

"

vi.]

DATE

35

Test., it

has no Sanctus, and does not give our Lord's words

over the

Cup

and from

its

form

it

is

unlikely to be later

than the beginning of the

fifth

century.

This date
"

is

given

on the supposition that the diptychs with

are a later insertion.
If they are

Genetrix Dei
of

an integral part

the

Anaphora
years later.
(S)

of our Lord,

we must

date that Anaphora a few

The East Syrian {Nestorian) Liturgy of

little

the Apostles
Test.,
;

Adai (Addat) and Mari has

but
it

in

common with

may

help us to decide

the date of the latter

for

some considerable interval is necessary for the development of such a Liturgy by a remote people, from a very much
less
it is

formed type such as that

difficult

of Test., Eth.

CO.,

etc.

But

to believe that

this East

Syrian Liturgy can

date from after

to

431

a.d.

It has not the slightest reference

;

the

Nestorian
greatly

controversy

and
that

its

very

rudimentary

Invocation,

resembling

of

Eth. CO.,

and

its

omission of the

Words

of Institution,

both point to a date

fifth

not later than the

first

quarter of the

century (see

Notes on
4.

I.

23).

Various Marks of Date.

Most

of these are treated

elsewhere in detail, and will only be shortly referred to in

this place.
{a)

The theology

of

the

Testament (see

v.

1,

above)

points to a date before the actual outbreak of ApoUinarianism,

but

when

phrases which were afterwards used by Apollinarius

circles
;

were current in anti-Arian

than the
rise of
A.D.

it

necessitates a date later

Arianism.

This limits us to the half-century

of

325-375
of the

The omission

the mention of the Holy

Spirit in the Eucharistic Invocation (considering the devotion

Compiler to the Holy Spirit) points to a date before

I.

the rise of the Macedonian controversy (see Note on

23,

and below

o).

36

INTRODTTOTION
(6) References to persecution

[ vi.

and
35

the
I.

Empire

(cf. I.

8, 23,^

35,

39,

II.

5,

for

persecutions;
I.

26, third prayer, "the

twice, for the Empire).

prince and his people," and

Other considerations make

Test.

it

impossible to suppose that the

Compiler lived before Constantine, and the direct refer-

ences to the Emperor and the Empire are such as

we should

expect of post-Constantinian times.

The

fact

that regular

church buildings are assumed as a matter of course to be

universal, with other buildings attached, leads us to the

same

conclusion.

But, on the other hand, the references to perse-

cution tend the other way.

deliberately inserted
to
is

Are we then

to take these as
effect
?

produce an antiquarian
that given above (p. 27).

more probable
piler

solution

The Com-

seems to have adopted references to persecution which

occurred in his predecessors' works, and which these (or their

originals) applied to

heathen persecutions, and to have applied

them

to the persecutions of the Catholics

by the Arians, or

(if

a later date be the right one) of the Apollinarians by the

Catholics.
It
is

not unlikely, however, that the author,

who

possibly

remembered the heathen persecutions in

correct,

his childhood,
if

thought that they might probably recur, especially

native date given below be
of Julian the Apostate.

the alter-

namely, during the reign

In connection with the references to

the State,

we must
it

notice the prohibition of military service

and the

theatrical profession.

The
in

latter prohibition calls for

no remark, as

was universal
II. 2.

the fourth century.

Test.

For

the former see Note to

The

Compiler

is

hardly
so

more stringent than his predecessors, though much less than A.C., and this makes for a comparatively early date.
(c)

The "chief deacon."

in
Test.,

See Notes to

I.

19, 34.

The

limited reference

which implies that neither the

Thanksno reference to the persecuted in

'

This

is

a very slight reference interpolated into the Euoharistio

giving.

It is very

noteworthy that there

I.

is

the Eucharistic Intercession in

23.

 vi.]

DATE
the distinct
office of

37

name nor
will suit

an archdeacon was yet known,

any date

in the fourth century, especially one some-

what

early in the century.

The

" chief

deacon

"

is

merely

one of the deacons chosen for a special duty because of his

special qualifications,

and

is

not of a distinct rank.

There

seems to be no reason for saying that the references necessitate

a date about
ascribed
to

400

A.D.

On

the contrary, the menial offices

earlier

the

deacons

imply an

date

(I.

34,

II.

23,

etc.).

(d)

The mention
office,

of a stole

in

I.

34

(see
is

Note there)

as a

badge of

not as used in service,

a mark of date a
{eir.

good deal earlier than the Council of Laodicea

(e)

380

?).

Absence of metropolitans.

There are none in Test, nor

just a trace of a primacy,

yet in A.C.

In Ar. D. there

is

and

CO. (see note mentioned by name in 325

possibly in Eg.

to
A.D.

I.

21).

Metropolitans are
(can.
6),

at Nicaea

and

towards the end of the fourth century at Laodicea.

But the
districts

name was not used

Councils,
ii.

in Africa in the fourth century (Hefele,

396, 410, Eng. trans.); and only some

were then organised as provinces.

be

Thus no deduction can

made from the absence

it is

of

metropolitans in Test., except

that

not likely to have been compiled later than the

fourth century.

sort of province is implied

I.

by the

"

neigh-

bouring bishops" in

21.

(/) Absence of

chorepiscopi.

They are

first

mentioned in

Asia Minor at the beginning of the fourth century (Councils of

Ancyra, Neocaesarea, Nicaea)

in the

West, not

till

the Council

of Eiez in 439. They were afterwards numerous, especially among the East and West Syrians (Nestorians and Jacobites). Their absence from Test, is a mark of early date. The rise of this order was probably not universal even in the East, and we

can well understand that by the middle of the fourth century

they were unknown or
little

known

in

some

countries.

" stations." (g) Absence of penitential

They were common

38
in early times
" stations."
;

INTRODUCTION

"''i-

the penitents were divided into classes called

for granted in the councils
of

They are taken

the fourth century (Ancyra, Nicaea, Neocaesarea, Laodicea),

and we

find traces of

them

{e.g.,

the " hearers ") in Tertullian

and Cyprian, though some hold that those fathers apply that
term to the catechumens, and not
de
to penitents (but in TertuU.

Poenitentia 6, " auditor " applies

to a " penitent "

almost

certainly).

The

" stations " are

found in A.C., in the writings

of St. Basil, St.

Gregory

of Nyssa, etc.

At

Elvira in Spain
;

(dr.

305

A.D.)

we do not
fathers

find distinct traces of "stations "

the assembled
classes,

divided
their

the

penitents

into

natural

according to

offences,

and as common sense

dictated.
in

The same remark Gaul in 314 a.d.

All
this

applies to the Council of Aries

would

show
places.

us

that

there

were

different

customs in different
penitents
(I.

The
there),

Test.

Compiler refers to
to
''

37,

see

Note

but not

stations."

Probably in his time and in his country the latter were dying
out, or

had never been

used.

Public penitential stations were

apparently abolished at Constantinople about

400

a.d.

(see

Brightman, L.E.W. 532^).

On

the whole, the bearing of the

is

question on the date of the Testament

(h) Absence of monasticism.

indecisive.

Neither monks nor ascetics

are mentioned.

In A.C., similarly, ascetics are only once

12, Lagarde, 259^^).

mentioned

(viii.

Monastic communities
first

seem

to

have arisen in the fourth century for the

time

in the Christian Church,

find

and at the end

Jerome,

of

that century

we
St.

frequent references to them, and they were vigorously

St.

promoted by
Augustine.

Basil,

St.

St.

Chrysostom, and

The absence

of

them, and also of any class of

ascetics, in a writer

given to strictness like the Test. Compiler,

to be a distinct

must be pronounced
than the
(i)

mark

of a

date earlier

last quarter of the fourth century.

The Singers do not form a class or order.

See Note on

 vi.]

DATE

39

I.

26.

This indicates a date before the Council of Laodicea

and A.C.
(_/)

The

"

widows who

sit

in front " (irpoKaOijfievai), also

I.

called " presbyteresses."

See Note on

40.

Eeferences to

them pervade the work, and cannot be a mere antiquarianism. Test, represents them as not merely existing, but as in their
f uUest

vigour

they are far from being a survival only.

This

is

a decided

mark

of the priority of Test, to the Council of

its

Laodicea (dr. 380?), for by

time they were dying out.

of

In Epiphanius' writings, at the end

there are no presbyteresses as an
I.

the fourth century,

(see

official class

Note

to

40).
(Jc)

The doxologies

to

the
I.

prayers.

decided

mark
in

of

early date.
(l)

See Note to
of

21.
the

The anomaly

Son being addressed

the

Eucharistic prayers of Test., and the confusion which arises

both there and elsewhere from the sudden transitions, the

Father being addressed and then the Son in the same prayer,
or vice versd (see above,
v.),

are examples of the sort of thing

of the practice at

which led to the prohibition

(see

Hippo

in

393

Note

to

I.

23, Invocation).

(m) The fasts in Test, are rather remarkably few in a

book which on some points

(e.g.,

celibacy) has
for

an

ascetic tone.

The forty days

as fasts.

of

Lent are merely times

of

solemn prayer,
are ordered

and only the Friday and Saturday

This
is

Holy Week
of

an indication

of early date, before A.C., bk. v.

In an ascetic community the strictness

likely to be imitated.

neighbours was

Fasting for forty days grew up and

I.

spread rapidly in the fourth century (see Note on

II. 8).

22 and

And

therefore

it is

unlikely that Test,

is

to be put

late in the fourth century.

From

the

first

fasting increased

out of emulation.

In

this connection

we

note that in Test.

Good Friday

is

not mentioned as the day of commemorating

the Passion, but as a preparation for Easter.

The Passion

40
and Eesurrection seem
on the Sunday.
(n)

INTRODUCTION
to

[ ^i-

have been commemorated together

Pentecost,

The

festivals

of

Test,

are

Easter,

and
noted

Epiphany
above
(p.

only.

Contrast the A.C. cycle of festivals as

32).
;

of the Nativity

The "Epiphany" was the commemoration and throughout the fourth century, January
in

was observed
TO.

the East as this festival {ra eiri^dvua

or

deo^dvio).

In the "West, December

25

was obA.C.

served.

The Western Christmas was introduced to Antioch

to

in
are

addition

the

Epiphany about
In
Silvia,

375

(in

they

two
is

distinct festivals).

however, the later date

moreover, gives us

alone

observed at Jerusalem.

Silvia,

another Jerusalem festival for the end of the fourth century,

namely. Palm Sunday.

below, the
vii.

For the Festival

of

the Cross, see

Now
is

in Test, there are indications that even

of

Epiphany

recent

introduction.

It is
it

only just

mentioned, and no directions are given for

as for

Pascha

and Pentecost.
date in the
(o)
"
first

This simplicity of the festal cycle points to a

half of the fourth century.

possible

the

Lord," "

mark of later date is the use of the phrases Maker of Life," of the Holy Spirit, in I. 25, 41.
a.d.

These were added by the General Council of Constantinople

(I.)

to the

Nicene Creed in 381

But that was only the

culmination of a controversy which had been raging for a

whole generation

and there

is

no reason to suppose that these

at Constanti-

phrases were novelties

nople.

when they were added

The

Test.

Compiler being a strong anti-Arian, and

holding firm to the Nicene faith as regards the Son, was not
the least tempted towards the Arian or semi-Arian position

which proceeded

to

attack the divinity of the

Holy Ghost.
therefore

He

speaks of the Third Person as consubstantial with the

(I.

Father

41
of

see

Note there)

and
"

it

is

not

unlikely that he would use the phrases

of

the Lord," "

Maker

Life,"

the

Holy Ghost, before they were formally

 vi.]

DATE

41
Epiphanius used both, and

adopted at the General Council.

A. C. the latter, before

381

(see

Note

to

I.

41).

It is a

sound

principle that the faith

was in the Church, and had found

it

expression, before a council put

possible,
if

in its creed.

It is of course

we adopt an

early date for Test., that the words

are interpolations by a later hand.

supposition.

But

this is not a necessary

(p.

As has
it

already been said

35), the

Test.

Compiler probably wrote before the Macedonian controversy,

or at any rate before

became

acute.

But

his predispositions

were

all in

the direction of those

who

resisted the

Macedonian

heresy.

We

note that there

is

nothing in Test, about the

at

procession of the

Holy

G-host,

which was much discussed

the end of the fourth century (see Dr. Swete's article.

Holy

Ghost,

Diet. Chr. Biog.

iii.

113

ff.).

5.

Conclusion.

In reviewing the evidence, three poss-

ible

hypotheses emerge

(a)

That the author was an ApoUininserted obsolete customs and

arian writer about 400,

who

an

obsolete liturgy as a forgery.

Want

of

motive makes this

unUkely

(&)

that he was an

anti-Arian writer about the

middle of the fourth century, who was a precursor in his

doctrinal

phraseology of Apollinarius

(c)

that he

was an

anti-Arian writer about the middle of the fourth century, but

that a later editor inserted the Mystagogia, and perhaps a

few other interpolations.

The second
;

of

these

hypotheses
it

appears to be the most probable

is

but in a case of this sort

impossible to be dogmatic.

It

can only be said that a date

all

about

350

a.d.

seems to cover most fully

the facts.
It is possible

An

alternative, however,

may

be suggested.

that the Compiler

may have
A.D.).

written in the reign of Julian

or at any rate after he be-

the Apostate

(361-363
(356

a.d.),

came

Caesar

Julian

was

on

his

Antioch in 362, probably at Ancyra

or Pessinus,

way to when he

issued the oppressive edict which forbade Christians to teach,

42
and
(indirectly)

INTRODUCTION
their

[ vi., vii.

children

to

leam.

The

Testament

Compiler might

well anticipate at his

hands a repetition of

the cruelties of Galerius.

There was actual persecution at

Antioch in 362.

All this would account for the retention in

the Testament of the references both to persecution and to

military service.

And

further, the attempt to rebuild Jeru-

salem might possibly have suggested to the Compiler that

Julian was Antichrist himself, and supplied the reason

why he

added the probably older Apocalyptic Prelude to his Church

Order.
It

would not have been

safe for

him

to speak very

clearly of the reigning

tract

Emperor, but he might revive an old

on the End, with a covert reference to a present or antiAfter Julian's death the anticipation of
less strong.

cipated persecution.

pagan persecution would have been much

This alternative suggestion would probably not greatly

militate against the indications of early date

mentioned in the

foregoing pages, especially

if

we

fix

on a date shortly after

356, though in that case we must perhaps give up the Antichrist suggestion.

6.

Possible Additions by James of Edessa.

if

The general
it

conclusion arrived at above will not be affected

be found

that the translator added something to bhe work.

There are
I.

some instances 30
(?), II.

of

paronomasia in the Syriac of

18,

28,

7 (see Notes to those passages), which

may

be due

to him.

Also a clause in the Eucharistic Thanksgiving and

the past tense in the Benedidus qui venit

(see

may

be his work

Notes to

I.

23 and

to

Appendix

I.).

vii.

Place of Wkiting
difficult

This

is

even more

to ascertain than the date.

is

That

it

was some place near the sea

I.

determined by the

direction to the deacon in

34

(not in Eg.

CO.)

to search for

 vii.]

PLACE OF WRITING

43
the
sea.

those

who have been drowned and thrown up by

I.

Travellers by sea are mentioned in

35.

In the CoptoI.

Arabic translation there

is

a reference to the sea in

19

(see

Note there on the three Entrances).

Test, omits the reference of Eg.
II.

On

the

other hand,

CO.

to sailors (II. 20).

From

we

see that the writer's country

was well watered, the

reference of Eg.

CO.

to scarcity of water in baptism being

omitted.

Again,

it

was not a bilingual country.

shows
this.

The absence

of

interpreters in Test,

Sarapion (25) has them.

Syria (including Palestine) and Egypt are the only countries

in

which

absence of
countries.

we have evidence them in Test, argues

is

for

interpreters.

Thus the

to

some extent against those

27 (Jerusalem).
Palestine

Palestine

the country

named

in II.

But

this is only part of the "

apocryphal pretence."

would seem to be precluded in a fourth century document by

the absence of any festival of the Cross, especially

when

so

much

is

made

of the

Cross as in Test.

This festival was

the anniversary of the dedication of Constantine's churches

at Jerusalem in

335

a.d.

Also the fact that the Jews are

not mentioned makes Palestine unlikely.

We
in the

might get a clue from the countries where

That influence has been
of

Test,

exercised an influence.

chiefly felt

Monophysite churches

Western Syria and Abyssinia,

It

which appear to have greatly reverenced the Testament.

has
left traces

on the West Syrian ordinal

I.

(see

I.

21),

and on

the Abyssinian liturgy (see

(I.

23 and Appendix
known,
it

I.)

and htany

35,

36).

As

far

as

is

only exists

now

in

Syriac, Ethiopic,
tions

and Arabic

translations.

These consideraof origin.

might point to Syria or Egypt as the country

first,

Taking Syria
Syria in
I.

we

notice in its favour the mention of

;

10 before

all

other countries

and the connection

and that
of

between the language

of Test,

(see p. 17, above)


44

INTRODUCTION

[ vii.

ApoUinarius, Bishop of the Syrian Laodicea.

hand, the chapter
I.

On

the other
is

10

is

part of the Prelude, which

not

improbably altogether independent of the Test. Compiler (see

Appended Note
that
"

at beginning of

Book

I.).

And
upon

the second
for Test.call

indication assumes

whatever

date

we

fix

the

phraseology
"

and influence

which

we may

ApoUinarian

were confined to the country

of ApoUinarius,

a very unlikely assimiption.

being the place of writing,
preters, the

Against the probability of Syria

we must
Note
to
I.

set the absence of inter-

unhkeness

of the Benediction before the

Sursum

Corda to Syrian usage

ideas

(see

23), the unhkeness of the

and theology

to those of the

ApostoHc Constitutions, the

they do not do

fact that the forty days of

Pascha include Holy Week, while

so,

in A.C. V.

13 (Lagarde,

141i<'ff.)

and the

fact that in Test, there are

no professed widows other than

presbyteresses, while in A.C. there are (see

Note on

I.

40).

Next, taking Egypt,

Eth.

we have
is

in its

favour the fact that

CO.

contains a som-ce of the Test. Eucharistic Liturgy

(but this consideration

discounted by the fact

it ^),

that the

Verona fragments

also

have

and especially the likeness

to Egyptian (and

of the Benediction before the

Sursum Corda

Eoman) usage

as against

aU

the rest of the East, and the

I.

position of the Benedictus qui venit (see

23 Notes)

as also

the fact that at any rate the Greek original of Eg.

CO. was
But the
and
in

probably before the Test. Compiler when he wrote.

dehberate omission of the milk and honey at baptism (this

edifying

ceremony was preserved at Alexandria

till

Abyssinia

modern

times,

cf.

Diet.

Chr. Ant.
fast,

164), the
the absence

absence of the stated Wednesday and Friday

as yet of the forty dajs' fast of Lent, the great difference of

the Baptismal Creed from that of Eg. CO., the plentifulness

^

makes

Bishop Wordsworth remarks that the mention of presbyteresses in H. 38^ it unlikely that the Verona fragments are either Eoman or Alexandrian

(^Ministry of Grace, 29).

 vii.]

PLACE OF WRITING
water
(II. 8, see

45
of interpreters,

of the
all

above),

and the absence

tend to

make Egypt unlikely. clue may be obtained if we

consider attentively the

material used by the Test. Compiler.

correct to conjecture a Montanist

Whether

or

no

it

be

Church Order as such a

source (see
of

iv.,

above),

we may
it

at least see distinct traces

Montanist influence in the Test. Church Order and in the

Prelude; as also

which had so
2
/3,

we much

see

in the Apostolic

Church Order,
Compiler
(
iii.

influence on the Test.

above).

This would lead us to think of Asia Minor as a

probable place of writing for the fourth century Test.

piler.

ComZahn has conjectured that Test, emanated from an Audian community in Asia Minor about 350 A.D. We must, however, remember that the Compiler was not a QuartoDr.

deciman

(of.

Note

to II. 8,

and

see also

v.

5, above).

The

absence of chorepiscopi
bable (see p. 37,

may also make Asia Minor less proabove). On the bearing of the phrase " day
of
origin, see

and night
to
I.

"

on Asia Minor as the place

Note

21.

On

the whole, setting one probability against another,

to be

and disclaiming any wish

any more dogmatic on

date of the work,

this

question than on that of the

we may

conclude that while Syria

origin,

is

not an impossible country of

Asia Minor

is

the most probable country that has yet

been suggested.

THE TESTAMENT OF OUR LORD JESUS CHRIST

47

THE^ TESTAMENT, OR WORDS WHICH OUR LORD, WHEN HE ROSE FROM THE DEAD,

SPAKE TO THE HOLY APOSTLES, AND WHICH WERE WRITTEN IN EIGHT BOOKS BY CLEMENT OF ROME, THE DISCIPLE OF
PETERS

THE FIRST BOOK

It came to pass, after our Lord rose from the dead, and

appeared unto us, and was handled ^ by Thomas and Matthew and John, and we were persuaded that our Master * was truly risen from the dead, that falling on our faces we blessed

"Who hath saved us by and being held ^ in very great fear, we waited prostrate as babes which speak not.'^ But Jesus our Lord, putting His hand on each one of us separately, lifted us up, saying. Why hath your heart thus fallen, and Know ye not that are ye stricken with great astonishment ?
the Father of the
world,* God,

new
;

Jesus Christ our Lord

He who

sent

Me

can do glorious things for the salvation of

them that have from the heart believed on Him

^

? Stand not then as [men] astonished, and staring,* neither [be] slothful,

is called the Testament of our Lord Jesus Christ the words which, after He rose from the dead. He spake to The Copto-Arabic version renders it with several variathe holy Apostles. In Codex C. the preface is And it came to pass after our Lord returned tions. to life and rose from the grave on the third day and revealed Himself to His holy disciples and spake with them, they said unto Him afterwards Tell us, our Lord (as in chapter 2). 'Lit.: touched. 1 John i. 1. *Lit.: Teacher. ^S.: worlds. * S. has we trembled " (root HED), as Lagarde renders it (see Payne-Smith's
^
: ;
: : '

The number 77 is prefixed in M. Codex S. The first book of Clement, which

'

Thesaurus Syriacus, col. 1367). ' Lit. without voice. Copto-arab. we fell to the ground as dead. * So S. B. understand it (Lagarde, ineol aldoinevoi). Or as astonished ones,
:

fa.shioned [like statues].

50

TESTAMENT OF OUR LORD

[l-

1,

light.^ ask of My Father which is in heaven the Spirit of counsel and might,^ and He will fill you with the Holy Ghost and grant you to be with Me for ever.

but as the children of

Chapter

1^

And we
ask for
?

Ghost, and what

returned answer, saying, Lord,* what is the Holy is His power, whom Thou badest * us to our Lord said unto us. Verily I say unto you ^ except by the
returned answer to Him, and said, And immediately Jesus * [Spirit].

And

that ye shall not be the children of the light

Holy Ghost.
breathed on

And we
us.^

our Lord, give us this

And

after
^

we had received the Holy Ghost,

say unto you, that ye

He

said unto us. Verily

who have

been made disciples unto the kingdom of heaven, and who have believed in Me with undoubting heart, and have cleaved unto Me, shall be with Me and all those who through you
;

know and do the will of My father, who keep My words and know My sufferings,^ shall be made holy, and shall dwell in
the habitations
^^

of

My

Father, and shall be deUvered from

in

the evil days that are about to

shewing them

My

ways

come and I will be with them, which they shall live.

;

Chaptee 2

11

Peter and John answered and said unto Him Tell our Lord, the signs of the end,!^ and all the deeds which us, shall then be [done] ^^ by them i* who live in this world, so
:

And

that
'

we

also
V. 8
2.
;

may make
1 Thess. v. 5
;

[them]
St.
;

known
xvi. 8
;

to
St.

them who
John
xii. 36.

believe in

Eph.

Luke

" Isa. xi.

TeXcfArijros).
'
^

Lagarde reads " of glory and of perfection " (t^s This is due to a recent hand in S.
S.
" S.
:

Sifijs xal ttjs

C. omits this chapter.

Lit.
:

our Lord.
(recent hand)
:

saidst.

our Lord Jesus.

' St. 9

John XX.
iii.

22.
10.
:

8 i

Verily, verily.

Of. Phil.
S. (in

Cf. St.

John

xiv. 2.

"

red ink) inseiis

Questions of the Apostles (addressed) to our Lord

about the end.

'2 St.

Mark
all

xiii.

3, 4.

Lit.

are then [done].

"

C.

the troubles which shall then be from

them


I.

2, 3]

PROLOGUE
in all the nations, that those
live.
^

51
generations

Thy Name
observe
'

may
:

[them] and

But Jesus answered and

said

Did
tell

I not, before I suffered for those that dwell

you some things about the end ^ ? We our Lord but now we desire to know the [Yea,] deeds which [are] the signs of the end of this world, if our Lord hath judged that this is fitting for us to know * for us, and for those who [shall] hear.
said,
;

on the earth, answered and

Chapter

And Jesus answered and said In the time when I was in the world,^ I spoke unto you before I should be glorified, of signs that the end is near, thus: that there shall be on earth famines and pestilences,^ tumults, and commotions, risings of nations against nations, and those other things whereof I have told you.^ But I commanded you to watch and pray.^ And now hear, ye children of the light for My Father who hath sent Me to His inheritance hath predetermined ^^ in His foreknowledge,^^ that in the last
:

days, out of the latest generation,^^ there should be vessels

^^

[of grace] holy, and honoured, and elect. Wherefore I make known unto you exactly [what are] the things which are about to be, and when he shall arise," that Son of Perdition,i^

the
^

Enemy, the ^* Adversary ,^^ and what he

M.
B.
:

is like.
:

all the.

'

C:

before I suffered,

Or guard against. C. reads may be preserved. tell you somethmg concerning those that shall dwell
^
:

on the earth in the latter time. * Cf. Acts i. 7. * S. inserts Of the signs of the end. ' Lit. S. reads in my time ; C. at the in the time of my age (or world). time of my persecution. 'St. Matt. xxiv. 7. The Syriao words for "tumults," " commotions," not
:
: : :

as Pshitta.
^

C.

which are written in the Gospel (anachronism).

Matt. xxvi. 41.
:

St.

^^ Or (as C. ) hath predetermined His inheritance. Copto-arab. My Father, foreknowing the calamities which shall be in the last days, hath predetermined His inheritance and honoured vessels ^^ So M. B. C. '^ Lit. S. generations. foreknowing. 1' Of. 2 Tim. ii. 20, 21 " Lit. ariseth. Acts ix. 15. 0. reads men.
:
. . . :

'

Lit.

destruction.
the.

2 Thess.

ii.

St.

John

xvii. 12.
ii.

S.: and

"

2 Thess.

4.

52

TESTAMENT OF OUR LORD

Chaptee 4
There
shall, then,

[l.

4-6

be signs

when the kingdom

is

approach-

ing such as these.

After the famines and pestUences and

tumults among the nations,^ then there shall rule, and rise to power,^ princes who love money, who hate the truth, who kiU their brethren, liars, haters of the faithful,^ proud, lovers of
gold,* allied

by relationship but not

life of

allied

in counsel,* for

they wish each to destroy the

shed.

his fellow.

shall be in their hosts great affliction,

and

flight,^

But there and blood-

Chapter
But there
race,

shall arise also in the

craft, godless,^

West a king

of foreign

a prince of great

a homicide, a deceiver, a
over
that

lover of gold, great at devices,^ a hater of the faithfulj^" a

persecutor
nations,

"

and he

shall

bear rule also

blood.

barbarous

and

shall shed

much

At
;

time silver

and in every city shall be despised and gold be honoured and every country there shall be spoiling and robbery, and
there shall be
^^

spilling of blood.

Chapter

^^

Then there shall be signs in heaven. A bow " shall be seen, and a horn,^* and lights and noises out of season,^^ and
;

^
'^

So

S. 0.
:

M.

B.

seas (by alteration of one letter).

:
. . .

* 5 ' ^ '' ^^
'3

^ C. omits Lit. the head. who kill faithful. See Appended Note for the remarkable addition of C. and Copto-arab. So S. M. C. Lit. thought. B. omits and flight.
: ; :

S.

Of the king

of foreign origin.
:

C. inserts other epithets

valiant, a boaster.

M.
C.
Lit. S.
:

B.: reasoning.

"
:

C.

of the faith.

adds
:

of the Christians.
S.

is.

omits

there shall be.

Of the
:

signs of heaven.

(having prefixed our

11)

But
;

" C. adds in the heavens " M. B. sounds S. 0. and

:

The Treves fragment begins this section before this there shall be other signs in heaven. Treves fragm. similarly.
Treves fragm. as text.

and thunders. Treves fragm. omits "out of season" and has " a sound and voice and raging of the sea," etc.
0.: lightnings

I.

6-8]

PROLOGUE
and ragings
of

53
of

sounds,^
earth.

the

sea^ and a roaring^

the

Chapter 7

But on the earth shall be signs the birth ^ of dragons from mankind, and likewise also of wild beasts ^ and young women newly wedded shall bring forth ' babes who speak perfectly ^ and announce * the last times, and pray " to be put to death. And their looks shall be the looks of [men] far advanced in years they shall be grey-headed when they are
; ;
;

born."

Also

women ^^
spirits.

shall bear babes

with four feet

some ^^

shall bear spirits only,

and some

^^

shall bear their

progeny

with

^*

unclean
in
^^

Others [there] shall [be who] practise

shall

divination
spirits
^^
;

the

womb, and
shall be

speak with famihar

and there

many
^^

other horrible signs.^^

Chapter 8

But
there
'

in the

assemblies,^^

and^"
for

nations,

and

churches,
arise
evil

shall
:

be

many

tumults,

there
^

shall

C.

a sound of
:

all sorts

of storms.

St.
:

'
=

Lit.

crying; S. : cryings.
;

^ S.

Luke xxi. 25. Of [signs] on earth.

So C. M. B. Treves fragm.
Treves fragm.
C.
: :

S.

births.

^ '

serpents.

others

who being but boys

take wives shall bring forth

(sic)

see Note.

Treves fragm. has "a newly wed young bring forth " (mox nubserit femina pariet !).
Cf.

2 Esdras vi. 21.

woman

shall

^ Lit. "
''

perfect words.
signify.

So

also Treves fragm.

'"

Or

Lit.

persuade.
;

Lit.

those

who

are born shall be white.

(So Treves fragm. also

C.

old

men).
12
'^

Treves fragm.: other women. Lit. these. Trfeves fragm. but other
: :

women

shall bring forth

;

wind only

(singular

"
only.
^^

the same Syriac word in plural is "spirits") cf. Isa. xxvi. 18. Treves fragm., as S. M. B. C, has "with" Oopto-arab.: possessed with.
;

Or

take omens by.

:

Treves fragm.
.

in utero divinabunt.

^ 0. omits and " For monstrous

'*

shall

spirits.

births, cf. 2 Esdras v. 8.

;

S.

Of

disturbances and tumults of nations and shepherds (Lagarde

of

disturbance and tumult, etc.).

^'

C. omits

the assemblies and

of.

so also Treves fragm.

de

54

TESTAMENT OF

OTTR

LORD

[I-

shepherds/ unjust ^
lovers
of

slothful,^ avaricious,

lovers of pleasures/
talkative,
boastful,^

gains/

lovers

of

money,"

haughty,
glorious,^

gluttonous,'''

perverse, rash, given to dehghts, vain-

opposing
strait

the

from the
ing
all

gate,^"

ways of the Gospel and removing from themselves

fleeing

every

humiliation and not sorrowing for

My

humiliation,^^ reject^^

the words of truth, and despising

all

the ways of
^^

piety,

and not mourning

for their sins.

Therefore

there

shall be shed abroad

among

the nations unbelief," hatred of

the brotherhood,!'* wickedness, bitterness, slothfulness.^" envy,

hatred,
strife,

theft,

oppression,

drunkenness, debauchery ,i^

lasciviousness,!^ licentiousness, fornication,

and
of

all

such works

as are

contrary to

the

commandments
piety,

life.

For from
peace
because the

many mourning and

shepherds heard
^^

gentleness shall flee away, and

and meekness, and poverty and

and

tears,!^

these things, and did

not do them, and

moreover did not shew^^ My commandments, seeing that they [themselves] are examples of wickedness in the nation.^^ But the time shall come when some of them will deny Me, and will stir up^* confusions in the earth,^* and put their trust in a corruptible ^ king.^" But they who in My Name endure^' unto the end shall be saved.^^ Then they shall ordain commandments for men, [commandments] unlike the
'

Cf. Zech. xi. 15-17.

C. omits

" unjust," and gives the

:

adjectives in different order.

*

*
^ '

Or
S.

despisers.

S.

pleasure.
iii.

margin
S. C.
S.
:

that

is,

unjust gains.
:

"

2 Tim.
St.

2.

So So

M. B. omit
;

gluttonous.
:

Kej'65o|os
">
:

translated.
vii.

"
'2

Lit.

[people].

M. C. B. omits the ways of. wounding. Cf. IL 7. Lagarde C. adds for my sake.
:

Matt.

13.

the humiliation (ffwrpi^i}) of

my

0.

slandering.
:

" Lagarde
is

then.

"
'* IS

0. adds

recklessness.
(so Lagarde).
;

C. S.: the brethren.

0.
:

Or

contempt
:

"
:

avarice.

C. omits

lasoiviousness

S.

strifes,

thefts,

oppressions, drunkennesses,

debaucheries, lasciviousnesses.

"
2"'

Lit.: weeping.

So
c.
;

S. 0. (cf. St. Jas.

i.

22)

21 I.e.

teach.
:

22

in their

own

persons.

M. B.: hated. ^s y^^^ make.

.

0. inserts 0.
:

2" S.

they shall become great. kings Copto-arab. mortal kings.

;
:

26

j^

mortal.

Cf. Ps. cxlvi. 3, 4. 13.

"
2*

St.

Matt.
:

X. 22, xxiv.

13

St.

Mark

xiii.

Lit.

live (so constantly iu Syriac).

I.

8]

PROLOGUE
of

55

book

pleased

^ in which ^ the Father is well and My elect * and My holy ones shall be rejected^ by them, and called among them, as it were, the polluted. Yet these are the upright ones, pure, sad, merciful, quiet, kind, always knowing Him who is among them^ at all times, and they shall be called mad for My sake, who It shall come to pass also in those days have saved ^ them.

commandments

that

My
I

Father shall gather together^ out

will

of that generation

the pure ones, even the pure and faithful souls, those to
appear, and with whom I will make My and I will send to them the understanding* of knowledge and of truth, and the understanding ^ of holiness, and they shall not cease praising i" and giving thanks to their God,^^ My Father who sent Me and they shall speak the truth at all times, and they shall teach [others] whose spirit they have tried ^^ [and have found] that they are upright '^ and worthy, as for the kingdom,^* and shall instruct them in knowledge and strength and prudence. And those

whom

habitation,

who

suffer persecution because

they live in piety shall receive

it

the reward of their praise.

^*

And

shall be in those times

^^

that all the kingdoms shall be disturbed, and all the world
also [shall see] affliction

and want

and

all this

world shall

be reputed as nothing
^

and

all its possessions shall

be destroyed
prob-

S.

^ I.e.

and the commandment. Lagarde the commandments.

precepts not according to

in

whom

(but the text of S.

in

is

ably wi'ong).
^

C.

my will,

and traditions
:

which

My

Father

is

not well pleased.

* "

So C. S. Lagarde

^ Or despised. M. B.: my men (viri). knowing that he is among them (the text of

S. is

apparently

corrupt).
' ^
^1 ^^

St. Mark xiii. 27. So C. M. B.; S.: commanded. "' Or glorifying (so frequently). Or reasoning. Misprint in Eahmani's Syriac here. whom My Father hath tried and chosen. Of. 1 John Lit. try C.
: : :

iv. 1.
^'

Lagarde
C.

they shall teach them that

if

they test their spirit they are

upright.

"
^^

rightly directed in their hearts towards the kingdom.

full stop here. the kingdoms of the whole earth shall be swept together, and
affliction.

Lagarde puts a

^^

C:

all

it

shall be in

want and

56

TESTAMENT OF OUR LORD

[l-

-10

by many [destroyers], and there shall be great scarcity of and the princes ^ crops, and the winter shall be very severe shall be few in number and small, who have rule over ^ gold and over silver, and are rich in all those things which are in and the children of this world shall hold their this world storerooms and barns, and shall have rule over the markets of Many shall be afflicted,* and on that buying and selling.^
; ;

account shall call upon their God that they may be delivered. Blessed are they who are not [alive] at that time and [blessed] they [also] who shall be ^ [alive indeed], but [shall] endure. For when these things shall come to pass, then soon she that
;

travaileth

is

near to bring

forth,''

for the

time

is fulfilled.

Chapter 9

Then

shall

come the Son

he

of

Perdition, the Adversary,

who

boasteth and exalteth himself,!" working

many

signs

and

miracles,!! that

may

deceive the whole earth,!^ and over-

come the

innocent,!^

My

holy ones.

Blessed are they

who

endure in those days.

But woe

to those

who

are deceived.

Chapter
But Syria
shall be plundered,

10"

and shall weep for her sons. up her neck until He who judgeth her shall appear. The daughter of Babylon shall arise from the throne of her glory ,!^ that she may drink that ! wiue ^^ which is mixed
Cihcia shall
lift

for her.
^ * '

Cappadocia, Lycia,!^ Lycaonia shall

:

bow down
Rev.
xiii. 17.

the

C. omits

princes.

^ I.e.

possess.

'

Of.

C.

my faithful ones shall be

:

afflicted,

and so on

(see
'

Note).
Of. Mio. v. 3.

Lit.

are.
;

"

Lit.
:

and.

So M. B.
2 Thess.
Of.

C. S.

her.
:

S.

"
^^

ii.

lit.
;

is

uplifted

Of the coming and upraised.

of the Devil.
'^

2 Thess.
:

ii.

9.

Rev.

xii.

also St. Matt. xxiv. 24.

0. reads

all

that

is

under the

heaven.
'^

0. omits
S.
:

the innocent.

The

text of S.

is

corrupt here.

"
"

Of the destruction

of the countries.

C. omits this chapter

and goes on
that.
:

to 11 with "After a little."

Cf. Isa. xlvii. 1.
Lit.
:

"
Cf.

B. omits

mixture.

Rev. xvi. 19.

^'

Copto-arab.

Africa.

I.

10, 11]

PROLOGUE

57

back, for

many

multitudes shall be depraved by the corruption

of their wickednesses.^

the barbarians, for

in Bithynia

And then many chariots

In
all

shall be

opened the camps of

shall go forth so as to cover

Armenia, and in Pontus, and by the sword, and the sons and the daughters shall be captives. [The sons and the daughters] of Lycaonia shall be mingled in [their] blood. Pisidia which boasteth, and trusteth in [her] riches, shall be overthrown [even] to the ground. The sword shall pass through
[the face of] the earth.
^

the young

men ^

shall fall

Phoenicia, because [her inhabitants] are children of corruption.

Judaea shall clothe herself with lamentation, and shall be made ready for the day of destruction, because of her uncleanness.

Then shall she gather together the abomination of desolation.* The East shall be opened * by him also the ways shall be opened ' by him. Sword and flame [are] in his hands he burneth with anger and fiery indignation. This is the armour of the judgment of the corruption of them that are born in
;
:

the earth

the extermination of the faithful, the

;

way *

of

bloodshed

for his

way

is

in error

and

his

pheme,^" and his hand for deception, his

power is to blasright hand in misery,

and

his left

hand

in darkness.

Chapter 11

^^

And
flame
black,
^
'^

these are the signs of

his right
i*

him ^^

his

head

[is]

as a fiery

^^

eye shot with blood, his

left
^^

[eye] blue-

and he

hath two pupils.

His eyelashes

are white

S. S.

wickedness.
to cover the land of all

' S.: ' '

Armenia and of Pontus and of Bithynia. * St. Matt. xxiv. 15. M. B. as text. Perhaps, taken by assault. I.e. by Antichrist. S. her (a manifest error). ^ M. ways. See note 5, above.
:

islands

"Lit.: effusion.
^^
:

like.
'^
'2

"Lit.: for blasphemy. S. Of the signs of the appearance and likeness of the Devil, what they are C. begins Concerning the Son of Perdition he saith. I.e. of Antichrist. So explicitly the Treves Latin fragm. Lit: a flame of fire. So S. and Trfeves fragm.: M. B.; a flame that
:

burneth.

Treves fragm. adds

;

"
'

Sic
C.
:

see Note.

0. has

: his eyes are those of a cat (fellini, for felini). the left one hath two pupils {Trhyes fragm. similar).

eyebrows.

So Treves fragm.

58
andi his lower
broad
;

TESTAMENT OF
lip is large;
is

0T7R

LORD

[l.

11-13

his great toe*

bruised* and

but his right thigh slender;^ his feet This is the sickle of flat.

desolation.'^

Chapter 12
Therefore I say unto you, [ye] children of the light, that the time is at hand, and the harvest is ripe that sinners And to many the Judge should be harvested in judgment.
shall arise as one

who

is

kind,^

and

shall

impute to them their

^^

own

works.^
i"

But when
the elect,

He '

shall be at hand, a sign shall

be given to

who keep

the law
i^

of

My

Father.

Chapter 13

Then
ceasing,^^

^*

those

who

fear

My

words, and do

them
^*

in truth

and with a

faithful mind,'* shall

watch and pray

without

reckoning continual supplication as a work, in nothing wandering or going about ^^ in this world, and in nothing
anxious, but
not,^" daily
' ^

'^

with an austere

^^

soul

and a mind that doubteth

to do the will of

taking on them the

and.
:

cross,^'^

My

S.

omits

his right thigh lean, the shin bones slender. So in the Apocryphal Apocalypse of John, Antichrist has the legs of a cock (James, Apoc. Anecd. 156, 187).

Treves fragm.

'Or: finger. ^ M. B. omit

^ '

* Treves fragm.; broken. See Note for other MSS. Of. Rev. xiv. 15 in the Greek. See Note for the reading of C.

this clause.

Lagarde vocalises the Syriao

for merit
trial.

differently,

and renders us

if inBcalq..

This

is

improbable.
^ I.e.
lit. shall raise over them their works, sc. for a shield in In the day of judgment, they shall be justified by their works. 23. Possibly there is a reference to Rev. xiv. 13. See Notes
;
:

the day of
Of. II. 15,

and

p.

for the Treves fragm.

3
''
'^^

C: that Son
B.
S.
:

of Perdition.
:

'

Lit.

with.

laws and precepts. Of the approach of the time of judgment.

laws
;

C.

"
'* IS
>8

Copto-arab.
fear
:

them who

My words

Then our Lord Jesus Christ commanded us, saying and fulfil them in truth that they pray
. . .

Say

to

C. omits

with a faithful mind.

'"

St.
:

Matt. xxvl. 41.

1 Thess. V. 17.

M.
B.
:

B.

also not.

" Or wrapped up. " S. margin contrite.

:

'^

a doubting

mind

(error)

C.

when

also they take

up with nothing but

with a manly soul and unhesitating mind.

21

Of. St.

Luke

ix. 23.

I.

13-15]

PROLOGUE
is

59
heart.

Father which
is

in heaven, with a

meek

For

He who

anxious about them that trust in the truth, and careth for
;

and He sendeth to them those things is the Lord which are right and fitting ^ those things which He knoweth, and by the hands of them whom He knoweth.
them,^

Chaptee 14
I
go,

have told you these things, therefore, that wherever ye

ye

may

test the souls that are holy,^

and

tell

them those
^

things which are fitting and right, and those things which are

about to
I

be,*

and all those things which, before

was

glorified,

gave you in commandment,^ so that believing [them] they

truly hve.*

may

From

henceforth shall be
of destruction.^^

the beginning of

travail,^"

and the mystery

all

Turning therefore

to the

Church,^^ setting

right,'^^

duly ordering, and arranging,

is

and doing

things in uprightness and holiness, speak to every

in

man
those

as

is

helpful to him,^* so that your Father which

heaven

may

be

glorified.^*

Be ye

wise, that ye

who

are in captivity to error,^ and those

may persuade who are sunk

in ignorance, that
living piously

coming to the knowledge of ^^ God, and and purely, they may praise My Father and

your God.^^

Chaptek 15

Now
1

after Jesus

had spoken these words, Peter and John

but adds
:

Cf. 1 Pet. v. 7.

C. omits the rest of this chapter,

Lit.
:

to their souls.
.

ahout to he. 'Lit.: commanded you. 'C. suffered. * C. while they believe in you they may live purely and holily. 3 C. ' St. Matt. xxiv. 8 ; St. Mark xiii. 8. worketh (2 Thess. ii. 7). " C: inquity (2 Thess. ii. 7). Here 0. breaks off with That of the Son of Perdition is ended without diminution. -^ B.: Churches. '' S. here breaks off, and resumes in 31. " Copto-arab. for "Turning helpful to him," reads: Consolidate the Churches, and ordain for (impress upon) them the offices which suit each.
'

holy souls.

C. omits
:

and those

'Lit.: should be.

:

'^

St.

Matt.
:

V. 16.

"

Or

who

lead captive into error.

"
^^

Lit.

knowing.

Cf. St.
is

John XX.
your God.

17.

Copto-arab.:

My Father who

is

your Father, and

my

God who

60

TESTAMENT OF OUR LORD

[l.

15-17

and Thomas and Matthew and Andrew and Matthias (?) and the rest said our Lord, truly Thou hast spoken to us now also words of warning and of truth, and though we are not worthy Thou hast bestowed upon us many things, and hast
:

granted also to those of future generations who are worthy, to know Thy words and to flee from the snares of the Evil One. But, our Lord, we beseech Thee, make Thy perfect light to shine upon us, and upon those who are foreordained and separated to be Thine. Because ^ that we have many times asked Thee, we pray Thee teach us of what sort he ought to be who standeth at the head of the Church, or with what rule

he should raise up and order the Church.

that

For

it is

urgent

when we
is

are sent to the nations to preach the salvation

it

which
fitting

from Thee,

should not escape us as to

how

it

is

to arrange the mysteries of the

Church.

Therefore

from Thy mouth,^

to please Thee,

our Saviour and Perfecter,

we

desire to

learn without omission

how

the Chief of the holy things ought

and

[likewise]

aU those who minister

in

Thy

Church.

Chapter 16

Then Martha and Mary, and Salome, who were with us,* answered and said Yea, O our Lord, teach us to know what we ought to do, that our souls may live unto Thee. Then Jesus answered and said unto them I will that, persevering in supplication,^ ye should always serve My Gospel, and be examples of ^ holiness, for the salvation of those who trust
:

patiently

''

in

Me

and

in all things be figures of the

kingdom

of heaven.

Chapter 17
But
asked
to us also Jesus said:

Me
' ^ "

Because that ye also have concerning the rule ecclesiastical, I deliver and
to

make Imown

you how ye ought

to order

and command

Copto-avab. abbreviates from here to the end of the chapter. s Lit. voice. Copto-arab. omits this chapter. Cf. Acts i. 14. Ti ^ 5_
:

"Lit.: in.

'Or: endure.

I.

17, 18]

PROLOGUE

him who standeth

perfect

and

just

at the head of the Church, and to keep the and most excellent rule, in which My Father

who hath sent Me is that he who knoweth

this testament,

well pleased.

Verily I say unto you,

the power of this

commandment and

of

and doeth according

to those things

which are

written therein, shall be

praise

made

like^

unto the angels who

host, that
if

My Father,^ and shall be holy unto God. But My Father is mediator,^ and all His
be
forgiven

their sins are as the sand of

the sea[shore] which cannot

be numbered,* and any of them, understanding these words,

shall do them, these
shall

sins

shall

him, and

he

Mve

in

Me.

Chaptek 18
But because in the midst of the assembly of the people more and more, many carnal desires, and the labourers are feeble^ and few, only My perfect labourers shall know the multitude of My words, all also which at times ^ I spake to you in private before I should suffer, and which ye know; ye both have them and understand them. For My mysteries are given to those who are Mine, with whom I shall rejoice and be glad with My Father. When they shall be loosed from [this] hfe they shall come to Me. But these remaining words, determining and appointing
[there are],

them, speak ye in the Churches.

desire to

But from the day that My faithful ones also have the know, that they may do the things of My Father,
is]

what[soever

in this

My

testament, I will be with them,

and
tion

will be praised

among them, and I will make with them, by power informing them of the

My

habita-

will of

My

Father.

See that ye give not

My

holy things to the dogs, and

cast not pearls before swine,^ as I

'

have often commanded you.

(?).

Or
B.
:

shall be like.

There

is

a reminiscence of St. Luke xx. 36

Father.

^ ' ^

the glorious angels of

:

My

Or

arbiter.

Jer. xxxiii.

22 (order altered and words applied to an altogether different

"

object).
^

Or

small.

Or

many

times.

'

St.

Matt.

vii. 6.

; ;

62
G-ive not

TESTAMENT OF OUR LORD

^

[l.

18, 19

not bear

My holy things to defiled and wicked men who do My cross, and are not subject [to Me] and My com;

mandments shall be for derision among them. And it ^ shall be to him that is embittered ^ and doeth them not, but giveth
words without profit, for the destruction of their souls. it * shall be spoken and given to those who are firm and fixed, and do not fall away, who keep* My commandments and this tradition, [to the end] that they, keeping these [things], may abide holy and upright and strong in Me, fleeing from the downfall of iniquity and the death of sin the Holy Ghost [also] bestowing upon them His grace, that they may believe uprightly,^ that they may in the Spirit spiritually know the things of the Spirit,' and in hope* endure labour, and in joy serve My Gospel,* and bear the

My

But

reproach of
as these
of

My

cross,

not doubting but [rather] glorying

for verily I say

unto you, that such as these [men] and such

shall, after death,

[women]

dwell

^"

in the third order

My

Father

who hath

sent Me.

[Chaptek 19"]
I tell

you therefore how the sanctuary

^^

ought to be

then I will make

Church.

known

the holy rule of the priests of the

let it

Let the church then be thus

as a type of the Trinity.

have three entrances

Let the diaconicum

^^

be on the right of the right band

i*

entrance, that the eucharists,

or offerings

which are

offered,
^^

may
'

be seen.

Let there be a fore-court, with a portico

2

going round, to the diaconicum.

^ ^

M. thing. Fem.
: :

jj;^g_

s '

Qi-

provoketh [Me].
ii.

Lit.: do.

I.e.

rightly.

Of. 1 Cor.

10-14.

Paronomasia in the Syriao between these two words.

rest (or quiet) of My Father who hath sent Me, shall dwell ..." See Note. " Number omitted in the Syi-iao. is " Lit. house of holiness. Lit. house of the deacons. " eiixa/JicTTiai. The Greek is transliterated into Syriac from aocus. pi.
: :

Or boasting. Cf. Gal. vi. 14. "Perhaps we should read: "after the

"

o-rod transliterated.

See Note.

I.

19]

THE CHURCH BUILDINGS

63

Then within the

fore-court let there be a place [to serve]

for a baptistery/ its length

twenty-one cubits as a general^

type of the prophets, and

those

its

who have been determined

width twelve cubits as a type of to preach the Gospel,^ with

one entrance and three exits. Let the Church have a house of the catechumens, which shall be also the house of the exorcists. Let it not be detached from the Church, but so that those who enter and are
in
it

may

hear the lections

and

spiritual

hymns

of praise

and psalms.*
Let there be a throne by the altar
the left
[let
^
;

on the right and on

there be] the places of the presbyters, so that on

may sit those who are more exalted and honoured, and those who labour in the word ' but those who are of middle age* on the left hand. But that place where the
the right
;

throne

is,

let

it ^

be raised three steps, for there the altar

ought to
the
left,

be.

Let that house have two porches, on the right and on

for
all

men and

for

women.

Let
reading.

the places be lighted, both for a type, and also for

Let the altar have a veil of pure linen, for

spot.

it

is

without

Also the baptistery hkewise,

let it

be under a

veil.

Let a place be built as for commemoration, so that the priest and chief deacon sitting with the readers may write the

names
offered

of those

who

offer the oblations, or of those for

whom

they have offered [them], so that when the holy things are

by the them by way

^ ^ 3 5 = ' "
' '

bishop, the reader or chief deacon

of

may name

commemoration, which the priests^" and

Cf. I.

Lit.:
:

Let a house be for the house of baptism.

;

34 ad Jin.
Scripture.

Or complete not same word as in The Twelve Apostles. Cf. Eph. V. 19, and Col. iii. 16.
So the MSS. (M.B.). Cf. 1 Tim. V. 17.
In Sjriae masc.
; it

I. 2-3,

below.

Of Holy

See Note.
* Lit.
:

stature.
refer to

refers to

" throne " which

is

masc, and should

place "

which
priest.

is

fem.

"B.:

"

64

TESTAMENT OF OUR LORD

For there

[l.

19, 20

people offer for them with supplication.

is

this-

type also in heaven.^

Let the place of

the. presbyters

be within the

veil,

beside
^

that place of commemoration.

Let the house of the offering and the treasury be quite

beside the diaconicum.

But

let the place of the lection * be a little outside the altar. Let the house of the bishop be beside that place which is

called the fore-court.

Also that of those widows who are called " those that
in front."

sit

Also

let

that of the presbyters and deacons be behind

the baptistery.*

Let the deaconesses abide beside the door of the Lord's

house.

where the

Let the Church have a house for entertaining near by, chief deacon shall entertain strangers.

Chapter 20

Now after
bishop
^

the house

is [built]

as

is fitting

and

right, let the

be appointed, being chosen by

all

the people accordfault,' chaste,*

ing to the will of the

Holy Ghost, being without

g^

quiet, mild,^ without anxiety, watchful,!" jjq^

money-lover,^!
teacher,^*

blameless,!^ not

quarrelsome,^^ ready to forgive, a

not given to

much

speaking, a lover of good things,!^ a lover

of labour, a lover of

widows, a lover of orphans, a lover of the

Of.

There
Lit.

is

a reference perhaps to St. Luke x. 20.

^

Rev.

xiii. 8,

xvii. 8,

xxi. 12.
"
:

all of it.

Or

of reading.

* Lit.
"

behind that of the baptistery. The Pshitta in Tit. i., 1 Tim. iii., passages parallel to
:

this,

has qashishS,

(presbyter) for iirliTKOTos.

Of.

8 1

Acts xiii. Tim. iii. 2

iii. 3.

2,
;

xx. 28.
i.

'

Tim.

iii.

2 (but not as Pshitta).

3.
i.

Tit.

8.
iii.

"1 Tim.
3.

iii.

'

1 Tim',

iii.

2.

"

&<pi.'Kdpyvpos, 1

Tim.

"
^^

Tim.

i. 8., where E.V. good," A. V. "a men," and A.V. margin, as has been done here by the Pshitta and by James of Edessa, a lover of good things.

(piKAyaOos, Tit.

" Same root as Tit. " 1 Tim. iii. 2. renders "a lover of

6.

lover of good

'

'

I.

20, 2l]

THE BISHOP
^

65

poor, experienced in the mysteries,^ not lax

in

and distracted and in all good things perfect, as one to whom the order and ^ place of God is entrusted. It is good indeed that * he be without a wife, but at any rate that he have been ^ the husband of one wife only,^ so that he may sympathise with the weakness of widows. Let him be appointed when he is of middle age, not a youth.

company with

this world, peaceful,

Chapter 21
Being such as this, let him receive ordination ^ on the first day of the week, all consenting to his appointment, and bearing witness to him, with all the neighbouring presbyters and bishops. Let those bishops lay hands on him, having first washed their hands, but let the presbyters stand beside them,
not speaking, in
After
fear, lifting

up

their hearts in silence.

[that], let the bishops

lay hands on him, saying

We

lay hands on the servant of God,

^

who hath been

disposing
^

chosen in the Spirit, for the true and pious

of the
is

Church, which alone hath the principality ,1" and which

dissolved, of the invisible [and] living God,

not

and

for the de-

livering of

true judgment and divine and holy revelations,

and

of divine gifts

and

faithful doctrines of the Trinity,

by

the cross, by the resurrection, by the incorruptibility, in the

holy Church of God. After

this,

one bishop,

commanded by

tJie

other bishops, shall

lay hands on him, saying his calling of appointment; thus

PRAYER OF ORDINATION
God, who hast done
reason,
'

11

OF A BISHOP

^^

all

things in power,

and hast

established them, and hast founded the

inhabited world in

and hast adorned the crown

sacraments.
:

of all these things

:

which
:

Or

* '

B. inserts

also.

Not worded
Lit.
:

as 1

Tim.

iii.

' M. or. M. B. carried away. Or was. 2 and Tit. i. 6 though the reference is clear. ^ ^
: ;

See Note.
' '
''

laying on of the hand.

' rfire/Siis

translated.

So always.

KarAffTaffis transliterated.

" Prohably Greek

'^

iibvapxas (see p. 16).

XeipoTovla transliterated.

Or

made.

"

66

TESTAMENT OF ODR LORD

hast given
;

[l.

21

were made by Thee; who Thy commandments in fear

to

them

to

keep

who who

hast bestowed upon us

didst send

the understanding of the truth, and hast us that good Spirit of Thine; Son, the only Saviour, without spot, for

made known unto Thy beloved God our salvation

;

and Father

of

God

of

all

our Lord Jesus Christ, Father of mercies and comfort,! ^j^^g ijj ^jie p^^g heights dost dwell
art high

and adorable, dreadful^ and great; all things before they are, with whom all things were before they were [made] ^ who gavest illumination to the Church by the grace * of Thy Onlybegotten Son, having foreordained from the beginning those who delight in just things, and do those things that are holy,
eternally,

who

who

seest all things,

who knowest

to dwell in

Thy
by

habitations
his faith,^

who
;

didst choose

Abraham, who

pleased Thee

to the treasure-house of

and didst translate holy Enoch life who hast ordered princes and
sanctuary
;

priests in

Thine upper

"^

Lord,
of
;

who

didst call

Thee and of Thy Only-begotten in the place of Thy glory Lord God, who before the foundation of the world didst not leave Thine upper ^ sanctuary without a ministry, and also, since the foundation of the world, hast adorned and glorified Thy sanctuaries [on earth] with faithful princes and priests, after the pattern ^ of Thine [own] heaven Thou, Lord, even now also art * well pleased to be praised, and hast vouchsafed that there should be princes for Thy people Cause to shine forth and pour out understanding, and the grace which cometh i" from Thy princely Spirit, which " Thou didst deUver to Thy beloved Son Jesus Christ give wisdom, God, [give] reason[them] to praise and glorify the
;
:

Name

ing,!2 strength,

power, unity of spirit

^^

to do all things

by Thy

2 Cor.

i.

3.

Lit

feared.

'

Perhaps a paraphrase of Rev. iv. 11. Or lovingkindness. So often. Heb. xi. Cf. Heb. xi. 8.
:

5.

'

Lit. Lit.

high.
Is.

"

Or

type.

" Lit.

wast.

"
^'

Sic.

In the parallels the relative refers to the Holy Spirit.

give glorious {or praised) wisdom,
is,

See Note on

this passage.

M.

God.
ii.

" There

perhaps, a reference to Ps. Ixxxvi. 11, and to Phil.

13.

I.

21]

THE BISHOP

67

Give the Spirit which is Thine, holy God send to Thy holy and pure Church, and to every place which singeth to Thee "Holy," Him who was given to Thy Holy
co-operation.i

One

and grant,
^

Lord, that this

Thy

servant

may

please

God, for Thee for doxology,^ and for laud without ceasing, fitting hymns of praise, and for suitable times,* for acceptable prayers, for faithful asking, for an upright mind, for a meek heart, for the working of hfe and of meekness and of truth, Father, who knowest for the knowledge of uprightness. the hearts,^ [grant] to this Thy servant whom Thou hast chosen for the episcopate, to feed Thy holy flock, and to stand at the head of the priesthood without fault, ministering to Thee day and night grant that Thy face ^ may be seen by Lord, that he may offer to Thee the offerhim vouchsafe, ings of Thy holy Church carefully [and] with all fear bestow upon him that he may have Thy powerful ' Spirit to loose all bands, as Thou didst bestow [Him] on Thy apostles, to please Thee in meekness fill him full of love, knowledge, understanding, discipline, perfectness, strength, and a pure heart, when he prayeth for the people, and when he mourneth for those who commit folly and draweth them to [receive] help when he offereth to Thee praises and thanksgivings and
; ; ; ; ;

prayers for a sweet-smelling savour^ through

Son, our Lord Jesus Christ,

Thy beloved

to Thee and honour and might, with the Holy Ghost, both before the worlds, and also now, and at all times, and for ever and ever without end. Amen.
[are given]

by

whom

praise

out

And He

let

the people say:

Amen.

And
is

then

lei

them^ cry
the
feast

is

worthy,
is

He

is

worthy,
let

He

worthy.

After he

[ordained],

the people keep

three days, according to the mystery that in three days [our

'

Lit.

work.
that this

^
^

Or

Thy

servant

who

pleaseth Thee,

may

be

for.

*
=

So always. perhaps the Greek had "fitting and opportune hymns.'' Lit.: time Acts i. 24 (of our Lord).
So^oKoyla translated.
;

* irpbira-wov ' *
:

transliterated.
before.
"

Or free not the same adjective as Eph. V. 2.

;

See Note.

Or

him.

68

TESTAMENT OF OUR LORD

[l.

21, 22

Lord] rose from the dead.

Peace.

And

let

every one give him the

Chapter 22
Let him be constant at the altar
persistent
; ;

in prayers let

him be

day and night, especially at the obligatory times of night at the first hour, at midnight, and at early twilight when the star of the dawn riseth. Then also in the moming,i
at the third, sixth, ninth [hours,

and the] twelfth hour at the

offer

lamp

[lighting].

If also at

every hour he

prayers with-

Let he have one or two likeminded ^ with himself, it is good that he should be For where two with them for united supplication in unison.^ or three are gathered together in My Name, ye know that I But if have said unto you that I am in the midst of them.* he cannot abide all night long, yet let him remain these hours For then the angels visit the Church. that I have said. Let him fast three days each [week] ^ (?) all the year. But for three weeks after his appointment let him maintain

out ceasing for the people and for himself, he doeth well.
in the house of the

him abide

Church

alone.

If

the fast according to the number of the eighteen Exalted Entrances by which the Only-begotten passed when He came

day of the week only let and salt, and all fruits of trees but let him in no wise taste wine, except only the cup This let him use whether iU or well. For it of the Offering.
to

the passion.

But on the

first

him

feed on bread with oil and honey

;

is

good that this be for the priests

all

only.'^

And
^

so after these

weeks

the year, let

him
let

fast three

days each

[week]

and

for the rest of the

time

him

fast according to his strength.

if

But

in

no wise

let
is

him

eat meat,* not because

he taste or
loveth

eat [meat] he

to be blamed, but because

when he

infirmity these strong meats are not fitting.i"

and

in order that

he
^

may
2 * ^

watch.
:

Oopto-arab.

at the first hour of the day.

(in

s Harklean Version). 6ynA<^WTOs translated. almost exactly. Lit.: three three days all the year. Cf. I. 31, and below. Lit. Perhaps this [rule] (?) ' St. Matt. xii. 4. three three days. " B. he doth not use these strong [meats]. flesh. Lit.

So Phil.

ii.

20

St. Matt, xviii. 20,

I.

22, 23]

THE EUCHARIST
^

69

Let the Offering

of the

only be on Saturday, or on the

first

day

week, and on a fast-day.

On

the eve
of a

let

him
But

instruct
^

and teach these things in the manner whom he hath tested* as having ears
sick in body, let

mystery to

those

to hear.^

if

he be

him quickly take

care to heal himself, feeding

and constantly [taking] a little wine of the Holy thing, that the Church may not also come to an end because he is lying sick but [that] those who learn may receive joy. But
on
fish,
;

when teaching in the Church, a man who knoweth that he

which
is

let
is

him speak thus

all,

carefully, as

speaking for a testimony the

that [doctrine]
all

doctrine of all the ministry of the Father of

accurately written.

Let him say

saith,

these things^

all

those which he accurately knoweth and remembereth of old.^

For

if

he knoweth what he

he

hearers also [will] have

his labour, let

known

these things.

may have hope And

that his

with

all

him beseech the Lord, so that his word may bring forth the fruits ^ of the Holy Spirit in them that hear. Let him do everything in order, and with knowledge. Let him dismiss the catechumens after he hath admonished them with meditations * and admonitions of the Prophets and
Apostles,^ with instructive words, so that they

may know Him

;

whom

they confess.

But

let

him teach the

faithful after the

manner of a mystery, having first dismissed the catechumens and after the instruction in the mysteries let him offer, so that knowing in what mystery they are taking part, they may offer
with
fear.

Chaptek 23
Let him

symbol i"

of the Trinity

him
'

offer
I.e. tlie

on Saturday three loaves but on the first day four loaves for a complete symbol ^^
offer
;

for a complete
of the

week

let

of the Gospel.
in the evening.
testeth.

'
'

M. B.
So

Holy Eucharist. and to.

Pshitta.

^
^

Lit.
Lit.

Deut. xxix. 4 (not as in N.T. Pshitta).

pi. in Gal. v. 22,
:

' *

' ' ""

Or M.

beforehand.
meditation.
so at

Lit.

prophetical and apostolic admonitions.

Not

the same word as in

I.

19,

above

lit.

the filling up

end of

this chapter,
. .

page 77.

Or

according to the complete [number] of the Trinity

according to the complete [number] of the Gospel.

'

70

TESTAMENT OF OUR LORD

[l.

23

let

Because that the ancient people erred, when he offereth the veil in front of the door be closed/ and within it let
offer

him

with the presbyters and deacons and the canonical

widows, and subdeacons and deaconesses and readers [and] those who have gifts. But let the bishop stand first in the

him on either and the widows immediately behind the presbyters on the left side, and the deacons also behind the presbyters on the right hand side the readers behind them, and the subdeacons behind the readers, and the deaconesses behind the
middle, and the presbyters immediately behind
side,
;

subdeacons.

Let the bishop then place his hand on those loaves which have been set on the altar, and let the presbyters place their hands together with him, and let the rest stand only.^ Let not the loaf of catechumens ^ be received not even if he have a believing son or wife and wish to offer on their
;

behalf

let it

not be offered

unless he

is

baptized.^

Before the bishop or presbyter offereth, let the people give the Peace to one another.
Then,
thvs:

a great

silence

being

made,

let

the

deacon

say

ADMONITION OF THE DEACON ON THE EUCHARIST

[Lift
If

up] your hearts to

heaven.
his companion, let

any man have wrath against

him be
him

reconciled."
If

any man have^" a conscience without

[it].

faith, let

confess
If
let

any man have a thought foreign

depart.
fallen into sin, let

to the

commandments,

him
If

any man have

him not hide himself

he
'

may ^^
Lit.
:

not hide himself.i^

= ^<..
:
,

spread.

without speaking.

" *

So the MSS. (M. B.). Rahmani uoiijectures Or let him not approach.
:

a catechumen.
o v "

Cf. Lev. xxii. 25.

The

Kiss of Peace.

ei^apurrla transliterated.
St.
:

' ^^^' i""Lit.: be in. '^ Cf. Gen. iii. 8-10

Matt.
can.

V. 24.

n Or
;

Ps.

l.xix.

Jer. xvi. 17.

: : :

I.

23]

THE EUCHARIST

71

If If

any man have a disordered reason, let him not draw near. any man be defiled, if any man be not firm, let liim any man be a stranger
depart.
let

give place.
If
let

to the

commandments

of Jesus,

him

If any man despise the prophets,^ from the wrath of the Only-begotten

let

him separate himself him deliver himself.

Let us not despise the

cross.

Let us

We

from threatening. have our Lord as onlooker, the Father

flee
*

of Lights

with

the Son, [and] the angels

who

visit [us].
*

See to yourselves that ye be not in

neighbours.

anger against your

See that no
[Lift]

man

be in wrath

God

seeth.

up your hearts

to offer for the salvation of life

and

of holiness.

In the wisdom of God

been bestowed upon
Tlien
let

let

us receive the grace which hath

us.

the bishop say, giviiig

and rendering thanks with

an

aioed voice

Our Lord

[be]

with you.
spirit.

And

let

the people say

And
[Lift]

with thy

Let the bishop say Let the people say Let the bishop say

up your

hearts.

They
:

are [lifted up] unto the Lord.

Let us give thanks to the Lord.

It is meet and right. Holy things in holy [persons]. In heaven and on earth without

Arid

let all let

the people say

And And

the bishop cry:

let

the people call out:

ceasing.

EUCHAEIST* OK THANKSGIVING OVER THE OFFERING^

Let the bishop immediately say

We
'

render thanks to Thee,

V.

God, the Holy One, Con"We have an onlooker,

Thess.
;

20.
flee

B.

Let us

from the threatening of the Lord.

Cf. St. Jas.
.

the Father of lights.

^

i.

17.
* Lit.
:

1 Cor. xi. 10.

keep not.
offerings.

" eixajO'iTTia

transliterated.

*M.

72

TESTAMENT OF ODE LORD

life,

[l-

23

firmer of our souls, and Giver of our

incorruptibility,

the Treasure of

and Father

of the Only-begotten, our Saviour,

whom 'in
we

and Proclaimer
Thee,
that

the latter times Thou didst send to us as a Saviour For it is Thy purpose ^ that of Thy purpose.^

should be saved in Thee.

Our heart giveth thanks unto

[its]

Lord, [our] mind, [our] soul, with all

thinking,^

Thy

grace

may come upon

us,

Lord, so that

continually praise Thee, and

Thy Only-begotten

Son, and

Holy Ghost, now and alway, and for ever and ever. Thou Power of the Father, the Grace of the nations. Knowledge, true Wisdom, the Exaltation of the meek, the Medicine of souls,^ the Confidence of us who believe,* for Thou
art the Strength of the righteous, the

we may Thy Amen.

Hope

of the persecuted,

the

Haven
gift

of those

who

are buffeted, the Illuminator of the

Son of the living God,^ make to arise on us, out of which cannot be searched into, courage, might, reliance, wisdom, strength, unlapsing faith, unshaken hope, the knowledge of Thy Spirit, meekness [and] uprightness, so that alway, Lord, we Thy servants, and all the people, may praise Thee purely, may bless Thee, may give thanks unto Thee, Lord, at all times, and may beseech Thee.
perfect, the

Thy

And

also let the hisliop say of the heights,

Thou, Lord, the Founder

and King

of

the

treasuries of light, Visitor of the heavenly Sion,

King

of the

orders of archangels,^ of Dominions, Praises, Thrones, Eaiments,

Lights, Joys, Dehghts, the Father of kings,

who

boldest all in

Thy hand, and

Lord, didst
covenant,^ by

suppliest

[all]

by Thy
crucified

reason, through Thine

for
of

Only-begotten Son

who was

our sins

Thou,

send Thy Word,

who
;

is

Thy

counsel and

with Him, into a virgin

'Or:
'

whom Thou madest all things, being well pleased womb who, when He was conceived,
Of. Jer. xxix. 11.
'^

tliouglit.

Or

the intelligence.
;

So Eahmani conjectures from the Ethiopic translation Medicine of the meek, Exaltation of souls.
* Lit. ^ Lit. ' *
:

M. B. read

of us believers.

5 g(;_

jj^tt. xvi. 16.

of the arohangelic orders of Dominions, etc.

Or

managest.
;

Lit.

Son

of [Thy] counsel

and Son of Thy promise.

I.

23]

THE EUCHARIST

73

made flesh, was shown to be Thy Son, being batn of the Holy Ghost and the Virgin i; who, fulfilling Thy /will, and
[and]

preparing a holy people,^ stretched forth His hands

ing, that

to suffer-

might loose from sufferings and corruption and * death those who have hoped in thee who when He was betrayed to voluntary suffering that He might raise up ^ those who had sUpped, and find those who were lost, and give life to the dead, and loose [the pains of] death, and rend the bonds of the Devil, and fulfil the counsel of the Father, and tread down Sheol, and open the way of life, and guide the righteous to light, and fix the boundary, and lighten the darkness, and nurture the babes, and reveal the resurrection taking bread, gave it to His disciples, saying, Take, eat, this is My Body which is broken for you for the forgiveness of sins.^ When ye shall do this, ye make ^ My resurrection. Also the cup of wine which He mixed He gave for a type of the Blood which he shed for us.
;
"^

He

And
offer to

also let

him say

therefore Thy death and resurrection, we Thee bread and the cup, giving thanks to Thee who alone art God for ever, and our Saviour, since ^ Thou hast promised i" to us to stand before Thee and to serve Thee in priesthood. T Therefore we render thanks to Thee, we Thy

Eemembering*

servants,

Lord.
let

A7id

the people say likewise.

And

also let [the hishop] say

offer

We
'

to

Thee

this

thanksgiving, Eternal Trinity,

" 1 St.

Or

a virgin.

Pet.

ii.

Ex. xix.

6.
:

Cf. St.

Jolm

xxi. 18.

So MSS.

Eahmani

conjectures

of.

Lit.

set upright.
differs

The wording

considerably from that in the F.T.

It resembles

most

nearly St. Matt. xxvi. 27, 28, and 1 Cor. xi. 24, 25. ' The Syriao does equally well for "offer " in both eases.
*

Cf. 1 Cor. xi. 26.

Or

commemorating.
literally translated into Syriac.

' i<p' Sffo,

'"

Eahmani

conjectures

hast

made us worthy, by omitting two

letters in

the

Syriac.

74

TESTAMENT OF OUR LORD

[l-

23

Lord Jesus Christ, Lord the Father before ^ whom all Lord creation and every nature trembleth fleeing into itself, the Holy Ghost we have brought ^ this drink and this food of Thy Holiness [to Thee] Cause that it may be to us not for condemnation, not for reproach, not ^ for destruction, but Yea, O God, for the medicine and support of our spirit.
;

grant us that by
pleasing to Thee

Thy Name every thought

flee

of things dis-

proud conception which is written within the veils * of Thy sanctuaries, those high ones a Name which, when Sheol heareth [it], it is amazed, the depth is rent, the spirits are driven away, the

may may

God, that every be driven away from us by Thy Name

away.
Grant,

dragon

is

bruised,* unbelief
is

is

cast

out, disobedience is subis

dued, anger

appeased, envy worketh not, pride

^

reproved,

avarice rooted out, boasting taken away, arrogance humbled,

[and] every root of bitterness

destroyed.

Grant

therefore,

Lord, to our innermost eyes to see Thee, praising Thee and

glorifying Thee, commemorating'' Thee [and] serving Thee, having a portion in Thee alone, Son and Word of God, who subduest all things. Sustain unto the end those

who have'
a gift

gifts of revelations.^"

Confirm those who have*

of healing. '^^ of tongues. ^^

power

upright.

widows.

who have * the who have* the word of doctrine^* Care for those who do Thy will alway." Visit the Help the orphans. Eemember those who have
those courageous

Make

Keep

those

fallen asleep in the faith.

And ^^

grant us an inheritance with

Lit.

from.
:

See Note for the reading of M.

Lit.
;

' ^ ^

M. omits Cf. Rom.

not.

faces of tlie doors.

xvi. 20.

Lit.: every nature that begetteth bitterness.

The

text has " master" here

for "bitterness,"

but

it

seems to be either

(1)

a misprint of one letter

the

would yield "bitterness, or (2) "master" is taken for a masterful and overweening spirit, which would rather rule than be ruled, rather teach than be taught. Cf. St. Jas. iii. 1. Sec Appendix I for the parallels in the Abyssinian Anaphora of our Lord.
correcting of which
' '

Or Or

remembering.
:

possibly
:

to

whom

all
i

things are subdued.

1 Cor. xiv. 26, 30.

" Lit. '^ 1

are in.

"
">

1 Cor. xii. 9.

" "

^^ 1 Cor. Cor. xii. 10. xii. 8. Alway " may refer to either verb.

B. omits

and.

I.

23]

THE EUCHARIST
saints/

75

Thy

as they also pleased Thee.

sanctify us
all,
;

and bestow [upon us] the power to please Thee Feed the people in uprightness

and receive
so

that

God but grant that all those who partake Thy Holy Things may be made one with Thee, they may be filled with the Holy Ghost, for the
of

truth, that they may lift up always a doxology to Thee, and to Thy beloved Son Jesus Christ, by whom praise and might [be] unto Thee, with Thy

confirmation of the faith in

Holy

Spirit for ever

and

ever.

Let the people say

Amen.^
let

The deacon

Earnestly

us beseech our Lord and our

spirit.*

God

that

He may

bestow upon us concord^ of

The bishop: Give us concord^ in the Holy

heal our souls by this offering, that
all

Spirit,

we may

live in

and Thee in

the ages of ages.

The people

Amen.

Let the people also pray in the same \words\

After these things the seal of thanksgiving thus

Let the

Name

of the

Lord be blessed
:

for ever.

The people
TJie priest

Amen.
Blessed
Blessed
is [is]

He
the

that hath

come ^

in the

Name

of the Lord.^

Name
So be

of

His

praise.

And

let all

the people say

it,

so be

it.

Let the bishop say

Send the grace

of the

Spirit

upon

us.

'

Eph.

i.

18

Col.

i.

12.

1 Cor. xiv. 16.

ii.

o/iSfoia translated.

Or

of the Spirit.

Not

as Phil.

1,

Pshitta.

B.: oometh.

St.

Matt. xxi.

9.

76
If
the.

TESTAMENT OF OUR LORD

bishop be polluted,^
let

[l-

23

Mm

not

offer,

but

let

a^

presbyter

offer.

Also

let

him

not receive of the mAjsteryf not

as though he were defiled, but because of the honour of the altar. But after he hath fasted and bathed in pure water, let him

approach and minister.

also

Similarly also a presbyter.

And
tJie

if

a ividow

he menstruous, let her not approach.

Similarly
clergy

if a

woman

be polluted], let

except

layman or any of the company him not approach, for the honour after fasting and bathing.*"
or a
receive,

[of

[of the altar]

Let the priests first

have
gifts, those

thus

the

bishops, presbyters,
these

deacons, widows, readers, subdeacons.

After

those
:

that
old

newly baptized,
rest.

babes.^

The people thus

:

men, virgins,^ and the

The women [thus]

deaconesses,

and

after that the rest.

Let each one

he partaketh:

he receiveth

when he receiveth the thanksgiving say before Amen. After that let him piray thus ; after that^ the Eucharist * let him say : Holy, Holy, Holy,
''

Trinity ineffable, grant

me

to receive

unto

life ^^

this

Body,

[and] not unto condemnation.

And

grant

me

to bring forth

the fruits that are pleasing to Thee, so that

when

I shall be

shown to be pleasing to Thee I may live in Thee, doing Thy commandments and [that] with boldness I may caU Thee Father,ii when I call for Thy kingdom and Thy will [to come] to me.i^ -May Thy Name be hallowed ^^ in me, Lord; for Thou art mighty and [to be] praised, and to Thee be praise for ever and ever. Amen.
;

After the prayer

'

let

him

receive.

iv dveipii^ei translated.

2 Qj.
*

^jjg

Or

sacrament.

Cf.

Heb.

x. 22.

Gf. St.

Matt,

xviii.

1-4

St.

Mark

x. 15.

* I.e.
'

male.

Cf. 1 Cor. vii. 32,

eixapi-trTla is

and Rov. xiv. 4. here translated from the Greek, not transliterated as before.
:

'
"

B. (recent hand)

before that.
i

"
'2

eixapLnHa transliterated. Or call on Thee, Father.

:

Or: salvation.

Cf. 1 St. Pet.

i.

17

(?).

Cf. St. Matt. vi. 9-13.

I-

23, 24]

THE EUCHARIST
he taketh of the Cup,
^ let

77
twice

When

him say

Amen,^ for a

complete symbol

of the

Body and

Blood.

After all receive, let them pray, giving and rendering thanhs for the reception, the deacon sayiiig

Let us give thanks unto the Lord, receiving His Holy may be for the life and salvation of our souls. Let us beg and beseech [His
Things, so that the reception [of them]
grace], raising a doxology to the

Lord our God.

After that

let

the bishop [say]

Lord, Giver of light eternal,^ the

the Guide of saints
;

Helmsman

of souls,

Give us understanding eyes which always look to Thee, and ears which hear Thee only, so that our soul may be filled with grace. Create * in us a clean heart,^ God so that we may alway comprehend Thy greatness.
;

God, Wonderful, who lovest man,'' make our souls better, and, by this Eucharist * which we, Thy servants, who fail in much,^

have [now] received, form our thoughts so that they shall not swerve for Thy kingdom is blessed, Lord God, [who art] glorified and praised in Father and in Son and in Holy Ghost, both before the worlds, and now, and alway, and for the ages and for ever and ever without end.
:

The people

Amen.

Chapter 24
If
^

the priest consecrate oil

for the healing

i"

of those

who

There

may

be a reference, in the saying of the

Amen

tiiHce,

to the words

of Gen. xli. 32.

^ '
'

See at the beginning of this chapter, page 69.

Or
Ps.

Eternal Giver of light.

li.

* '
'"'

Lit.

form. of (a manifest error),

10.

M.

(fiCK&vBpuwo^ translated.
Lit.:

eixapiarla transliterated.

'

thy

deficient servants.

See St. Jas. v. 14-16.

78
suffer, let

TESTAMENT OF OUR LORD

him say
thus, quietly} placing the
vessel

[l.

24-26

before

the

altar

Lord God, who hast bestowed upon us the Spirit, the and unshaken Name, which is hidden from the foolish but revealed xmto the wise * Christ, who didst sanctify us, and by Thy mercies dost make
Paraclete,^ the Lord,^ the saving
;

the servants
is

whom Thou

choosest wise with the

wisdom that

knowledge of Thy Spirit to us sinners by the holiness which is Thine, bestowing on us the power of the Spirit who art the Healer of every sickness and
Thine,

who

didst send the

who didst give the gift of healing^ to who were counted worthy of this by Thee send on this oil, which is the type of Thy fatness, the delivering [power] of Thy good compassion, that it may deliver those who labour and heal those who are sick, and sanctify those who return, when they approach to Thy faith for Thou art
of every suffering^;

those

mighty and

[to be] praised for ever

and

ever.

The people

Amen.

Chapter 25
Likewise, the same also over water.

Chapter 26

At

early

the service

dawn let the bishop assemble tJie people, may be finished before the rising of tJie sun?
he saith the First

so

that

When
presbyters
close by,
I

Hymn

of Praise, of the

Davn,

the

and deacons and let him say thus

the rest, the faithful also, [standing]

= Here only in Teat. a low voice. As in Constantinopolitan Creed. See Introduction, pp. 20. 40. " Not as in St. Matt. xi. 25. or St. Luke x. 21. The reference would rather be to St. John xiv. 17.

I.e. in

'

St Matt.
Lit.
:

iv. 2;i.

St

Mark

xvi. 18

1 Cor. xii. 9.

until the sun riseth,

I.

20]

THE EUCHARIST

79

Praise to the Lord.

And

let

the people say

It is

meet and

right.

HYMN OF
:

PRAISE FOE THE

DAWN

The Ushop It is meet and right that we should praise and laud and give thanks to Thee, who didst make all, Stretching forth ^ our souls upward, we raise ineffable (jod.
to Thee,

Lord, a

hymn

of praise for the

morning,

to

Thee

who
who

art all-wise, powerful, great in mercies,

;

God, the Con-

firmer and Eaiser-up of our souls

before the

we

praise Thee, the

Word
and

worlds wast begotten of

the Father,
praised

restest

alone with

Thy

saints,^

hymns of the archangels, Thee the Maker, who wast not made with hands, and who makest known holy things which are invisible, pure, and spotless, Thee who hast made known to us the hidden mysteries ^ of wisdom, and didst promise to us immortal light we lift up praise to Thee in Lord. pure holiness, we Thy servants,

who

art

with the

And
we
our God.
Also

let

the people say:

We

praise Thee,
;

we

bless Thee,

give thanks to Thee,

Lord

and we beseech Thee,

[let]
*

the

bishop say:
life,

God, the Begetter of

light,

the Principle
grace,

of

the Giver of knowledge, the Gift of

souls,

the

Maker

of

who makest

things

[that

are]
of

beautiful,

the Giver of

the Holy Ghost, the

of

Treasure

Wisdom, and the Maker

of holiness, of

who
;

rulest

good things, the Lord, the Teacher the worlds by Thy will, the Eeceiver

pure prayers

we

praise Thee, the Only-begotten Son, the

of the Father,

JFirst-bom and
'

Word

who

didst bestow all

Thy

B.

having stretoted
:

forth.
in.

Or delightest alone Morning Psalm, v. 4.

"
3

Of. Ps. iv. 3

and
^

xvi. 3

and, by contrast, the

Cf. 1 Cor.
:

il.

6, 7.

Lit.

head, or beginning.

' Lit.

holdest.

80
grace on us

TESTAMENT OF OUR LORD

who
call

[l.

26

upon Thee, the Helper, and upon the Thee who hast an essence that cannot be begat who injured, where neither moth nor worm ^ doth corrupt ^ givest to all that with all their heart trust in Thee those things which the angels have desired to behold * who art the Guardian of light eternal and [of] treasures incorruptible who hast by the will of Thy Father shed light on the darkness which [is] in us who from the depth hast raised us up to Kght who hast given us life out of * death, and bestowed upon us freedom out of * slavery who by the cross hast made us of the household of ^ Thy Father, and by Thy gospel hast guided us to the heights of heaven, and hast comforted us by Thy prophets who in Thine own Person hast made us of
Father

who

the household of Lord, that

God

the Father of lights

grant us,

we may

praise Thee, our God, so that always with

unceasing thanksgiving'''

we may speak

praises to Thee,

we

Thy

servants,

Lord.

The people

We
we

praise

Thee,

we

bless

Thee,

we

give

thanks to Thee,

beseech Thee,

our God.

Let the bishop also say: We sing to Thee with our mouths this triple hymn of praise as a figure of Thy kingdom, Son of God, who [art] by ^ eternity; who [art] above all, with the Father
of
;

whom

all creation

praiseth, trembling with fear

Thy

Spirit; at

whom
refuge
;

all

nature trembleth
righteous
blesseth;

in

fear

and

[whom] every
all

soul of

the

with

whom

we have taken

[and] wind to cease from us

of rest,*

who hast made confusion, storms, who hast been to us an haven

;

and a place to flee unto from corruption in whom we have hope of eternal salvation who makest the peacefulness of fine weather lo for those who are buffeted on the seas and with the tempests who in sicknesses ^^ art
;
; ;

Not

rust.

See Thes. Syr. 180.

i.

2 St.

Matt.
:

' 1 St. St.

'

Pet.
i.

12.

<
'

Lit.

from.

Or

vi. 19, almost exactly. brought us home to.

Jas.
:

17.

B.: thanksgivings.
is causal,

Or

through (the preposition

:

not temporal).

Lit.

rests.

Of. Ps. cvii.

29 sqq.

"

B.

sickness.

1 ;

I.

26]

THE EDCHARTST
;

8
art with those that

entreated and healest without price

are shut
;

who

up

in prison

who

hast loosed us from the bonds of

death [who art] the Comforter of the poor, and of those who mourn, and of those who have laboured and wearied themwho turnest away from us every selves with the cross menace ^ who for us hast reproved the craft of Satan who drivest away his menaces,^ and givest us courage who whom thrustesb away all error from those that trust in Thee the prophets and apostles praised secretly we praise Thee, Lord, we lift up to Thee a doxology, so that, having known
;

Thee,
alway.

we may

rest in the habitations of

life,

doing

Thy

will

And

grant to

us,

Lord, to walk according to

visit

Thy

commandments, and great, the prince and

for

in

mercy

us

all,

both small and

his people, the shepherd

and

his flock
[is]

Thou,

Lord, art our God, and blessed and praised

Thy kingdom [the kingdom] of the Father, and of the Son, and of the Holy Ghost, both before the worlds, and now and
always, and for the ages, and for ever and ever without end.

And

let

the people say

Amen.

Let them sing psalms

Moses,

and four hymns of praise ; one ^ hy and of Solomon, and of the other prophets. Thus little
:

singing-hoys

* ;

two virgins

three

deacons

three presbyters.

And

so let the

hymn

of praise he said hy the bishop, or hy one

of the presbyters.
Let
it

he said thus

The grace
:

of our

Lord

[be]

with you

all.

And
And
'

let

the people say

And
Also

with thy
let

spirit.

let

the priest say

us praise our Lord.

^
;

Or

assault.

Or

assaults.

In M. this (rightly) refers to the hymns in B., to the Psalms. Or little psalm-singing boys ; lit. psalm -singers, little boys or
: :

singers,

little
^

boys.

Masculine, as above, p. 76.

82

TESTAMENT OF OUE LORD

:

[l.

26

And

let

the people say

Meetly and

rightly.

Let the priest say

Let your hearts be

:

fixed.

And

let

the people say

We

have [them

fixed]

with the Lord.

HYMN

OF PEAISE OF THE SEAL

Lord, the Father, the Giver of light, the Author of all power and of all spirits, the Sealer of eternal light, and the Guide of life, the Maker of felicity and immortality, who hast made us to pass through material darkness, and hast bestowed upon us 2 immaterial light who hast loosed the bonds of disobedience and crowned us with the faith which is Thine who dost not keep far off from Thy servants, but art in them always who dost not neglect those [souls] which with labour and in Thy fear beseech Thee who knowest all things before they are thought,^ and searchest out all things before they are considered,* and givest what Thou wilt give ^ before we ask Thee ^ who art well pleased to hear ^ those who with heart undoubting serve Thee, King of the highest lights and the
; ;
; ; ;

soldiery^ of heaven,
praise Thee,^

who

hearest the archangels

;

when they

and art pleased in them Answer us, Lord, we beseech Thee. Grant us with boldness [with] unceasing voice to praise Thee, to laud Thee, to lift up to Thee a doxology so that being guarded by Thee and guided in light, we Thy
servants,

Lord,

may

constantly praise Thee.

praise
;

The people: thanks to Thee, The priest:

1 I.e.

We

Thee,

we

bless

Thee,

we

give

Lord

and we beseech Thee,

us,

our God.

Lord Jesus, hear

2

Holy One, who

.

Blessing.
:

ojits
:

upojj us_

' Lit.
=

before reasoning.

Lit.

before thoughts.

Future (not "wiliest to give").

This
is

'

the literal translation

the meaning, however,

may

be

"who givest

before
' '

we ask Thee to give." Lit. Thou Good Will to

:

Of. Isa. Ixv. 24.

hear.
:

Lit.

" Lit.

heavenly soldiers or workmen or servants. art the Hearer of the archangels who praise Thee.
; ; :

I.

26]

THE EUCHARIST
of

83

wast the Voice

the

dumb and

the irrational, the Strength

of the paralysed, the

Giver of light to the blind, the Guide of

the lame, the Cleanser of the lepers, the Curer of material

fluxes, the

Healer of the deaf and dumb, the Eeprover of

death, the Tormentor of darkness, the

Eay

of light,
is

and the
^

Lamp
saints
;

that

is

not quenched,^ the Sun that

;

not darkened
*

[and] resteth [not]

but

who always
all

givest light unto

Thy
*
;

who
*

hast established
;

things together for the good

likeness

of comeliness

who

art the well-tempered

;

Eeason

who

hast plainly given light to all

right, the

who

art the Saviour of

;

the sons of men,* and the Converter of souls

who
didst

art the

Provider of
adornest
together
all

all
;

things as

is

Maker
;

of the angels,

who

the Thought of the Father

who

found

the worlds in prudence and wisdom, and didst establish

;

them
;

and wast sent from Thy eternal Father unto us the Intelligence of the Spirit who may not be apprehended or

understood, the
glorious,

Maker-known

of things invisible

Thou

art

and Thy

Name

is

Wonderful.'

Therefore

we

also.

Thy

servants,

Lord, give praise to Thee.

to

The people We praise Thee, we bless Thee, we give thanks our Lord. Thee, Lord we beseech Thee,
:
;

The priest

We
who

sing,

holy Lord, this threefold

hymn

of

praise to Thee,

didst give us a faith in

Thee which cannot

us to conquer the bonds minds in ^ them that trust who who by the Spirit didst in Thee, that they might be gods " ^^ give unto us to tread under foot all the power of the enemy that we ^^ may not profane those things which may not be
of death
;

be loosed, whereby Thou didst

make

didst create upright

1 2

Cf.

2 Sam. xiv. 7 and xxi. 17.

:

*
^

M. quenched. 2 and Isa. Ix. 20. Perhaps ei/iopipla translated. Lit.: Eeason of well-temperedness {eiKpauia).
Cf. Eccl. xii.

Lit.

in.

* ^

Common
Lit.
:

Syriac expression for

or
:

"mankind."
6,

^ Isa. ix. 6.

to
is

for.

There
Cf. St.

thereon, St.
1"

John x. 34 Luke X. 19.

a reference perhaps to Ps. Ixxxii. or to 2 St. Pet. i. 4.

;

with our Lord's commentary

" Or

he.

84
profaned
;

TESTAMENT OF OUR LOKD

[l-

26-28

who by Thy mediation hast made friendship for us Lord, [Thou] with Thy Father. Answer us Thy servants, at our supplication whom without ceasing^ we entreat,^ who whom alway we givest ^ [us] power against the adversary the Evil one Hear us, ask, as [it were], for the overthrow of King Eternal comfort the widows, help the orphans pity and cleanse those who are possessed with unclean spirits, give wisdom to the unwise * convert those who go astray deliver Lord, art those who are in prison guard us all, for Thou, our God blessed and glorious is Thy kingdom.
; ;
;

The people

Amen.
Chaptee 27

After this let the prayer be completed, and let the reader

then read the Prophets and the rest

let

the presbyter or

deacon read the Gospel

and then

let

the bishop or presbyter

teach those things which are convenient and profitable.

laying on of the hand.

After

that let there be a prayer, and let the catechumens receive a

Chapter 28
After that let the bishop teach the mysteries^ to the
people.

But
is

if

he be not present,*

let a

that the faithful

may know
God and
thus

to

whom

presbyter speak so they are approaching

''

and who

their

Father.

Then

let

the teaching

of the mysteries be said

[MYSTAGOGIA ok] initiation 9 INTO THE MYSTERIES WHICH IS SAID BEFORE THE OFFERING TO THE FAITHFUL

[We
2
*
''

confess]

Him who

is

pre-existent,^*

and was present,

'Lit.: remission; or: neglect.

^lAt.: persuade.
of a point.

The
B.
:

text has "

gavest" a mistake occasioned by the misplacing

;

unwise [things]
:

or

unwise [women].
6 8
;

Lit.

the things of the mysteries.

Lit.

near.

''Ov.Vne. These are different words in the Syriac

>

Lit.: to
is

them.

the latter

exactly ^mrayuyyia

translated into Syriac.

1"

Or

wont before

or

was

before.

I.

28]

MYSTAGOGIA
;

85

and is, and cometh ^ who suffered and was buried,^ and rose, and was glorified by the Father who loosed our cords from
;

death,

who
of

rose from the dead

who

is

not only

Man *

but

therewith also God;

flesh

who by

the Holy Ghost restored the

preserved

dead

Adam with [his] soul to immortality, because He * Adam by the Spirit ^ who clothed Himself with Adam and made him to live who ascended into heaven
;
;

and^ was conquered, ^ waxed strong and prevailed against us, were dissolved [and] through whose passion [Death] was manifested useless and weak when [Jesus] cut his cords and his power, when his snares were cut, and He struck him on his face,^" [even Death] who was filled with darkness and was shaken, and feared, beholding the Only-begotten Son who in His [human] soul ^^ descended in the Godhead into Sheol ^^ who descended from the pure heights above the heavens; Him [we confess] the indivisible Thought who is from the Father, and [is] of one will with Him^^; Him the Maker, with His Father, of heaven who is the Angels' Crown, the Archangels' Strength, the Eaiment of the Hosts and the Spirit of the Dominions; Him, the Euler of the everlasting Kingdom, and Prince of the Saints, the unfathomable Intelligence of the Father; Him who is the Wisdom, the Power, the Lord, the Thought, Intelligence, Hand, Arm^* of the
cross,''

under whom, after the

its

Death

fell,

when

bonds, whereby the Devil sometimes

;

Father."

As we

believe,

we

confess

Him who

is

our Light, Salva-

tion, Saviour, Protector,

Helper, Teacher, Deliverer, Kewarder,

;

Assister, Strength,
'

Wall

our Shepherd, Entrance, Door,

^ Cf. ^

Way,
110).

Rev.
Lit.
:

i.

8.

Constantinopolitan Creed
:

(cf. p.

^
'

Son of Man. "in the

spirit."
:

Or

in order that

He might

preserve.

This seems the best rendering, but other translations might be given, "in

spirit" or
*

Rahmani renders

"qui Adam jam mortuum

*
;

induit," but his

'
^'

"jam"

is

not in the Syriac.

' I.e.
'" '2

the crucifixion.

M. omits

and.

Or

once.
p. 184.

Trpda-airov transliterated

not the usual word.

will.
is

See Note,
Isa.

Gr.
Lit.

Hades
:

the

"Hell"

of the English version of the Apostles' Creed.

"
''

the Equality in His

all

" Of.

li.

9, liii. 1

In the Syriac

the above

one sentence, depending on the

"we

con-

fess " of

the next paragraph.

'

86
Life,

TESTAMENT OF OUR LORD

[l-

28

Him

passible [yet] nob passible.

confess Medicine, Provision, Drink, [and] Judge. Son ^ [yet] not created,^ dead

We

Son of the Father, incomprehensible [yet] comwho, [Himself] sinless, hath borne ^ our sins when He left the Father's heaven whose Body being broken becometh our salvation, and [His] Blood and Spirit [our] life
[yet] alive, the

prehensible

and the water ^ our cleansing who giveth light * to the hearts of those who fear Him, being with them in all things who hath made us strangers to the whole way of the Devil the Eenewer of souls, in whom we all have put our
and
holiness,
;
;

trust.

He, being God, and before the worlds with ^ the Father, eternal God,* when He saw the world perishing in the bonds of sin, and trodden down by the power of a crafty wild beast,

and made subject to death through ignorance and error, determining to heal the race of mankind, came to a virgin womb, though hidden from all the camps of the heavenly ones, and But when [He], the east into ignorance [the] opposing hosts. Incorruptible, clothed Himself with corruptible flesh, making flesh which was under death to be incorruptible, He thus showed in the flesh of dead Adam, wherewith He clothed Himself, an example ^ of incorruptibility, by which example the things of corruption were abolished.

He
which
been

delivered
is

indeed

holy commandments through the

;

Gospel, which
live^; through
cut,

the fore-proclaiming of the kingdom

by

Gospel as^ a figure of the kingdom

we

learned to
^^

which Gospel the bonds

of

the Devil have

so that

we may
^^

attain

i"

immortality instead of

death, and instead of

ignorance

may

receive [the grace] of

watchfulness.

He, then, having become Man,^^ ^jjg Qqq ^f q^^^ ^jjg Lqj,^^ [on Him] the dead race of Adam in all its kinds.^^ by emptying [Himself ^*], He who is the First, came to birth,

who took
' *

" *
'"
'

" Or Paronomasia. taken away. So Rahmani conjectures (see Note, p. 184). These words seem to refer to our Lord.
;

&.,

B. omits

as.

iinTvxSinev,
Lit.:

"

Lit.

from.
p. 185.

by kinds.

See Note,

"

Phil.

ii.

(same

root).

;;

I.

28]

MYSTAGOGIA
;

87

of
it

He is God He who was foreknown by the and preached by the apostles, and lauded by angels, and glorified by the Father of all.* He was crucified for us and His cross is our life, our strength, [our] salvation, for it is the hidden mystery,* the ineffable joy, and through it the whole nature of mankind,^ always bearing it, is made inseparable from God, for it is the virtue ^ benign ^ and inseparable ^ from God, that cannot be spoken as is meet by these lips, [and] that was hidden from the beginning but now the mystery which is revealed, which is for the faithful, shall be, not as it seemeth to be, but as it is. This cross in which we boast, so that we may be glorified, [and] the bearers whereof, the faithful and perfect, separate their souls from everything that can be felt, from everything that is seen, as from a thing which is not true,^ ye who quit you like men ^ by this ask for yourselves,
as Man,^ though

prophets,^

make

deaf your visible ears

^^

make

blind your bodily

^^

eyes

so that

ye may know the will of Christ and all the mystery your salvation. Holy men ^^ and women, whose property
to

is

make your

boast in the Lord, listen to the inward

man.i*

Our Lord, when He taught us and appointed to us a made us of [His] household, and came, after His passion,^* into Sheol, made captive all the earth He who made the nature of death captive to life, and Death when it saw Him descending in His souP^ to Sheol, was deceived, and hoped that He was food for him, as was his custom. But when he saw in Him the beauty of the Godhead, he cried out
covenant, and

with

[his]

voice,

saying

Who

is

this

that hath

clothed

Himself with
'
:

Man i* who
to 1

[was] under me, and hath conquered

" Of.

Or Son of Man. The allusion is clear

Lit.
: :

Rom.
:

xvi. 25, 26.

ii.

Tim.

iii.

16.

" '

Cf. 1 Cor.

7.

sons of men.
in

Or

excellence.
:

' *

Or pitiful. The paragraph here

1 Cor. xvi. 13.
(1

Lit.

cannot be separated.

"
12 1*

Bahmani's text seems wrong. Sam. iv. 9 is different.)

'^Lit.
;
:

"Lit.: hearings.
Viri.
Lit.
:

open; or: revealed.

after

" Son of Man. endowed with a (human) soul as above.

lit.
:

" Homo

Lit.

He

suffered.

88

TESTAMENT OF OUE LORD

?

[l-

28

me

Who

is

this

that

snatcheth

which was bound by me ? Who is Who is this Himself with earth but [Himself] is heaven ? no corruption ^ ? that was born in corruptibility, but suffereth

from destruction flesh this ^ that hath clothed

Who
that

is

this [that is] a stranger to

my

laws

Who
is

is

this

maketh captive those that are mine ? power of burning Death,^ and conquereth darkness ? What is this new glory which [is] in this vision that preventeth me from doing the things which I would ? Who is this new dead One without sin ? Who is this that by the abundance of light extinguisheth darkness, and doth
striveth with the

Who

this that

me to have rule over those that are mine, but draweth to heaven the souls which were given unto me ? What is this glory which preventeth the body from being corruptible ? Who is this whom I cannot touch * ? What is
not allow*
this glory unsearchable
"

to its surroundings

Woe ^

is

me

am

put to

flight

by

Him

and by those things which are His,

cannot ' injure them. He, being the Christ, who was crucified, by whom the [things] that were on the left hand were i" [placed] on the right hand, and those which were beneath [were] as those which [were] above, and those which [were] behind as those which [were] before, when He rose from the dead, and trod down Sheol, and by death slew Death ^^ after ^^ He rose on the third day He gave thanks to the Father, saying I give thanks to
for I
;
:

Thee,

which are fixed which truth and lying ^^ go out, nor with this created and material word 1* but I give thanks to Thee, the King, with that Voice which through Thee understandeth all [things], which cometh not by a bodily organ, which falleth not on carnal ears, which
with these
lips

My

Father, not

together, nor yet with a corporeal tongue through

B. omita

Lit.: give.
' 8
">

Acts xiii. 37. handle. Rahmani's paragi'aph seems to be wrong. Lit. Or I have fled from Him.
:

this.

^ cf.
"^

' "

Lit.

the flame of Death.

Lit.

dcefix"'"'^"' t''anslated.

have nothing whereby

14.

to.

Lit.

became.
lefore.
iii.

" Heb.
10.

ii.

'2

B.

He who
:

M. and Arab. Didascalia

as text.

" "

Cf. St. Jas.

Lit.

worrl (or speech)

which goeth out of workmanship, thus material.

;;

I.

28]

MYSTAGOGIA
is is

89
this

is

not in the world and

not

left

on earth, but with

Voice, the Spirit

who^

in Us, only spealdng to Thee,

Father, loving Thee, praising Thee, through

whom^

also the

whole choir of perfect saints calleth Thee beloved, [calleth] Thee Father,^ [caUeth] Thee Sustainer, [calleth] Thee Helper for whatever is, is for Thou art all, and all [are] in Thee Thine and not another's, but is Thine alone, who art for ever and ever. Amen;
;

Let the shepherd know the mysteries ^ of all * nature. After I have prayed to the Father, as ye know and
I

see,

am

taken up, saith Jesus.

right

Therefore

it

is

that

the

shepherd should speak

the teaching of the Initiation into the mysteries,* so that

they

may

laiow of
^

whom

in the holy things they are par"^

taking,

and what

memorial they are makiag

through the

Eucharist.*

we
in

also

Arid at the end, after this, let say thus: As then have taken refuge in Him, and have learnt that it is
things which

Mm

Him alone to give, let us beg from Him those He said that He would give ^ us, which eye hath
heart of man,i^ the things which
that love Him,^^ as Moses
^^

not seen and

^'^

ear hath not heard, and [which] have not entered

into the
for

God hath prepared

saints to

them
said.

and some of the As then we have hoped in Him, let us give and to Him be glory and might for ever and
Let the people say
'

have

Him

praise

ever.

Amen.

Amen.
means the Holy Ghost.
viii.

Masculine

therefore it

^ ^

There
B.
:

is

a reference to

Kom.

15

Gal. iv.
^ *

6.
:

mystery.
offering.
:

See p. 84, footnote.

Or Or

every.

whose
:

or

of what.

'
"

Or

eixapiarla transliterated.

Lit.

giveth.
ii.

^^ 1 ''

Cor.

9 (almost exactly)
is

The

reference

'' Lit. gone up. a son of man. not as in Isa. Ixiv. 4. perhaps to Deut. xxix. 4 hut it is more probably a
^''

Lit.

blunder.

90

TESTAMENT OF OUR LORD

[l-

28-30

After the people are taught the Initiation ^ into the mysteries, let the Eucharist be offered; but let not the Initiation into the mysteries be said each time, but only at Pascha,2 on Saturday, and on the first day of the week, and

on the days

of the

Epiphany and

of Pentecost.

Chapter 29
of

what soet a presbyter ought to be

Let a presbyter be ordained,^ being testified to by all the what has been said before * skilled in reading, meek, poor,^ not money-loving,^ having laboured
people, according to
;

much

in ministrations
;

among

the weak, proved to be pure,

he have been as a father to the orphans, if he have ministered to the poor if he have not grown cold if * in all things he be pious, [in his love] for the Church
without blame
if
;
''

he may in all respects be worthy have "those things that are fitting and suitable revealed to him by God, and also may be counted wortjiy of the gift of
quiet, so that being [thus]

to

healing.

Chapter 30
of the presbyter he thus. priestly company conducting him, the bisJiop laying his
TJien
let

the

appointment

"

All the

hand on
let

his head, the presbyters touching

him and holding him,

the

bishop begin,
'

and say thus:

See at the beginning of this chapter, p. 84, footnote.

irdcTx"-

transliterated.

So always.
(?),

XeipoTovriBdi transliterated from accusative singular

but the termination

is

misprinted in Rahmani's Syriac text.

*
''

Copto-arab. adds

in the chapter about the appointment of the bishop.

Copto-arab.
B.
:

a lover of the poor.

See
I.

i.tt>i.\6.j>yvpos. '
:

20.
left

if

he have not neglected (or

uncultivated) the Church

Copto-

arab.
8

diligently frequenting the church.

;

Lit.

that.
this

"

The Greek word underlying

20, p. 153.

would be KaT&aTaais.

So

often.

See

Note on L

I.

30]

PRESBYTERS

91

PRAYER OF ORDINATION

OF A PRESBYTER

God, the Father of our Lord Jesus Christ, the Ineffable One, the Light,^

who

hast neither beginning nor ending,^

the Lord,

who
;

hast ordered* all things, and set bounds to

[them ^], and by reason hast defined the order of all things by Thee created Hear us, and look upon this Thy servant, and make him partaker of, and grant unto him, the Spirit ^ of grace and of reason and of strength, the Spirit^ of the presbyterate ^ who doth not grow old,^ and is indissoluble,
homogeneous,* loving the
faithful, rebuking, that

he

may

help

and govern Thy people by labour, by fear, by a pure heart, by holiness, by excellency, by wisdom, and by the working of the Holy Spirit, through Thy care, In like manner Lord. as when Thou didst look upon Thy People, the Chosen, Thou didst command Moses* to ask for the elders.^" and filling [them] with Thy Spirit didst bestow Him on Thy minister,ii so now, Lord, bestow ^^ on [this man] abundantly '^ Thy Spirit, whom Thou didst give to those who by Thyself were made disciples, and to all those who through them truly
believed in Thee.^* And make him worthy, being filled with Thy wisdom and Thy hidden mysteries, to feed ^^ Thy people
in holiness of heart
:

pure,

and true
;

praising, blessing, laud-

ing, giving thanks, offering a

doxology alway, day and night,

Thy holy and glorious Name labouring with cheerfulness and patience to be a vessel of Thy Holy Spirit having and bearing alway the cross of Thy Only-begotten Son, our Lord Jesus Christ, through whom [be] praise and might to Thee with the Holy Ghost for ever and ever.
to
;

'

XeipoTovta transliterated.

^
"

Or

the Shining One.

in order.

^ ^

Heb.
Lit.
:

vii.

Rev. xxi.

6, xxii. 13.

I.e. set

placed [them] in a boundary.

Masculine, and therefore the

Holy

Spirit ("Spirit"

is

otherwise feminine

in Syriac).
' "

Paronomasia.

See Note, p. 188.

p. 187.

' biioyevfi^

translated.

Num.
Moses.
Lit.
:

xi.

17-29.

" Or
'^

presbyters.

"
''

See Note, without lack.

xvii. 20.

M.

Thou hast bestowed.

see p. 20.

"

St.

John

For the confusion of Persons,

"Lit.: to!

92

TESTAMENT OF OUR LORD

Let the people say
:

[l-

30, 31

Amen.
and people
give

Let loth the priests

lioly lass}

him

the Peace,

with an

Chapter 31
After he is [ordained] let him be constant at the altar, making prayers laboriously without ceasing. But sometimes alone in some house let him take a rest from the things which belong to ^ the house of the Lord but not ceasing, or diminishing [one] hour, from prayers. Let him fast three days each [week ?] all the year, [on the] one [hand] that he may be perfected in intelligence and
;
;

moreover

according to his strength, not wandering about and going hither and thither with every spirit, but
[let

him

fast]

doing everything with energy.

If it

him speak
work.
If it

be revealed to a presbyter or bishop to speak, let but if not, let him not neglect and despise his
;

be revealed to a presbyter to visit his parishes,^ and

let
; ;

him go but if not, let him entreat God * with supplication and if it be revealed to him to speak to them, let him speak to them, always taking the burden and load of Him who was crucified for him, and praying for all
speak the word,
the people.

raiment.^

Let not a presbyter or bishop be anxious about food or God taketh thought and careth for His own in

the [things^] which He knoweth. But if, when he receiveth from any one food or clothing,'' it be said to him that he should receive also from another, let it suffice him to receive from [the first] alone, and that [only] in so far as is fitting,

and as he needeth, and not

In respect of firmness

to excess.

of faith, let a

presbyter always be

unchangeable
^

for

it

is

such as these that

^ " "

God
25
ff.

desireth

Rom.
Or
:

xvi. 16, etc.

:

Are
Lit.

in.

"

TapoiKlax translated.
vi.

B. omits

God.

Allusion to St. Matt.

:

[ways].

a covering.

I.

31]

PRESBYTERS
let

93
;

and and
of

buried

him prove the heart of each one within, make him a stranger

lest

evil/ kept

to

the

grace

God.

let

Let him not allow tares to grow in the good wheat, but him take them away from it, and cut off, those who bring [them] into it. Let not darkness cover his light. Let him
teach
all

the faithful at
it

all

times that they accomplish their

^
;

course, as

were, in the day

because the children of light

walk not

Let the teaching of the presbyter be fitting, and quiet and moderate, coupled * with fear and trembling and that of the bishop also in like manner. And
in darkness.^
;

in teaching let

them not speak vain things but let him say such things as the hearers when they hear may keep [in
;

memory]. Let the presbyter be mindful of all the things that he teacheth. For in the day of the Lord the Word, it will be * demanded [of him] that he should testify to the people the things which he spake, so that those who did not hear^ may be reproved. For he must'' stand before the glory of God,^ speaking those things which he hath taught. Thus, then, let him teach,* that he perish not. Let him pray for those who hear, that the Lord may give them understanding of the Spirit, of knowledge, of truth and let him not vainly cast pearls before swine ^^ but let him search out [those] who are worthy, those who have heard and have performed ^^ lest if the Word have not brought forth fruit in them, but have perished, he himself should prove the cause ^^ of its perishing. Let him not give the holy things to dogs.^" Let him discern the signs of those who hear the word and bring forth good fruits. But in all things let him, without anxiety, keep [the
; ; ;

matter] for the bishop.

Let him not neglect nor despise those who do good works
'

^^

So Eahmani conjectures

M.B.: "in

evil."
"

2 *

Rom.
Lit.
:

xiii. 13.

St.

John
:

viii. 12.

mingled.

^ Lit. ' "

is.

'

Or
St.

Rom.
Lit.
:

paid no attention. xiv. 10 ; 2 Cor. v. 10.

vii. 6.

Lit.

is

about

to.

B. omits these five words.

Lit.: done.

" "
''

Matt.

"
its
.
.

he give the reason {or word) of

:

perishing.

B.

omits

those

works.

94

TESTAMENT OF OUR LORD

But
let

[l.

31

through teaching.!
[and]
of

those

[signs
[their]

appearing]
sighs,

him watch for in them

signs in
let

them;
judge

him

spiritually^

by

weeping, earnest conversations,

silence, sadness, patience,

that

humble bowing of the head.* But which best traineth and causeth suffering is weeping
is

and groaning. But the work [these do]

quietness,

watching, continence, fasting,

meditation,
love,
faith,

unceasing

prayer,

meekness,
goodness,

philanthropy,* labour,
gravity,

weariness,

subjection,

and every [work

of] light.*

[On the other hand], the

signs of those
:

forth the fruits of life are [these]

who do not

bring

sloth,

love of pleasure,

eyes wandering in all directions,

restlessness,^

disobedience,

complaining,

laziness''

that

will

not

move,

wandering

about.

But the work [these do] is gluttony, debauchery, anger, unbelief, idle and unseasonable laughter, confusion, neglect, error, disturbance, wantonness, love of gains, love of money,
envy, contention, drunkenness, high-mindedness,^ vain talking,
love of praise, and every [work of] darkness. ^^

Let him recognise products such as these, and

speak to those

upon those who sow on earth without

Let
houses
1^

let him who are worthy. But let him not waste time ^^ who do not receive [his teaching]. For those

fruits shall
is

reap miseries.

the presbyter, as
those

right

of

who

are

sick

fitting, go about to the with the deacon, and visit

and

let him consider and say to them those things that are and proper, especially to the faithful. Let him exhort that the sick who are poor be helped by the Church, so that

them

fitting

they also who do [deeds] of kindness

'As
despise.''
"

may

enter into the joy

the Syriac

is

punctuated, "through teaching" qualifies "neglect or

a reference perhaps to 1 Cor. voluntary poverty) of the head.
^ ' "

M.

[being] spiritual,

ii.

15.

'

Lit.: asceticism (or

* tj>CKav0po>irla

translated.

Lit.

all light.
;

"Or:
8
'"
''^

fidgeting (literally, spasms).

:

So Rahmani's text
Lit. Lit.
: :

M.B.

slothful.

Lit.

without moving.
all

exaltation of thought {or mind).

delay.

Lit.
S.

darkness.
title
:

"

resumes here with a

35

[sic)

That the presbyter should

visit

the sick, and especially the faithful.

1.

31, 32]

PRESBYTERS
Lord.^

95

him confirm those who have newly become catechumens^ with prophetical and evangelical utterances, with the word of teaching. Let him not neglect his prayers, for he is the figure of the archangels but let him
of

their

Let

know
cup.

God did not Let him fast and

that
;

who sinned.* if it is proper, let him receive of the Let wine suffice him, as much as, in his judgment,
spare the angels

profiteth

and helpeth him,

to
fish,

lest that

drink which was for

[his]

healing he receive

[his] loss.

In sickness,
^

let

him

eat

herbs and

and

also that

he

may have

care for his work.

to the faithful of

In everything
the work of

let the priest

be an example

holiness.''

Let the presbyter praise and give thanks in the same way
as the bishop.

Chapter 32
Let them say the daily

hymn

of praise in the Church, each

of them at his own time, thus

DAILY

HYMN OF

PKAISE
all.

The grace The people

The priest The people The priest
of our souls,

of our
:

Lord [be] with you

with thy
spirit.

And
It is

Praise ye the Lord.

meet and

right.

Thee,

Father of incorruptibility. Deliverer

Confirmer of the thoughts, and Guardian of our

hearts,

who
;

hast illumined our hearts and hast brought to an

end the darkness of our intelhgence, by the knowledge which in Thee who hast by the cross of Thy Only - begotten brought back anew* to incorruptibility the old man^ which
is

was given over

1

to corruption

^
;

who

hast brought error to an

St.
:

Matt. XXV. 21.

36. Also how a presbyter ought to conduct himself, and should teach and not neglect his prayers.
^ S. ^ * '
'

how he

M. B.
2

become
ii.
:

disciplined.

St. Pet.
;

4 (usual printed version) almost exactly.

Plural
Lit.:

S.

fish.

Lit.

type.

'

renewed again.

Lit.: sou of

man.

'"

Here Eph.

S.

breaks

off.

iv. 22.

96
end, and by

TESTAMENT OF OUE LORD

[l.

32

immortality

Thy commandments hast made man ^ to pass to who didst seek that which was lost, we [Thy]
:

servants [and] also [Thy] people praise.

The people The priest

"We praise Thee, and

the rest.

We

praise Thee,

Lord,

whom
of

continually

the unceasing doxologies of the Archangels

singing praise,

and the hymns

praise.

of praise

of Glories,^

and chants
didst send

Dominions

We
of the

praise Thee,

Lord,

who

Thy Word, Thy Wisdom, Thy Energy,^

[is] of old,

Thy Thought, [namely] Him who

and was with Thee before the worlds, the uncreated Uncreated one, but appeared, incarnate, in the end of times, for the salvation of created * man,^ Thy beloved Son Jesus Christ, who made us free from the yoke of slavery.

Word

Therefore

we also, as we are accustomed, [we] Thy servants, Lord [and] also [thy] people, praise Thee.
Tlie people
:

The priest
our hearts,
the souls of

praise from Lord who givest life, to Thee who dost visit the poor, and neglectest not the spirits of those
:

We praise Thee, and the rest. We sing to Thee a triple hymn of

who

who
of

are afflicted, the Assister of those

are persecuted,

the Helper of those

those

who

are tossed on the sea, the Deliverer

hungry,
the the

who are buffeted, the Provider for those who are who takest vengeance for those who are wronged,
the faithful,
of

Lover of
Habitation
call

the

Companion

of

the

saints,

the

pure, the

Dwelling-place of
of

those

who

on Thee in truth, the Protector

of

widows, the
right

Liberator

orphans,

who

givest
in

to
it

Thy Church a
love-feasts,

government,
gifts

and hast founded^

'

ministraSpirit,

tions, receptions

of the faithful, the partaking of the

Thee we cease not alway in our hearts picturing the image of^ Thy kingdom
of grace

and powers.

We

praise

in ourselves, for

Thy

sake [and] also [for the sake] of

Thy
to

beloved Son Jesus Christ, by

whom

[be] praise

and might

Thee with the Holy Ghost,

for ever

and

ever.

Amen.

And
'
''

let

the people say

^

Amen.
root.
'

Lit.

son of man.

Same
Lit.
I.e.
:

Or

Action.
:

Lit.

made.

sons of men.

"

Lit.

planted.

'

I.e. feasts.

prefiguring.

I.

32-34]

DEACONS
if

97
let

But
[them]
;

also

any one saith prophetical words,

him say

he hath a reward.
at midnight let the sons of priestly service,

of the people

and those by themselves. For also in that hour our Lord, rising, praised His Father. See, Children ^ of the light he who believeth the words of the Lord, walketh as He walked in this world, that where He is, there he may be also.

But

who

are

more

perfect, give praise

Chapter 33
of deacons

The deacon is appointed,^ chosen like the things which have before been spoken of. If he be of good conduct,* if he be pure, if he have been chosen for purity and for abstinence from distractions ^ if not, yet [if he] be the husband of one wife,' borne ^ witness to by all the faithful, not en;

tangled*
married
^

in

the
^^

businesses

of

the world, not knowing

handicraft, without riches, without children.^

But

or

work piety by the Church.^^ according to the rule of the ministry. But let the Church take care for them, so that they may persevere in the law and in the work of the ministry.
^^

have children,^ let his children ^ and to be pure, so that they may be approved

he be be taught to
if

Chapter 34 "
But
Or
:

let

him accomplish

in the

Church those things which

First,
let

are right.
1
;

Let [his] ministry be thus.

him do

Sons.
:

" S.

' S. *
'

resumes here with the words 37. Of the deacon. For the word, see let the deacon be appointed. ei^loTos or (Lagarde) efirpoiros translated.

p. 90.

M. omits
Lit.
:
:

he be.

Or

enticements.

'

of (or from) the marriage of one wife.

Of. 1

Tim.

iii.
:

12.

^ S. [Lagarde] and borne. disturbed i " S. and if he. Lit. if he be from (of) a wife. '^ So S. ; M. B. work fear well (error). '^ M.B. as they are who are approved, etc. " S. carries this on as a part of the preceding chapter.

' S.

by.

98

TESTAMENT OF OUR LORD

[l-

34

only those things which are

proclamation
clergy,^

commanded by the bishop as for and let him be the counsellor of the whole and the mystery * of the Church who ministereth
^
; ;

to the sick,

the

who widows, who

all

ministereth to the strangers,

is

the father
'

of

the orphans,

who helpeth who goeth

about

in affliction or sickness or misery.

the houses of those that are in need, lest any be Let him go about in the

houses of the catechumens, so that he may confirm those who are doubting and teach those who are unlearned.* Let him clothe those men * who have departed," adorning

[them]

burying

''

the

strangers

guiding

those

who
;

pass

For the help ^ of from their dwelling, or go into captivity. let him those who are in need let him notify the Church not trouble the bishop but only on the first day of the week let him make mention about everything, so that he may
;

know. Let him be watchful at the hour of the assembly, going about in the church, and let him see that no one be [there who is] proud, or ^ a buffoon, or a spy,^'' or one who speaketh idle [words]. Let him rebuke [such], every one seeing and
hearing,

and

let

him thrust out him whom he hath

con-

demned ^^
fear.^^

to receive punishment, so that the others also

if

may

him to permit him to But if the man persist in his transgression 1* or disorderliness, let him take [word] about him up to the bishop, and let him be separated seven days, and then called so that he be not taken captive.^*" But if when he cometh he still continue and persist in his folly, let him be cut off until he, repenting truly, come to
[the offender] persuade give
^^

And

partake, let

him

him

comfort.

himself, beseeching [to be received back].

If
'

he be in a city on the seashore,

patience (error).
;

let
=

him go quickly ^^
KXrjpos transliterated.
'

S.

See Note, p. 190.

''

Or

sacrament.
:

ISiurai, transliterated.
first

Viros.

'
'

Lit.

finished

S.

(margin,

liand)

dead.

Lagarde reads QRR (when it is cold) for QBH (burying). So S.; M.B. have memorial {or, remembrance).
: :

" S.

and.
:

"
fear.
?

S.

a disturber.
:

" "

Lit.

obtain

''

Lit.
S.

make.
:

"

S.

who
:

is

guilty.

Lit.

fall.

Sc.

by the Devil

"

omits

quickly.

I.

34, 35]

DEACONS
places
^
;

99
^

about the
also let

on
let

the seashore, lest

clothe

there be any one

Similarly

dead in the sea

one
let

him

him and bury him.

him search out the guest

house,^ lest there be

who is staying in the place him make [it] known to

is

sick or in need or dead;

any and

the Church, so that

one.

it

may

provide what
palsied

right for each

Let him cause the

and infirm to bathe * as is right, so that they may have a breathing space from their pains.^ Let him give through the Church to each one what is right.^ In the Church let twelve presbyters, seven deacons, fourteen subdeacons, thirteen widows who sit in front,' be known.^

But of the deacons let him who is considered among them most earnest, and best in governing, be chosen to be the receiver of strangers. Let him alway be in the place ^ of the guest house which is in the church, clothed in white
to be

garments, a stole

^^

only on his shoulder.

Chapter 35
Let him be in everything as the eye
fear admonishing,^^ so that he
of the

Church, with
'^

may

be an example to

the

people of piety

Let him admonish thus

ADMONITION OF THE DEACON

Let us
arise.

Let every one

know

his place.

Let the catechumens depart. See [that] no one polluted, no one slothful [remain]. [Lift] up the eyes of your hearts.

The angels are looking

See [that] he
'

on.

who

trusteth not, withdraw.

^

I.e. to see

if.

See

p. 42.

S.

guest houses.
:

* '
'

Or

wash the palsied and infirm. S. here breaks off and goes on to the middle of Same words as in I. 19, p. 64.
:

' I.

Or

diseases.

36.
^ I.e.

recognised.

'
'" '*

Lit.:

house

of. I.

19, p. 63, a place for a baptistery?

''

Gr.
Lit.

Orarium
:

transliterated.
of.

Lit.

making known

see p. 70.

a type

100

TESTAMENT OF ODR LORD

[J-

35

Let UB beseech in concord.^ Let no fornicator, no wrathful man^ [remain]; if one who is a servant of evil be [here], let him withdraw. See, as children " of the light, let us beg [and] beseech our Lord and our God and our Saviour Jesus Christ.

When
people

the presbyter or hishop

leginneth the prayer,

let

the

pray and kneel.*" Then let the deacon say thus For ^ the peace which is from heaven let us beseech, that the Lord in His mercy may give us peace. For our faith * let us beseech, that the Lord may grant unto us to keep truly unto the end the faith which is in Him. For harmony and concord let us beseech, that the Lord may keep us together in concord of the Spirit. For patience let us beseech, that the Lord may bestow [upon us] patience unto the end in all afflictions. For the Apostles let us beseech, that the Lord may grant to us to please Him, as they also pleased Him, and may make us worthy of their inheritance. For the holy prophets let us beseech, that the Lord may

number us with them.

For the holy confessors
let

us beseech, that the Lord

God
[as

may

grant us to

fulfil

[our course] with the

same mind

they].

For the bishop

let

us beseech, that our Lord

may

grant
^

him

to us for length of

days

'

in faith, rightly dividing

the

word of truth, and standing at the head of the Church purely and without blame. For the presbyterate let us beseech, that the Lord may not take away from them the spirit of the presbyterate, but bestow on them earnestness and piety until the end. For the deacons let us beseech, that the Lord may grant
'

biibvoia translated.

'=

Homo.
Or
:

'

' "

Or Or

sons.

genuflect.

With

reference to (so throughout).

'

Misprinted.
Lit.: cutting.

Lit.

long in days.

2 Tim.

ii.

15.

I.

35]

DEACONS

101

unto them to run a perfect course, and to perfect holiness, and that He may remember their work and their love. For the presbyteresses let us beseech, that the Lord may hear their supplications and keep their hearts perfectly in the grace of the Spirit and help their work. For the subdeacons, readers, deaconesses let us beseech, that the Lord may grant to them to receive a reward in
patience.

For the

faithful

laymen

let

us beseech, that the Lord

may may

grant unto them to keep the faith perfectly.^

For the catechumens

ness,

let

us beseech, that the Lord

grant unto them to be counted worthy of the laver of forgive-

and may sanctify them with the seal of holiness. For the kingdom let us beseech, that the Lord may bestow upon it tranquillity. For the exalted powers let us beseech, that the Lord may grant to them prudence and the fear of Him. For all the world let us beseech, that the Lord may provide for each one such things as are meet. For those who travel by sea,^ and those who go on journeys let us beseech, that the Lord may guide them ^ with the right hand of mercy. For those who are persecuted let us beseech, that the Lord may grant to them patience and knowledge, and may bestow on them also a completed * labour. For those who have fallen asleep from the Church let us beseech, that the Lord may bestow upon them a place of rest. For those who have fallen * let us beseech, that the Lord may not remember their follies unto them, but moderate [His]
threats unto them.

Lord

And let us all also, who may protect and keep us

need prayer, beseech that the with the peaceful Spirit.

Let us persuade and beseech the Lord, that

receive our prayers.

He may
sign

After the deacon commemorateth,

with his hand.
'

let

the hishop

make a

B.

perfect faith.
:

^ Lit.
'

who

sail.
fall.

' "

B. omits

them.

Or

perfect.

Lit.

are in a

Or

in

a.

102

TESTAMENT OF OUR LORD

Let the deacon say
:

[l. 35,

36

being

made
;

wise,

we

Let us arise in the Holy Ghost, that, may grow in His grace, boasting in His

Name

being built on the foundation of the Apostles,^ let us beg [and] beseech the Lord that, being persuaded, He may
receive our prayers.
Tlien
let
:

the

bishop complete

[the prayer].

And

let

the

people say

Amen.

Chaptee 36
Let the deacon be such as this, so that he may appear with fear and modesty and reverence. With regard to fervour
of spirit,^ let

him have a

perfect

manner

of

life.

Let him

who come into the house of the sanctuary. Let him investigate who they are, so that he may know if they are lambs or wolves. And when he asketh, let him bring in him that is worthy, lest, if a spy enter, the
observe and look at those
liberty of the

Church be searched

out,^

and

his sin be

on

his

head.

If* any one come late to the [service of] praise,^ either

when
is

that of the

dawn ^

is

being said or

when the

Offering

being offered, whoever he be, let him remain outside, and

let

not the deacon bring him

in,

of

judgment

which

'

is

to come,

for it
lest

'

is

a type of the day

of

by the noise
are praying.

the

entrance there be distraction to those

who

But

when he cometh and

But
after the

findeth that the door is shut,^ let him not knock, because of what hath been said already.

hymn

of

praise

which

is

placed

first

is

finished, let the faithful

man

or faithful

woman
or,

enter.

Let

the deacon say, either.

'

Over the offering":

For^" the

Epli. B.
:

ii.

20.

because he
attacked.
S.

See p. 15. is the shewing forth {or example) of the Spirit.

Rom.

xii. 11.
'^

I.e.

Here
S.

that they enter not

'
:

resumes with the title when the service

:

49.
is

Of those who come

late to the church,

service.
;

o s
i

Or
:

he.
offerings.

" S.

going on, hut be outside till it endeth. S. the beautiful one (transposition of a letter). st_ ^att. xxv. 12. Or with regard to, as in Chap. 35.
:

I.

36, 37]

DEACONS

103
Lord may write our and [that] God who His holy habitations of

hymn
[is]

of praise, let us beseech that the

^

supplication
for

in

the

book

of

life,

ever may remember us in For ^ [this] brother who is late, let us beseech that the Lord may give him earnestness and labour, and turn away from him every bond ^ of this world, and give him the will of affection and love and * hope.
light.

Similarly also^ for^ a sister

or for^ a deaconess, for^

outside, let

those

who

are

'

late or

remain

that all the people

may

beseech for them.

^^ is

him admonish For thus when

fulfilled,

a deacon mentioneth and admonisheth about them,!" earnestness

is

strengthened and the bond of love

is disciplined.

and the

despiser and the slothful

Chaptek 37
If
let
^^

any woman whatsoever

;

suffer violence
if

the deacon accurately investigate

if ^*

have truly suffered violence

violence

from a man, ^^ and he who treated her with

she be faithful
if

was

^^

not her lover.

And

she be accurately thus,

and if she that suffered mourn about the violence that happened to her, let him take it up to the hearing of the bishop, that she may be shewn to be in all things in communion with^^ the Church. If he who treated her with

him into the But if he be a catechumen and repent, let him be baptized and partake. Let the deacon catechise ^^ those who repent and bring them
violence be faithful, let not the deacon bring

church for partaking,^' even

if

he repent.

to the presbyters or to the

bishop that they

if

may
'^

and taught knowledge.

^

But
'

[his]

power
to.

suffice
S.
:

be catechised ^^ to accomall

S.

supplications.
S.
: ;

Or
:

with regard
either.
:

the bonds.
to.

* '

So

M. B.
were.

in.

^ S. ^

" "

Or

with regard
:

Lit.

Lit.

remained.
treated

Lit.

make known.
iii.

" Masculine
"^ S.

(i.e.
:

both
43.

sexes).

"
is

Of. Col.

14.

inserts title

Of a woman who

by a man with
'*

violence.

" S. " S.
'*

omits

if
:

she be faithful.
B.
:

inserts
:

also.

is.

daughter of the partaking of. " So S. M.B. omit for partaking. '* Eahmani conjectures doth not suffice.
Lit.
;
: :

'*

Or

instruct.

104

TESTAMENT OF OUR LOKD

[l. 37,

38

plish perfectly the office of the diaconate, let

him abide only

in prayer
love, the
^

and
;

let

him

consider supplication and meditation,

way, mourning, and [to have] fear before his eyes, and he shall be called a son of the light. as a work

Chapter 38
Let the bishop Let the appointment of a deacon be thus. ^ on him, because he is not appointed to the priesthood, but for the service of attendance on the bishop and the Church.^ Over the deacon then, let the bishop say
alone lay a hand

thus:

PBAYER OF ORDINATION
God, who didst create

OF A DEACON

all things,
^

and didst adorn [them]

;

by the Word

who

dost rest
life

in the pure ages

;

who

didst

by Thy prophets who didst enGod, who doest lighten us with the light of knowledge great things,'' and [art] the Maker of all glory ,^ Father of our Lord Jesus Christ, whom Thou didst send to minister to Thy will,^" that all the race of mankind might be saved, and didst make known to us and didst reveal Thy Thought, Thy Wisdom, Thine Energy, Thy beloved Son, Jesus Christ, the Lord of light, the Prince of princes, and God of gods give the spirit of grace and earnestness to ^^ this Thy servant, that there may be given to him earnestness, quiet, strength, power to please Thee give him, Lord, as a worker in the law without shame,
minister to us eternal
;

kind, a lover of orphans, a lover of

the
of

pious,

a lover of
^^
;

widows, fervent in
^

spirit,!^

a lover
:

good things

and

S.

and the way.

hands.
S.

Lagarde coujectures

the duty of the way.

*

' S. "
'^

Here

breaks

off

and goes

to

Chap.

46.

xeiporovla. transliterated.

Or
Or

delightest.
V. 9 (as

Or

w6rlda.

' 8

Job
:

printed in the Pshitta, didst).

praise.

Rom.

xv.

6.

" Or:
"
''

to minister

Thy

will (as Hauler's

Lit.: in (of.

Hauler vii sup., " in

Verona fragments, hunc servum tunni").

p. 110").

Rom.

xii.

11? (not as Pshitta).

"

(piMyaBos, Tit.

i.

8.

I.

38-40]

CONFESSORS,

WIDOWS

105

enlighten,^

minister to
place
^

Lord, him whom Thou hast loved and chosen to Thy Church, offering in holiness to Thy holy
things

those
of

which are

offered
;

to so

Thee from the

that

inheritance

Thy high

priesthood

ministering

without blame and purely and holily and with a pure conscience,
office,

he may be counted worthy of this high and exalted by Thy good will, praising Thee continually through Thy Only-begotten Son Jesus Christ,^ our Lord, by whom [be] praise and might to Thee for ever and ever. TM people : Amen.

Chapter 39
[of confessoes]
If [one] be borne witness to and confess that he was in bonds and in imprisonment and in afflictions * for the Name of God, a hand is not therefore laid on him for the diaconate. Similarly not for the presbyterate. For he hath the honour of the clergy,^ having been protected by the hand of God, by But if he be appointed bishop, he is also [his] confessorship. counted worthy of laying on of the hand. And [even] if he be a confessor who hath not been judged before the power, and hath not been buffeted in bonds, but only hath confessed, he
is

counted worthy of laying on

''

of the
let

hand.

For he receiveth

the prayer of the clergy.

repeating
all

But
;

these words
effect.

him^ not pray over him but when the shepherd advanceth,?

he will receive the

Chapter 40
of widows

Let a widow be appointed,^ being chosen,

time past she have abided without a husband
'
''

if

for a long

if

though often
to

M.

Thou hast
:

enlightened.
*

Or

Thy

sanctity.

B. omits

Christ.
?

B. :
B.
:

affliction.

"

k\t)pos transliterated.

* I.e. "

the bishop

'

again.

See p. 116 below.

Same word

as above, pp. 90, 97, etc.

106
pressed by

TESTAMENT OF OUR LORD

men^
to

[l.

40

be married,^ because of the faith she have not been married.^ But if not, it is not yet right that she should be chosen but let her be proved for a time, if she
;

be pious,

if

having

children she have brought

them up *

in

hoUness, if she have not taught them worldly wisdom, if she have made them examples of the holy law and of the Church, if she have loved and honoured strangers,^ if she have been constant in prayers," if she have lived meekly, if she have cheerfully aided those who are afflicted,^ if it have been re-

vealed to the saints about her,

saints,* if

if

she have not neglected the

all

she have ministered

with

her power,

if

she be

fit

to bear

and endure the burden, being one who

prayeth without

ceasing,* being perfect in all things, being fervent in spirit,'

having the eyes of her heart ^^ opened in everything, being alway kind, loving innocency, not possessing anything in this
world, but alway taking and bearing about the cross, crucify-

by night and by day ^^ abiding by the altar, working cheerfully and secretly. If she have one or two or ^^ in my Name, I am among them." But let three likeminded her be perfect in the Lord, as one who is visited by the Spirit. Let her do the things which are made known to her with fear and earnestness. Let her instruct those women who do not obey let her teach those ^^ [women] who have not learnt let
ing
11

all

evil,

her convert those

who

are foolish

let

her instruct them to be

;

grave

^^

let
^^

her prove the deaconesses

to

let

her

make
;

those

and who they are also let her instruct them that they abide. To those who hear ^^ let her patiently counsel those things which are proper. To
enter
of

who

know

what

sort

those

who

are disobedient after three

instructions

let

her

not speak.
'

Let her love

;

i"

those

who
'

desire to be in virginity
for a

* "

Lit.:

homines lit.: sons of men. having gained, or possessed. 6 B.: prayer. Cf. 1 Tim. V. 10.
Tliess. V. 17.
:

8 1

" Or

torturing.

"
'

St.

Matt,
1

xviii. 20.

Pshitta nnaltejcd.

husband. as in 1 Tim. v. 10. ' M.: heard. i" Rom. xii. 11. Eph. i. 18. " See Note, p. 159. " See pp. 68, 109. The var. lect. of M. (wliich is not grammatical) is the " Feminine pronouns throughout.
Lit.
:

Same word

Not

Tim.

iii.

8,

11, or Tit.
'^

ii.

2,

Pshitta.
'

" Heathen

enquirers.

Catechumens.

Or

cherish.

;;

I.

40]

WIDOWS
;

107

or in purity

those

modestly and quietly.

Let her privately
;

who oppose themselves let her correct With every one let her be peaceful. shut the mouth of ^ those who talk much

and idly but if they do not hear, let her take with her an aged woman, or let her take [it] up to the hearing of the bishop. But in the church let her be silent.^ In prayer let her be persistent. Let her visit those [women] who are sick on each first day of the week let her take with her one deacon
or

two and help them.*

it

If

she have any possession

faithful.'^

let

her

give^

for the

poor^ and the

it

But

if

she have

nothing, let her be helped

secular work, as

by thd Church. Let her do no trial. But let her have these works of the Spirit let her continue in prayers and fasts let her ask for nothing deep let her receive those things which the Lord giveth let her not be anxious for [her] children ^ let her dehver them to the Church, so that they living in the
were for a
; ;

house of

Her and

God may be fit for the service of the priesthood God will be acceptable they are the sacrifice altar of God. For those ^ who have ministered well shall But as for them who are be praised ^^ by the archangels.
requests to
;

dissolute

and

and raging and drunken, and babblers and curious is, those who love pleasures much, the figures of their souls, which stand before the Father of light, perish and are carried to darkness to dwell. For their deeds which are visible, going up before the most High, drag them easily ^^ to the pit, so that after this world is changed and passeth away the
evil,

that

figures of their souls

may

stand against them as witnesses, not

allowing them to look up.

soul standeth before

For the

figure

and type

of

every

God from the foundation of the world.^^ Therefore let her be chosen who can go to meet the holy phials. Of them 1* are the twelve presbyters who praise My Father who is in heaven. These who receive the prayers of every holy soul, offer [them] to the most High [as] a sweet savour.
1 ' '

Lit.

muzzle.

Cf. St. Matt, xviii. 16.

* " 9
'^

Fem. (i.e. the siclc women). Or offer lit. make.

:

Plural.
:

8
;

Lit_
:

sog_

" Or

plainly

or

openly.
Cf.

= Cf. 1 Tim. ii. 12. anything of her possession. Text a poor man (points om. by error). " Or glorified. Feminine. Does this illustrate St. Matt, xviii. 10?

Lit.

''Maso. (phials

is fem.).

Rev.

v. 8.

108

TESTAMENT OF OUR LORD

Chaptek 41
Let the appointment
^

[l-

41

be thus.

As she prayeth
let

at the
say-

entrance of the

altar,^

and looketh down,

the bishop

quietly, so that the priests

may

hear, thus

PKAYEE OF THE INSTITUTION^ OF WIDOWS

God, the Holy One,
[things]
*

WHO

SIT IN

FKONT

the Most High,

that are humble,^

;

the mighty
[things]
^

the Honoured

who One who

hast chosen the hast created

who seest the weak ^ and

''

also

those

which are despised give, Thine handmaid, and strengthen her with Thy truth, so that doing Thy commandment and serving ^^ in the house of Thy sanctuary, she may be an honoured vessel ^^ unto Thee, and may glorify ^^ [Thee] in the day ^^ when Thou wilt glorify ^^ Thy poor, Lord. And i* grant to her power cheerfully to accom;

Lord, the spirit of power

to

this

Thou hast determined for a rule for Grant to her, Lord, the spirit of meekness and of power and of patience and of kindness, so that, bearing with ineffable joy Thy burden, she may endure labours. Yea, Lord God, who knowest our weakness, perfect Thine handmaid for the praise ^^ of Thine house strengthen her for edification and a good example,^^ sanctify [her], make [her] wise comfort [her] God for blessed and glorious ^' is Thy kingdom, God the Father. And to Thee [be] praise, and to Thine Only-begotten Son, our Lord Jesus Christ, and to the ^^ Holy Ghost [who is] good and adorable and the Maker of life,^" and of equal essence with Thee,^" now
plish

Thy

teachings which

Thine handmaid.

Same word
See above,
;

as before, pp. 90, 97, 105.

I.

19

(p.

63)

and Note,
f.).

p.

149.

B. has

east (one letter

different
'
*

of.

conjecture on p. 149

M. has a letter wrong in this word. Or women (fem. pronoun).

:

Or
B.
.

meek.
called.

"
*

Masculine.
B. omits
:

Cf. 1 Cor.
also.
;

i.

27.
"

'

Lit.

on.

'"

Or

working.
praise.

" Rom. ix. 21 '^M.: Name.

"Lit.: type.
^^

2 Tim.

ii.

21.

" Or
" B. " Or
omits: and.
:

praised.

'"Or: glory. ' g Thy.

.

fwoTToiis translated (p. 40),

o/ioouVios translated.

I.

41, 42]

WIDOWS
all

109
the
ages

and before and ever.i

the worlds

and

for

and

for

ever

Tlie people

Amen.
Chapter 42

After she

is

[appointed] thus,^ let her not be anxious

let

about anything, but

for supplications
of

piety.

her remain solitary and having leisure For the foundation of holiness

and

life for

loved none other but the

widow such as this is solitude.^ For she hath God of gods, the Father which is in
*

heaven.

But

at fixed

times

let

her give praise by herself, in

the night [and] at dawn.

in the temple
it

If she

be menstruous
,^

let

her abide

and not approach the altar not that she is as were polluted, but that the altar * may have honour. Afterwards, when she fasteth and batheth, let her be assiduous [at the altar]. In the days of Pentecost, let her not fast. In the
of those

feast of Pascha, let her give

to the poor,

things which she hath

and let her bathe, and so

if

let

her pray.
^

But when

she giveth thanks or praise,

virgins, it is well that

she have friends

like-minded,^

they pray with her for the sake of the

But if not, [let her pray] alone by herself, both in the church and in the house, especially at midnight. The times Saturday,^ the first day in which she should give praise are of the week, either Pascha or Epiphany or Pentecost.^" At other time[s] let her give thanks meekly with psalms, with hymns of praise, with meditations and thus let her labour. For the Most High will sanctify them^^ and will forgive ^^ all [their] sins, those which were before written ^^ against them, and their error My Father, the Heavenly One, shall strengthen them and enlighten their faces i* as the faces ^* of
:

Amen.

'

' ^ '

M. adds Amen. M. solitary (error).

: ;

' *

B. adds

as has been said.

Or

the appointed. the sanctuary, as

I.

B. omits let her abide. Female. Sabbath. Lit.

:
:

I.e.
^

19.

'"

So pp. 68, 106, above. See Note to I. 28, p. 184.

" Fem.
'^

(as

Fem. verb, " sins " being masculine, probably by forgetfulness of translator another form of the word " sin " is fem.).
Lit.: to.
irptxTairov transliterated,

13

"

not the nsnal Syriac word.

110

TESTAMENT OF OUR LORD

sanctuaries
;

[l.

42, 43

My

they shall shine

in

My

glory in the day of

recompense.

Chapter 43
Let her hymns of praise he said thus quietly

NIGHT HYMN OF PEAISE OF WIDOWS

Holy, holy, without spot,
light,

who

hast

Thy dwelUng
and
of Jacob,

in the

God

of

Abraham, and
of

of Isaac,

God

of

Enoch and David,

and

Elijah, of EUsha, of Moses, of Joshua,

of the prophets and of the others who in truth preached Thy Name, God of the Apostles, the God who hast guided all things by Thy reason ^ and hast blest them who lovingly trust

in
of

Thee

my
Let

soul praiseth Thee

with the power

of the spirit

my

power,

my
all

heart praiseth Thee,

Lord, and

Thy
if

might,

alway.
wilt, I

my

power praise Thee,

Lord, for
;

am

Thine,

God, the God of the poor

for

Thou Thou art

the Helper of them that lack, and Thou art He that looketh on the meek, and the Assister of the weak assist me, O Lord, because by Thy grace ^ Thou wast well pleased in me that I should be Thine handmaid, for Thou hast bestowed upon me a great name, that I should be called a Christian. Thou who hast freed me from servitude that I may serve a servitude to God, the Mighty One who [art] for ever, who seest all, that I may praise Thee uncondemned. Yea, Lord God, confirm my heart in Thee until it is perfected in the Holy Ghost. Rejuvenate us for the edification of Thy holy Church, Son and Word and Thought of the Father, the Christ who camest for the salvation of the race of man,^ who didst suffer and wast buried, and didst rise, [and] also wast glorified by Him
;

who

sent Thee, turn, help,

Lord, set upright our thoughts'' Glorify

by the strong
'

faith of the Spirit.

Thy Name
=

in us.

Or
Or

holj' things.

Or

appear.

B.

reasonings.

*
'

B. omits this clause (blank space left).

:

in thy lovingkindness (so throughout).

in B. (space left)
;

"

Not

lit.

of sons of

men.

'

Lit.

reasonings.

I.

43, 44]

WIDOWS, SUBDEACONS
in

111

For in Thy Father and hope for ever and ever.

Thee and

in the

Holy Ghost

is

our

With
But

those

who

are vnth her

let

her say

Amen.
thus
SIT IN

let

her say the

hymn

of praise at

dawn

HYMNS OF PRAISE AT DAWN OF WIDOWS WHO

Eternal
Treasure of
life,

FEONT
of
light,

God,

Guide

of

our souls.

Maker

who

restest^ in the praises

and prayers

of of

the holy ones. Lover of compassion,^ merciful, kind.

all,

King

and God, our Lord, my spirit praiseth [Thee], sending Lord, [up] to Thee the unceasing voices of Thine handmaid, who beseecheth Thee that Thou mayest perfect in Thine handmaid the spirit of reason and of piety and of right knowLord, who didst take away from our I praise Thee, ledge. poverty all disturbance and confusion (?), wrath and all contention and evil habit, who didst prepare [and] change the feeUngs of my understanding that I might serve Thee only, God; who hast adorned Thy holy Church with various ministries, who drivest away from Thine handmaid all doubtand boldest the thoughts of those who fulness, fear, weakness God, who hast enlightpraise Thee, I rightly serve Thee
;

with the light of Thy knowledge, through Thine Only-begotten Son, our Lord Jesus Christ, by whom [be] praise Amen.^ and might to Thee for ever and ever.
ened

me

And

with those ivho are with her

let

her say:

Amen.

Chapter 44
of subdeacons*
Similarly let a subdeacon be appointed
^

who

is chaste,

the

bishop praying over him.

first

Let the bishop say over him on the week, in the hearing of all the people, thus day of the
'

I.e.

deUghtest.
:

^ ' "

0iX^Xeos translated.
inroSiiKovos transliterated.

^
^

B. omits

Amen.
as before.

Same word

Or

modest.

112
Thou,

TESTAMENT OF OUR LORD

N., miniBter
^

[l.

44-46

and hear the Gospel in the fear of knowledge of thy soul keep pureness discipline thyself observe and obey and hear meekly neglect not prayers and^ fasts, so that the Lord may give thee rest and make thee worthy of a higher degree.^
God.
Cultivate
holily the
;

And

let all

the priests say

So be

it,

so be

it,

so be

it.

Chapter 45
of the reader

A
with

reader

is

instituted

[who

is]

pure, quiet, meek,* wise,

and of much learning, with a good memory,^ vigilant, so that he may deserve a higher degree.^ First let the book be given him in the sight of the people, on the first day of the week. But a hand is not laid on him. But he heareth from the bishop [the following]

much

experience, learned

Thou, N., whom Christ hath called to be a minister of His words, be careful, and strive that thou mayest appear approved^ both in this rule and in a higher degree,^ even by our Lord Jesus Christ so that He in His everlasting habitations may pay thee a good reward for these things.
''

And

let

the priests say

So be

it,

so be

it,

so be

it.

Chapter 46

of male and female virgins

A male or female virgin is not instituted ^^ or appointed ^^ by man,^^ but is voluntarily separated and i* named [a virgin].
^

^
*

Or: work out or: serve (M.: serving, etc.). and. B. omits Or office. Same word as in 1 Tim. iii. 13.
; :
:

= M. omits meek. ' Same word as "deacon." Or well remembered. ' 2 Tim. ii. 16 (not as Pshitta). " Here S. resumes, and numbers the chapter 52. '' S.B.i Of virginity but S. margin (later hand) has Of monks. i^ " Same word as above. Same word as before. ^' Homo. " M. omits and.

Of. I. 41, p. 108, above.

:

"

I.

46]

VIRGINS
is

113
For
this

But a hand
division^
virgins
is

not laid on him, as for virginity.

[their]

of

own

free will.

But

it

is

right for

^ that they be fixed and bound in the suffering of a sound body, that they be constant in fasts and in prayers, in weeping and in mourning daily but * that they alway expect a departure from the flesh, and strive as at * the departure. Let them not serve ^ raging or debauchery or drunkenness or
;

vain talking, or [be engaged] in worldly work or in distraction,"

but they are as one

who

is

on

'

the cross

let

their

hearts be [lifted] up, with all meekness of thought and comeliness,

thoughts,^

with meditation on the Holy Scriptures, with faithful with kind consolations, so that when they pray
be answered
^^
^

they

may

concerning those things which they

to provide for them.

ask for the faithful not despise a portion of hfe

who wish

[these things

(?)],^^

so that through
those.^^

may

be divided to

Let them them also ^^ Let them be

confirmed
grace.^*

in

love and kindness

and in true and perfect

neighbours, catechising

Let them be constant in consolation,^ consoling their ^^ and teaching those who have lately
faithful,

understanding and in knowledge and in kindness, inciting those who are very young, being examples ^ of holiness among them in all good things. Similarly also let the females do. But in order and in grace ^* and in knowledge let them speak and work,^" that they may truly be the salt of the earth ^^ as it is called. But ^^ let females ^^ who are virgins have their heads covered in the church, and let them hide only their hair but let them be counted worthy
in
^''

been made

^^

'
''

Or
B.
:

class.

'

Masc.

' '

B. omits

but.

expect as
:

it

were.

Or

cultivate.

Or

enticement.

'

Lit.
:

in.

*S.
^
'"

thoughts, faithfulnesses (error of one letter).

?)

Lagarde conjectures (unnecessarily

o-xoXdfaiffi.

Or

reject.
:

Lagarde puts a stop after " ask " and goes on Let them not despise the perhaps rightly. who ., '^ M. B. omit '^ Or ^ The faithful. lovingkindness. also. '^ Or " S. omits in. 'M.B. consolations. instructing. '8 S.: let them incite. 20Or: visit. "Lit.: types. 21 St. Matt. V. 13. =2 S. omits but. -' So S. M. old women S. marg. adds The name of male and female virgins in Greek are {sic) not distinguished from one another in diction.
''

faithful

114
of

TESTAMENT OP OUR LORD

rest

[l.

46, 47

women] who

honour from every one, in order that the desire, may emulate them.

[of

the

Chapter 47
OF A GIFT

or of
for

any one appear in the people to have a gift of healing knowledge or of tongues,^ a hand is not laid on him, the work is manifest. But let them have honour.
If

The First Book of Clement

^

is

ended.
1-10.

S.

omits this chapter.

' 1

Cor.

xii.

; :

THE SECOND BOOK OF CLEMENT

COMMANDMENTS AND RULES AND A DEFINITION'^ WHICH OUR LORD JESUS CHRIST LAID DOWN FOR THE ORDERS OF THOSE WHO ARE BAPTIZED^
Chapter
1

of laymen thus:

Let those who

enter

first

come*

to hear the
first

Word, before they

*

among ^
let

all

the people,

come

to

teachers

^ ^

at
[of

home,' and

them be examined

as to all the cause

their coming] with all accuracy, so that their teachers

may

what they have come, or with what will. And if they have come with a good will and love, let them be diligently taught. But let those who bring them be such as are well on in years, faithful who are known by the Church and let them bear witness about them, if they are able to Also let their life and conversation be hear [the word].

know

for

asked about

if

they be not contentious,

astray ,^^

if

quiet,

if

meek,
if

not speaking vain things^ or despisers or foul speakers,^" or

buffoons or leaders
'

or ridicule mongers.

Also

Sic, singular.

Perhaps error (plural points omitted).

^ T({f IS

transliterated (so constantly).

:

" Title in B. A commandment which has in it the definition which our Lord Jesus Christ laid down. S. has only extracts from this book, headed From the Second Book of Clement.

* ^ * 1

Lit.

approach.
reason
B. : causes,

Lit.

to.

B.

doctrines.
:

' '

Or

to the house.

Or

imTaidKlr^oi, translated.

alaxpoKbyoi translated.

"

B. omits

or leaders astray.

116

TESTAMENT OF OUR LORD

;

[n. 1

^ any of them have a wife or not and if of his own free will he have nfit [a wife], let him ^ be instructed ^ carefully and diligently and persuaded with all kindness to amend his failings. And let the bishop provide for him in the Lord with prophetical instructions which lead him to purity and if he maketh progress,* also with apostolic doctrines^ and then with Gospel [doctrines] and with the perfect word of
;

doctrine

and

he be worthy,
also

let

him be

baptized.

And
which

if

thus he be worthy of the hidden things,

let

him hear [them]

that
is

by

himself,

and

make

progress

in

hidden.

Let there be no obstacle at all to him who desireth to marry, so that he be not caught by the Evil One with fornication.

But

let

the race of the Christians,

in the faith
for him.
;

him marry a Christian, a faithful [woman] of who is able to keep her husband

at the bidding of the bishop, he thus providing

him who cometh ^ be asked if he be a slave or who is faithful, and if also his master permit him, let him hear. But if his master be not faithful and do not permit him, let him be persuaded to permit him. And if [his master] say ^ truly about him that he ^^ wisheth ^^ to become a Christian because he hateth his masters, let him be cast out. But if no cause be shewn of hatred of servitude, but [if] he [really] wish to be a Christian, let him hear. But
also let
if

And
^
;

free

and

the slave of one

if

his master be faithful

and do not bear witness

if

to him, let

him be

cast out.

Similarly

man,i^ let the

fear of God.

woman
But
if
^*

of a be taught to please her husband in tlie both of them desire to serve ^^ purity
[a

woman] be the wife

in piety, they have

'

a reward.

As the text is puaiotuated, these go with "instructed " ; S. has "with tlie word of instruction " in margin (first hand). ' Lit. ' Or this one. made a catechumen (so often). * Or advanceth (same word as at p. 105). * S. here resumes and has all the rest of * M. doctrine. 1 , 2.
: : : :

'

Lit.

approacheth.
:

*
;

Lit.

son of the

free.

' S.
^'

inserts
:

accusations

or

causes.

" M. B.
[There
is

and

he.

S.

and sheweth that he wisheth.

^'

a misprint in Eahmani's

note.]

" Homo.

Or

cultivate.

"

S.: shall have.

11.

1,

2]

CATECHUMENS
is

117

let

not commit fornication, but him marry in the law. But if he desire to persevere thus, let him abide ^ in the Lord. If any one be tormented with a devil, let him not hear

Let him who

unmarried

the

Word from

a teacher until

he be cleansed.

For the
if

intelligence,

when consumed^ with

him be
instructed in the

a material spirit, doth

not receive the immaterial* and holy Word.

cleansed, let

But

he be

Word.

Chaptee
If

a fornicatress,^ or brothel keeper,^ or a drunkard, or a

of
idols,''

maker

or a painter, or one engaged in shows,^ or a

charioteer,^ or a wrestler ,1" or one

a combatant [in the games],^^ or one

who goeth to the contest,^^ who teacheth wrestling,^^

or
or

a public huntsman,!* or a priest of idols, or a keeper of them,

let him not be received. become faithful, let him cease ^^ from these [things] and being in deed faithful, and being baptized,!^ let him be received and let him partake. And if he do not

be [among those that come],

If

any such
;

desire to

cease,!^ let

him be

rejected.

If

well

if

any one be a teacher of boys in worldly wisdom, it is he cease.^^ But if he have no other craft ^^ by which

to Uve, let
' ' *

him be

excused. ^^
-

Lit. Lit.

without marriage.

1 Cor. vii. 40.

burnt

S.

weighed down by.

M.

material (error).

M.

any

fornicator.

iropvopo(TKbs (translated), as in the parallels.

The Syriao phrase might be

It occurs again in the

translated,

"one

(masc.
3,

delighting in fornication."

Pshitta of Prov. xxix.

' elSoiKoTroi6s ^
'"

where the

LXX has

Ss irotixalvcL irdpvas.

translated.
iirl ffK7}v7]s tis
?

= A. C.

tQv

dv^p ^ yvv^.

rjvioxo^ transliterated.

/mvo/jAxos as a. C.

"

araSioSpbixos as A. C.
S.

'^ dXv/MJTiKSs '^

as A.C.?

"

omits this phrase.

of

Lit.

huntsman of the
remain.

public treasury {or

the State

dri/ido-iov

transliterated).
'* '*

Lit.

Or

when he

in very deed believeth

labour faithful,

etc.

(Lagarde,

fiiyis).

and is baptized or when he is by For "being baptized" B. reads "doing"

; :

(error of one letter).

" Or

profession.

^'

Lit.

have forgiveness.

118
If

TESTAMENT OF OUR LORD

any one be a
soldier or in authority, let

[n. 2

him be taught

not to oppress or to kill or to rob, or to be angry or to rage and afflict any one. But let those rations^ suffice him which are given
to him.

But

if

they wish to be baptized in the Lord,

*

let

them

cease

from military service

or from the [post of] authority,

and

if

not let them not be received.

Let a catechumen or a believer of the people, if he desire to be a soldier, either cease from his intention,* or if not let

him be

rejected. For he hath despised God by his thought, and leaving the things of the Spirit, he hath perfected himself in the flesh,^ and hath treated the faith with contempt. " If a fornicatress or a dissolute man or a drunkard do not [these things], and desire, believing, to become catechumens,'^

they

may

[be admitted].
;

And
man*

if

they

make

progress, let

them

be baptized
If a

but

if

not let them be rejected.

concubine of a

be a servant, and desire to be

are born [of her] and she from her master, or be joined to him alone in marriage, let her hear and being baptized let her partake in the Offering,!^ but if not let her be rejected. He who doeth things which may not be spoken of,^^ or a diviner or a magician ^^ or a necromancer ,i* these are defiled and do not come to judgment. Let a charmer,^'' or an astrologer," or an interpreter of dreams, or a sorcerer, or one
faithful,*" if

she educate those

who

separate

^'^

who

gathereth together the people, or a star-gazer, or a diviner

by idols, either cease,^ and when he ceaseth let him be exorcised and baptized or if not let him be rejected. If a man* have a concubine, let him divorce her and marry in the law and hear the word of instruction."
;

'

Allusion to St.
Lit.

Luke

iii.

14

but the word

is

not the same as in the

Pshitta.
^
^
:

remain.

Syriac

BSEA

S.

reads

" I.e.

have ceased to do.

'Lit.: to believe.
'^ dppTjTOTToiAs
:

* Lit. 'M.; the work. reasoning. he hath despised (Syr. BSE), sc. the faith. ' Or Homo. to be instructed. " Lit.; partake with. " B.: offerings.
: :

translated, as in the parallels.

' " Or magian. veupbiiavni translated. " Or snake-charmer. " Lit. a speaker by the stars ((lirTfioXii7os translated). " S. goes on from this point to 8.
:
:

ii.

3, 4]

catechumens
Chapter 3

119

Let him
perf ectness
years,
^

who
of

is

instructed

with

all

care and heareth the

the Gospel, be instructed not less than three

and

if

he, loving, strive to

be baptized,

let

him

[then]

be baptized.

But if he be quiet and meek and earnest, and persevering and abiding with him who teacheth him, with labour, with watching,^ with confession,* with subjection, and with prayers, and [if] he desire to be baptized sooner,^ let him be baptized. For it is not the time that is considered,^ but the will of faith.''

Chapter 4
Let those

who

are instructed, after the teacher ceaseth,

pray apart from the faithful and go out, so that the faithful may learn,^ when the presbyter or deacon readeth the New
[Testament] or Gospels.'

Let the faithful women stand in the church by themselves and the female catechumens by themselves apart from the faithful [women]. But all the [women] apart from the men
the girls also apart, each according to her order.

The men on the

faithful virgins
^^ first,

right and the women on the left the and the [women] who are being instructed
;

to virginity behind them.

After the prayer let the female catechumens give the Peace
to one another
;

also

men ^^

to

men

also

women

to

women.

Let every woman ^^ cover her head with her hair also. Let the women becomingly and decorously show their modesty in their adornment,^^ and let them not be adorned with plaited
hair
^^

or with [precious] stones, lest the

the church be caught, but with modesty and knowledge.

'

young men who are in But

' *
^

' " '

Same word as for "catechumen." B. dawn (error).

:

Or Or

concord.

giving of thanks.
:

Lit.

quickly.

Lit.

judged.

Letter omitted in Syriao text.

B. omits:

'
'

and go

learn (homoiotel.).

Sc. plural, unlike usual Syriac usage.

Viri.
'2

" Fem.
^^

"

Married

women

Tim.

ii.

9.

120
if

TESTAMENT OF OUR LORD

them be
instructed by the widows
resist,

[H. 4-6

not, let
if

who

sit

in front.

But

they rebelliously

let the bishop reprove them.

Chaptee

After the catechumens pray, let the bishop or presbyter, laying on them a hand, say the prayer of the laying on of the

hand

of

catechumens

PRAYER OF CATECHUMENS
God,

who

dost send thunderings and preparest lightnings

^

who

hast founded the heaven and established

the earth, and

err
;

enlightenest the faithful and convertest

them that

who

hast quickened those

who were dead and

hast given hope to

those who [were] without hope, and hast freed the universe from error by the coming down of Thy Only-begotten Son Jesus Christ hear us, Lord,^ and give to these souls intelligence, perfectness, undoubting faith, knowledge of the truth, that they may be in a degree higher than this, through the holy Name of Thee and of Thy beloved Son Jesus, our Lord, through whom [be] praise and might to Thee with the Holy Ghost, both now and alway and for ever and ever. Amen.
;

After this let them be dismissed. If any one, being a catechumen, be apprehended for My Name and be judged with tortures, and hasten and press forward to receive the
laver, let not the

shepherd hesitate, but

suffer

let

him

give

[it]

to

him.

But

if

he

violence and

be killed, not having

For, having been

received the laver, let

him not be

anxious.

baptized in his

own

blood, [he

is] justified.^

Chapter 6
But if they are severally chosen to receive * the laver, let them be proved and investigated first,"* how they have lived
'

'

Or Or

spread.

s
^

B. omits
Lit.
:

Lord.
received.

[God]

justifietli [him].

who

"

B. transposes these verbs.

11.6,7]

CATECHUMENS

121

while catechumens/

if they have honoured widows, if they have visited the sick, if they have walked ^ in all meekness and love,^ if they were earnest in good works.^ But let them be borne witness to by those who bring them. And when they hear the Gospel, let a hand be laid on

them

daily.

Let them be exorcised from that day when they are

And And when the

chosen.
of

let

them be baptized
let

in the days of Pascha.

days approach,

the bishop exorcise each one

them
is

separately by himself, so that he

may

be persuaded that

he

pure.

For

if

there be one that

is

not pure, or in

whom is
**

an unclean spirit, let him be reproved * by that unclean spirit. If then any one is found under any such imagination,^ let him be removed from the midst [of them], and let him be reproved and reproached that he hath not heard the word of the commandments and of instruction faithfully, because the evil and strange spirit abided in him. Let those who are about to receive the laver be taught on the fifth day of the last week only, to wash and bathe ^ their heads. But if any woman then ^ be in the customary flux, let her also take in addition another day, washing and bathing
beforehand.^

Let them fast both [on] the Friday and [on] the Saturday.

Chaptek 7

On

the Saturday let the bishop assemble them

who

receive

the laver, and let him bid them to kneel while the deacon
proclaimeth.i"

And when

there

is

silence let

him

exorcise

[them], laying a

hand on them, and saying

EXORCISM BEFOEE THE LAVEE

God
1

of heaven,

God

of the lights,^^
^
"

God
^

of

the archii.

' * '

Or Or Or

being instructed.

Eph.

v. 2.
:

Tit.

14.

he will be convicted.
suspicion.

B. omits

unclean.
^

'

Or

cleanse.

M. omits

then.

"Washing " and "laver " have the same root. " Not same word as "admonish " on pp. 70, 99.

"

Cf. St. Jas.

i.

17.

; ; ;

122
angels

TESTAMENT OF OUR LORD

[n. 7

who are under Thy power, God of the angels who are under Thy might, King of glories and of dominions,^ God of
Father of our Lord Jesus Christ ^ who hast loosed the who hast enlightened him souls that were bound by * death
saints,^
; ;

^ that was bound in darkness and fixed firm, by the firm-fixing

of the suffering of

Thy Only-begotten
^

who

hast loosed
us;
;

oui-

cords and hast loosed every weight from

repelled from us every attack

[off]

who
;

hast

Son and of the Evil One made us immortal by Thy death who who hast loosed all the hast glorified us with Thy glory bands of our sins by Thy passion who hast borne the curse of our sins by Thy cross, and by Thy resurrection hast taught

Word

of

God,

who

hast

[mankind] to pass from [being] sons of men to become gods who hast trodden hast taken on Thee our humiliation ^ the way to heaven for us who hast changed us from corrup-

who

tion to incorruptibility

pain and fear,

Christ,^

hear me, Lord, who cry to Thee in Lord God, and Father of our Lord Jesus
**
;

before

Him

before

whom

stand the holy hosts of

^

archangels and of cherubim and armies

princes and of seraphim
;

without number, of

whose

veil [is] the light,

and before
ineffable

whose face "

for

[is]

fire

the throne of whose glory

is

the habitations of whose delights, which Thou hast prepared

Thy

saints, are

ineffable,

the raiments and treasures of

to

which are
before

visible
all

to

Thee alone and

tremble,

Thy holy
praise
^^
;

angels

whom

things

giving

whose

glance measureth

the mountains, and whose

;

Name, when

uttered, cleaveth the depths

whom
;
;

the heavens which are

before

shut up by

Thy hand,

hide from view

and the depths together tremble

1

before

whom the earth whom the sea and

Col.

i.

16.
6.

2 ^

ifot Eev. XV. 3 (Syr. as R.V.).

' *

Eom.

XV.

Simply inserted
II. 24,

for

paronomasia.

Or: unto. Perhaps with reference to the nails

same root as in
*
' ^

below.

Lit.

war.
as p.

Same word
Gf. 1 Cor.

54
is

lit.

breaking

or

wounding.

XV.

50-54, where the Pshitta apparently

'"
;

between "that which

"
'' ^'

makes a difference not in a state of corruption," and " incorruptibility."

Or
:

Eom.
Or
:

XV.

6.

ministries.

Tpdaairov transliterated
glorifying [Thee].

not the usual Syriac word.

11.

7]

CATECHUMENS
it
;

123

the dragons that [are] in

trembling, stand in

quake

awe

through

of whom the wild beasts,^ whom the mountains and

:

the firmament

of the earth

melt with fear

at

whose power

the tempest of the winter quaketh and trembleth, and the raging whirlwind keepeth
fire

its limits because of whom the vengeance doth not overpass that which hath been prescribed to it, but abideth when reproved by Thy commandment; because of whom the whole creation travaileth, groaning ^
;

of

with groans, being bidden to tarry

all

till

its

time

from
;

whom

nature and creation that opposeth

the whole
is

itself fleeth

because of

whom
Devil

army
;

of the adversary is
is

subdued, and the

fallen,

and the serpent

because of
*

trodden down, and .the

dragon

is

killed

whom

confessed Thee are enlightened

Lord

because of

whom

life

is

the nations which have and strengthened in Thee, revealed and hope confirmed,
;

and

and the Gospel ^ preached because of whom corruption is brought to naught and incorruptibility waxeth strong through whom man ^ was fashioned from the earth, but having believed in Thee he is no longer earth Lord God Almighty, I exorcise these in the Name of Thee and of Thy beloved Son Jesus Christ. Drive away from the souls of these Thy servants every disease and illness, and every stumbling block and all unbelief, all doubt and all contempt,* every unclean spirit that worketh,* that is a witch ,1" that killeth, that is under the
faith strengthened
;
"^

earth, that

is

fiery,

dark, evil-smelling, given to witchcraft,

lascivious, loving gold, uplifted,^^

money

loving, wrathful.

Lord God,'^ overthrow from these Thy servants who have been named in Thee the weapons of the Devil, all
Yea,
,i^ necromagic, witchcraft, fear of idols, divination, astrology mancy,^* observation of the stars, astronomy,^* pleasure of the

'

Lit. singular.
:

Lit. plural.
:

Rom.
Or
:

viii. 22.

*Lit.
^
'

shine; or: burn.

""Lit.
'
'" '=

annunciation.

Lit.: the son of

man.

Lit.

not

also.
is

'

negligence.

Or
I.e.

visiteth.

"spirit "
B.:

feminine in Syriac.

" " "

proud.
:

my

God.

speaking of the stars (do-rpoXoyia translated). Lit.: divination by the dead {yeKpofuivTela translated). Lit. legality of the stars {iaTpovo/da translated).
Lit.
:

124
passions, love
of

TESTAMENT OF OUR LORD

disgraceful things, sadness, love of

[ll.

7,

money,

drunkenness, fornication, adultery, lasciviousness, contumacy,

contentiousness, wrath, confusion, wickedness, evil suspicion.^

Yea, Lord God, hear me, and breathe on these Thy servants the spirit of tranquillity, that, being guarded by Thee, they

may

bring forth in Thee fruits of faith, of virtue, of wisdom,

of purity, of self-discipline,^ of patience, of hope, of concord,* of modesty,* of praise.

For by

Thee they have been called

being baptized in
of the
all

as servants, in the

the Trinity, in the

Name of Jesus Christ, Name of the Father and

Son and

of

the Holy Ghost, the angels, glories, dominions,

the heavenly
'^

army being
and
theirs,
''

witnesses.

Lord, the real-essence

of our life

guard their hearts,

God, for Thou art mighty and

glorious

for ever
let all

and

ever.
:

And
so be
it,

the people, also the priests, say

Amen, So be

it,

so be

it.

If

any

one

be

in

the
is

endurance

of

any thing,

rise

suddenly while the bishop

or cry out, or or stare
*

saying [these words], and weep

teeth,

foam
off,

[at the

mouth] or gnash with his

^

or be

much

uplifted or altogether run away, being

quickly carried
deacons, so
is

let

such an one be put aside

by the
priests

that

there be no disturbance while the bishop

speaking, and let such an one be exorcised

by the

he be cleansed, and so let him be baptized. After the priest exorciseth those who have drawn near, or him who is found unclean, let the priest breathe on them and seal them between their eyes,'" on the nose, on the heart,
until

on the ears

and

so let

him

raise

them

up.

Chapter 8
In the forty days of Pascha,
'

let

the people abide in the

' o/nAcoia

" * '

Or Or

expectation.
chastity.

"
^

Or Or

asceticism.
to.

translated.

Qn(ima.
Lit.
:

See Note to

I.

26, p. 180.

'
9

Or

praised.
:

looketh hard.

Lit.

hidden.

Or

on their foreheads.

n. 8]

BAPTISM

125

temple, keeping vigil and praying, hearing the Scriptures and hymns of praise and the books ^ of doctrine.^
night,

But ^ on the last Saturday let them rise early * and ^ when the catechumens are being exorcised

in
till

the

the

Saturday midnight. Let those who are about to be baptized not bring anything else with them except one loaf for the
Eucharist.'

But

let

them be baptized

thus.

When

they come to the

First the babes,

water, let the water be pure and flowing.

then the men, then the women.

But
let

if

any one

desire to approach as

it

were

to virginity,

him ^
all

first

be baptized by the hand of the bishop.

Let the women, Let

the

boys

when they are baptized, loose their hair. who can answer in baptism make the
after the priest.

responses
let their

and answer

But

if

they cannot,

parents

make

the responses for them, or some one of

their households.^"

water], after they

let

But when they who are being baptized go down [to the make the responses and say [the answers], the bishop see if ^^ there be any of them either a man

having a ring of gold, or a woman having on her gold for no one should have with him any strange thing in the water, but
;

let

him deliver it to those who are near him.^^ But when they are about to receive the oil
the bishop pray over
it

for anointing,

and give thanks, and let him exorcise another [oil] with an exorcism, the same as in the case of catechumens. And let the deacon bear that which is Let him then exorcised, and let the presbyter stand by him. who standeth by that [oil] on which a giving of thanks over ^^ the oil [is said] be on the right hand but him who standeth by that which is exorcised, on the left.
let
;

Or Or

treatises.

'

B.

doctrines.

^ S.
^

resumes here, prefixing the words "

:

And

after a little."
*

come early
:

or

hasten.

B. omits

and.
transliterated.

* "

Lagarde conjectures a lacuna here.

Lit. Lit.

' eiSxapiffTia " S.

:

this one.

enter (error of a letter).

"
IS

'= S.

here breaks

" S. lest. from their houses. off, and with "After a little" goes on to 13
:

(s./.).

Lit.: of.

126

TESTAMENT OF OUK LORD

[n. 8

is

he that ATid when he taketh hold of each one, let him ask and let him say: Say, West I renounce thee, Satan, and all thy service,^ and thy shows,^ And when he hath and thy pleasures,^ and all thy works.
being baptized turning to the

said these things

oil

and

confessed, let

him

be

anointed with that

saying thus: I

which was

exorcised, he

who

anointeth

him

anoint [thee] with this

oil of

exorcism for a deliverance from

every evil and unclean

every
before
evil.

spirit,

and

for

a deliverance from

And
'

[Say,] I

submit
all

whom
Thy

let him ^ say and Son and Holy Ghost, Grant me nature trembleth and is moved.

also,

turning him

* to

the East,

to Thee, Father

to do all

will* without blame.

Then after these things let him give him over to tJie presbyter who baptizeth. And let them stand in the v;ater naked. But let the deacon descend ivith him similarly. But when he who is beivA) baptized goeth down into the ivater, let him that baptizeth him say, putting his hand on him, thus Dost thou believe in God the Father Almighty ? Let him that is being
:

baptized say

I believe.
:

Let

him immediately

baptize

him

once.

Let

Dost thou beheve also in Christ Jesus the Son of God, who came from the Father, who is of old with the Father, who was born of Mary the Virgin by the
t/ie

priest also say

Holy Ghost, who was crucified in the days of Pontius Pilate, and died and rose the third dsLy,^" [who] came to life from the dead, and ascended into heaven and sat down on the right hand of the Father, and cometh to judge the quick and the dead ? But when he saith I believe, let him baptize him the second time. And also let him say Dost thou beheve also in the Holy Ghost, in the holy Church ? And let him who is being baptized say I believe and thus let him baptize him the
: : :
;

third time.

byter with oil over

Then when he cometh up let him be anointed by the preswhich the giving of thanks has been said,
:

'

Lit.

military service.
baptizer.

Lit.

theatres.

^
<>

Misprinted in Rahmani's Syriao text.

The
:

' Lit.

consent.
wills.

s
i

The baptized. So Kahmani conjectures. 3_ omits a^j (twice).

;

Lit.

Lit.

to three days.

II.

8, 9]

CONFIRMATION
:

127

[the presbyter] saying over

Name
who

of Jesus Christ.

him I anoint thee with oil in the But let women be anointed by widows
words']. veil receive

sit
let

in front, the presbyter saying over tJiem [the

those widovjs

And
by a

in baptism also beneath a

them
those
^

veil,

the

bishop saying those

to

Confessions,

and

so

whom

they^ cause them

renounce?

Chapter 9
Then let them be togetJier in the Church, and let the bishop hand on tliem after baptism, saying and invoking over
INVOCATION OF THE HOLY GHOST

lay a

them thus:

fill

Thy holy Thy

* of

Lord God, who by Thy beloved Son Jesus Christ didst apostles with the Holy Ghost, and by the Spirit

didst permit

Thy

blessed prophets to speak

who

didst count

these
Christ
birth,*

servants

worthy

to

be counted worthy in Thy

forgiveness of sins through the laver of the second

and hast cleansed them of all the mist of error and darkness of unbelief make them worthy to be filled with Thy Holy Spirit, by Thy love of man,^ bestowing upon them Thy grace, so that they may serve Thee according to Thy will, truly, God, and may do Thy commandments in holiness, and cultivating alway those things which are of Thy will, may enter into Thine eternal tabernacles, through Thee and through Thy beloved Son Jesus Christ, by whom [be] to Thee praise and might with the Holy Ghost for ever and ever. Similarly, pouring the oil, placing a hand on his head, let him say : Anointing I anoint [thee] in God Almighty, and in Jesus Christ and in the Holy Ghost, that thou mayest be His ^ soldier/ having a perfect faith, and a vessel pleasing to Him.
;

^ I.e. '

the remmciations.

The genders

are confused in the text.

;

So Eahmani conjectures. The MSS. (M. B.) have certain that the MSS. are wrong.
* Lit. ^
:

by Thy

oil.

It is

not

birth again.
to

Tit.

iii.

5.

' (j>i.\avBponTla '

translated.

Lit.

Him.

Or

workman.

"

128

TESTAMENT OF

OtTR

LORD

[ll.

9,

10

him on his forehead, let him give him the Peace, and say: The Lord God of the meek be with thee. And let him who has been sealed ansvjer and say And with

And

sealing

thy

spirit.

And

so each one severally.

Chapter 10
Thenceforward
let

them pray together with

all

the people.
so let the

Let the oblation be offered by the deacon.

And

But the bread is offered for a type of My body. Let the cup be mixed with wine, mixed with wine and water, for it is a sign ^ of blood and of the laver ^ so that also the inner man, that is to say, that which is of the soul,^ may be counted worthy of those things which are like [them],* that is to say," those things of the body also. And ^ let all the people, according to what hath been said before, receive with Amen of the Eucharist ^ which is offered.
shepherd give thanks.

Let the deacons hover over [them],^ as hath before

said."

been

him who giveth [the sacrament] say : The Body of Jesus Holy Ghost, for the healing of soul and body. And let him who receiveth say Amen. He who spilleth i" of the cup gathereth up judgment to himself. Similarly also he who seeth and is silent and doth
Let
Christ, the
:

not reprove him, whoever he

may

be.

Let those

who

take

the Offering be exhorted by the priests to be careful to do

good works, to love strangers,^^ to labour in fasting, and in every good work to engage ^^ in servitude. And let them be taught also about the resurrection of the body ^^ before any
;

one receiveth baptism

^

let

no one know the

i*

word about the

^ ' *

"
^ "
1"

shewing forth. So B. M.: a sign (shewing forth) of blood and water of the laver. The Greek seems to have been \j/vxiK6s, not irvev/iaTiKSs. " M.S. omit I.e. the antitypes. that is to say. ' eixapurHa transliterated. of (error). S.
: ; : :

Or

Or

wave
is
:

[fans

?].

So text
Lit.

'^

Lit. Lit.

punctuated, but the punctuation is loose throughout. " Heb. xiii. 2. poureth forth. serve ; or cultivate not same root as ' servitude.
' : ;

"

bodies.

" Or

a.

Of.

Rev.

ii.

17.

11.10,11]

MAUNDY THURSDAY,

ETC.
a

129

resurrection, for this is the

name

that none knoweth but he

new decree, which hath who receiveth [it].

to
let

new

The deacon doth not give the Offering

Let him open the disc^ or paten,^ and
receive.

a presbyter.

the presbyter

Let the deacon give [the Eucharist] to the people in their

hands.*

Let

the deacon,

when

the presbyter

is

not present,

of necessity baptize.

Chaptee 11
any one receive any service ^ to carry to a widow or poor woman or any one constantly engaged in a Church work, let him give it ^ the same day and if not, on the morrow, let him add something to it ^ from his own [property] and so give it.^ For the bread of the poor hath been kept back in
If
;

his possession.

But in the
week,
near.
let

last

week

of Pascha,

on the
he

fifth

the bread and the cup be offered.

And

suffered for that

which he hath

offered,

[it is]

day of the he who who draweth

saying
all

Let the lamp be offered ^ in the temple by the deacon, ^ The grace of our ^ Lord [be] with you all And let
:
:

the people say

And

with Thy

spirit.

And

let the little

boys say spiritual psalms and hymns of praise by the light of the lamp.'" Let all the people respond Hallelujah to the
voices

psalm and to the chant sung together, with one accord, with and let no one kneel until he who in harmony
;

speaketh cease.

Similarly also

when
If

a lection

is

read or the
of the

word
'

of doctrine is spoken.

then the

Name

Lord

Tricaf transliterated.

an unusual word. hand ("people" being masculine and singular). But this hardly makes sense. his [the deacon's] hand. ^ B. omits from here to "possession" in II. 11. ^ Maso. (error). ^ Or administration (fem.).
"

KPPTA,

'Lit.: in his

Or: with

'

Or
B.
:

brought near.
the.
Lit.
:

'

B.

and
;

let

him

say.

'" Sic.

by

[or close to) the

burning of the lamp

or

the flame of the

lamp.

130

TESTAMENT OF OUR LORD

[ll.

11-13

be spoken, and the

let

rest, as hath sufficiently been made known, no one bow, having come creeping in.^

Chapter 12
Let the end
night.
^

of

Pascha be after the Saturday, at mid-

[At] Pentecost let no one fast or kneel.

For these are

^

days of rest and

Let those
of the week.

joy.

who

bear the burdens of labour refresh

selves a little in the days of Pentecost,

and on every

first

themday

Let
is

"the bishop, before

he offereth the Offering,* say what

fitting

for the Offering, while those

who

are clothed in

white receive
Hallelujah.

from one another and say

[to

one another]

Chapter 13
[the agape]

In the supper or
receive [a portion
?]

feast, let those

who have come

together

thus from the shepherd, as for a blessing.

But
is

let

not a catechumen receive.

If

any one be

of the

household

of,

or related to,^ one

who

a teacher of heathenism,' let

give praise with him, also let

him not accord with ^ him and him not eat with him because
he deliver ineffable things

of relationship or for concord, lest

to a wolf

and he receive judgment.

Let those one

who

who

is faithful,

are called with the bishop to the house of eat with gravity and knowledge, not with

drunkenness or to debauchery ,1" and not so that he who is present may laugh, or so as to annoy the household ^^ of him
1

Meaning?
Lit.
Lit. Lit.
: :

Verha.-ps private devotions forbidden

;

duving public
'

service.

'
* " 8

dissolution

or

loosing.

Lit.

assist.

before the oblation of the Offering.

come near together

:

or

are present together.

'

M. omits

to (error).
;

Lit.

other things.

'
'"

Or

consent to

or

deliver [himself] to.

xi. 21.

"

Cf.

Acts xx. 29.

Allusion perhaps to 1 Cor.

"

Lit.: house.

II.

13-15]

FIRST FRUITS, PROPERTY

131
called

that called

him

but so

let

them enter that he who

[them]

may

pray that the saints

may

enter into his house.

For ye are the salt of the earth.^ [as] ye have heard. Because^ when they eat, let them eat abundantly, [but] so that there may be left over both for you [and] also for those to whom he that called you wisheth [to] send, so that he may have them ^ as foods * left over ^ by the saints, and that he may rejoice at that which remaineth over.
Let
eat
^

those

who come
first shall

to a feast, being called, not stretch

elder.

out' a hand before them that are

But

let

the last

when
;

the

have done.
^^

Let not those

in silence

who

eat strive

in speech, but let

them

eat

but

if

any one

desire, or the bishop

or presbyter

ask [a question],

let him return answer. But when the bishop saith a word,^i

let

every one quietly,

^^

praising [him],^^ choose silence for himself, until he also

be

asked

[a question].

Chapter

1*

[first fruits]
If

crops as

any one bring forward ^* fruits or the first produce ^^ first fruits, let him offer [them] to the bishop.

of

Chapter

15

^'^

[property]
If

or a faithful
1

any one depart from the world, either a faithful man woman, having children, let them give their
2

St. Matt. V. 13.

Sic, text.

' ' *
'"

Masc. Masc.

The

text

is

ungrammatical.
^

^
'

Fern.
Lit. Lit.
:

Here

S.

resumes.

Or
S.
:

let

them

eat last.

"

throw. and.

'^

Or

be offended. giving praise.

" Or

speaketh the word.

:

" M.
:

omits

also.
;

'* Or present lit.; make. This chapter is'also in S. '* So punctuated. Perhaps "let him offer [them] as first fruits to the Kapiroii iroiei, bishop." Lagarde thus punctuates, perhaps rightly ei
:

"

Tcts

dTrapx^s

Trpo(r<t>ep^T(a t(^

iinaKdinp.

"

This chapter

is

also in S.

132

TESTAMENT OP OUR LOED

[n. 15, 16

possessions to the Church, so that the

Church may provide for their children, and [that] from the things which they have the poor may be given rest, that God may give mercy to their children and rest to those who have left [them] behind.i But if a man ^ have no children, let him have not

much
to

possessions, but let him give much of his possessions the poor and to the prisoners,^ and only keep* what is

If a man ^ have children,'^ and sufficient for him[self]. and he desire to discipline himself in virginity, let him give all his possessions to the poor, and discipline himself^ and abide in the church, being constant in prayers and thanks-

right

givings.^

Chapter 16
[first fruits]

The
thus

fruits

which are offered^ to the bishop

give thanks to Thee alway,

let

him

bless

Grod,

we

and

also in this

day when we

offer to

Thee the

first fruits

of the fruits

which

Thou hast given us for food, having ripened^ them by Thy power and by Thy Word, having commanded from the
beginning of the creation^" of
the worlds
praise Thee,

that

the

earth

should bring forth different fruits for the joy and delight of

man ^^ and
us
N.,
all

of all beasts.^^

We

Lord, for all

us,

these things with which

Thou hast
fruits.

benefited

^^

adorning for

the earth with various

Bless also this

Thy servant
Thine
[be] praise

and receive

his earnestness

and

his love, through

Only-begotten Son Jesus Christ, through

whom

and honour and might Amen. and ever.

'

to

Thee with the Holy Ghost

for ever

S.

fallen asleep.
:

^
*

Homo.
Lit.
: :

'
''

Lit.
S.
:

prisons.

possess.

possessions.

Qy.

' *

Here S. breaks off, Or brought near.

:
:

no children. and with After a

' '

^ S.

be constant.
perfected.

little

" goes on to 20.

Lit. Lit.
:

' Lit.
1^

making.
living creatures.

Or

" "

sons of men.

eiepyeriu translated.

II.

16-19]

PASCHAL SOLEMNITIES,

ETC.

133
trees, flowers,^

Vegetables are not blessed, but fruits of

and the

rose

and the

lily.

Chaptek 17
of all the faithful

who

receive and bat

Let

them

give

offence or scandal.

and return thanks and not eat with Let no one taste that which is strangled

or sacrificed to idols.^

Chaptek 18
[paschal solemnities]

On the days of Pascha, especially in the last days, on Priday and on Saturday, by night and by day, let the prayers be according to the number of the hymns of praise. But let
the word be interpreted at length,^ and let the lections [be]
various and continuous.*
of the night

And

let the vigils

and anticipations

be in good order.^

Chaptee 19
OF the deacons

who go and pass among women, lest THEEE be DISOEDEELY YOUNG CHILDEEN *
readers
assist

Let the
deacons.

them.

Similarly also the

to
sleep.'

sub-

Let them

not

allow

them

For that

night

is

a figure of the kingdom, and especially that of the

let

Saturday.

Those who labour and work,

Let the catechumens
blessings
'

them work ^
broken.
'
"

till

midnight.

first

be dismissed, having received

is

from the bread which

"

B.: flower.
Lit.
:

Of.

Acts xv. 29.

translated.

Lit.: thick
Lit.
:

or

well

filled.

* ' '

dense.

" eia-raS'ns ^
;

babes (see

p. 178).

Lit.

nod.

M.
B.

weep. a blessing.

eiXoylai translated

134

TESTAMENT OF OUR LORD

[ll.

19,

20

When

the faithful are dismissed, let

to their houses.

them go
^

in order

and knowledge

In their feasts

let

them not

forget the prayers.

Let the priests not abbreviate their ministrations. Let the women go, each one cleaving to her husband. Let the widows stay till dawn in the temple, having food
there.

Let the virgins ^ abide together in the temple, and let the bishop help and provide for them, and let the deacons minister
to them.*

Let the presbyteresses stay with the bishop

praying and resting.
Similarly also those

till

dawn,

who were
thus

lately baptized.

Let virgins
their mothers.

who
This

are ready for marriage go, cleaving to

is

fitting.

Chapter 20*
Let the bishop

command

that they proclaim^ that no one

is

taste anything until the Offering

completed.

And

the whole
in the

body

of the
'

Church
those

shall receive a

new

food.

Then

evening

let

who

are to be

baptized be baptized, after

one lection.

But

if

the Eucharist

any one before he approacheth and receiveth eat something else, he sinneth and his fast

of
is

not reckoned to him.

When
on them.

the catechumens are dismissed, let a hand be laid

If a faithful because of sickness remain [away], let the deacon carry the Offering to him. If any one be a presbyter who cannot come, let a presbyter

carry

[it]

to him.
if

Similarly
fast these
B.

woman
let

be pregnant [and] sick, and cannot

^"^

two days,

her fast that

'
^

one day," taking on the

:

'

in their orders.

^he Agap^ ? B.
Here
Lit.
S.
:

in a feast.

Yem
Or
S.
:

B. masc. (error).
Lit.
:

S,

resumes.
that.

preach.

'
"

from the evening.

being.
:

eixapurrla transliterated.

"

omita

"

omits

day.

11.

20-23]

THE

SICK, PSALMS, BURIALS

135

first

[day] bread and water.

And

if

she cannot come, let a

deaconess carry [the Offering] to her.

Chapter 21
of those

who are

sick

[it] up to the hearing of the bishop, so that seem good ^ to the bishop he may visit them for the sick [man] is much comforted when the high priest remembereth him, and * especially when he is faithful.* if it
;

Let them take

Chapter 22
[the psalms]

In answer to him who singeth the psalms in the church, ^ and boys respond and sing. But if they sing the psalms in a house privately, if they be two or three, let them respond to one another, singing the psalms. Similarly the men.
let

the virgins

Chapter 23
[burials]
If a poor

man

die, let

those

who

provide for each one,

is

provide for his clothing.

If

any one who

let those

a stranger die and

place give
[it].

he have no place to be buried,

[it].

who have a
it

But

if

the Church hath [a place] let

give

And

But he have no covering, let the Church similarly give it. if he have not grave clothes, let him be shrouded. But if a man be found to have possessions, and do not leave them to the Church, let them be kept for^a time; and after a year let not the Church appropriate them, but let
if

them be given to the poor for his soul. But if he desire ^ to be embalmed, let the deacons provide
for this, a presbyter standing by.
^

' S. "

This chapter is also in S. omits and.

:

" '
^

M.B. satisfy Here S. ends.

:

(letter omitted).

Fem.

Lit,

persuade.

136
If

TESTAMENT OF OUR LORD

[n. 23, 24

the Church have a graveyard, and there be one

it,

abideth there and keepeth

let

the bishop provide for

who him

from the Church, so that he be no burden to those who come

there.

Chaptek 24
[hours of peayee]
Let the people alway take care about the early dawn, that and washing their hands they immediately pray. And

arising

so let each one go to the

work which he

willeth.

Let

all

take care to pray at the third hour with mourning

and

labour, either in the church, or in the house because they

cannot go (to the church).

of the

For

this is the

hour of the fixing

Only-begotten on the
at the sixth

cross.

sorrow.

let there be prayer with For then the daylight was divided by the darkness. Let there be then that voice which is like to the prophets, and to creation mourning. At the ninth hour also let prayer be protracted, as with

But

hour similarly

hymn

of praise that is like to the souls of those

praise to
saints,

God

that lieth not, as one

and hath sent For in that hour life was opened to the faithful, and blood and water were shed from the side of our Lord. But at evening, when it is the beginning of another day, shewing an image of the resurrection. He hath caused us to
them.
give praise.

who give who hath remembered His His Word and Wisdom to enlighten

But But
after

at midnight let

them

arise praising^

and lauding*

because of the resurrection.

at

dawn
if

[let

them

arise] praising

He rose He
But

glorified the

^ with psalms, because Father while they * were singing

^

psalms.
'

any have a consort

^

or wife [not

'J

faithful,

" Lit.
"

See p. 122, above. in a lauding manner.

;

Lit.

in a praising manner.

The

apostles.

Lit. daughter of the partaking of marriage. So Rahmani conjectures from Copto-arab. translation.
:

II.

24-26]

CONCLUSION

137
and pray at these times

let

the husband
fail.^

who

is

faithful go

without

For the Let those who are chaste not lessen [them]. adornments of heaven give praise, the lights, the sun, the moon, the stars, the lightnings, the thunders, the clouds, the angels, the archangels, the glories, the dominions, the whole
[heavenly] army, the depths, the sea, the rivers, the wells,
fire,

dew, and

all

nature that produceth

rain.
all

All the saints also give praise and

righteous.^

the souls of the

in

These, then,^

who pray

are

numbered together

the remembrance of God.

Chapter 25
[conclusion]

When

ye the faithful accomplish these things, teach and

iustruct one another, causing the catechumens to

gress, as loving
all

make

pro-

men *

ye do not

perish, but will be in

Me

and I wiU be among you. But alway let the faithful take care that before he eat he partake of the Eucharist,^ that he may be incapable of receiving injury.

When

saved, and evil heresy

ye teach these things and keep [them], ye shall be ^ shall not prevail against you.

Lo, then, I have taught you

desire
;

now

all

[things] that

ye

and those things * which I have spoken with you [of] from the beginning, and have taught and commanded you before I should suffer, ye know.

Chaptee 26

And
*

thou

^^

especially John,

and Andrew and Peter, even

now ye know
Lit.
:

all

[the things] which I have spoken to you

of necessity.

2 ^

Song of the Three Children, verses 35-65. ^ Rahmani's text is misprinted.

Cf.

Lit.
St.

every man.
xiv. 20.

= I.e.

will not.
transliterated.

John

' eixoi'Pta^Tla

a'ipeais transliterated.

'M.: and

so.

^^

Sic.

138
while I

TESTAMENT OF OUR LORD

[n. 26, 27

am

with you, as also that which

[is]

in this Testament,

in order that
of

when ye
that

deliver [them] to the nations the will

My

Father

may alway
there

be accomplished, abiding

firm in

carefulness, so
hear.

may

be good fruits in them that

Ye know that I have spoken with you that a good tree cannot bring forth evU fruit.^ All [things], then, that I have
commanded you openly and
tranquillity be with you.^
secretly, do.

And

the Grod of

Chapter 27

down we worshipped Him, saying. Glory to of light, who didst give us the teaching of Thy commandments, so that we may be like unto Thee,* we and all those who hear Thee. And when He spoke to us and taught and commanded us, and showed many loosings^ and miracles. He was taken up from us, giving us tranquillity.^
falling

And

Thee,

Jesus,

Name

John and Peter and Matthew wrote this Testament, and [it] in copies from Jerusalem by Dositheus and Silas and Magnus and Aquila, whom they chose to send [them] to all dioceses.^ Amen.
sent
"^

The Second Book of Clement is ended, translated from the Greek to the Syrian language by James the poor,^ in the year

998
'

of the Greeks.i"
the
will.
;

I.e.

gj, ji^tt. vii. 18.

*
*

Rom.

XV. 33

2 Cor.

xlii.

11

Phil. iv.
iii.

9,

but not as Pshitta.

viii.

Perhaps suggested by

John

(cf.

Rom.

Phil.

ii.

7, etc.),
?

but

quite different wording.

"

^ I. e.

healings

Or

peace.

But

it is

xiv. 27 (but different

'
:

a different word from the [kiss of] peace. word) cf also St. Luke xxiv. 51.
;

Cf. St.

John

^ Tra.pai.Klai. translated. M. Dositha. Thus a scribe usually describes himself so also the scribes of the ancient Irish and Scottish churches: "The wretchock (misellus) who wrote it." " a.d. 887. Book of Daer, Ix. "

NOTES

189

NOTES
BOOK
I

Throughout these Notes the "Testament Compiler" means the person who put the book, exactly or approximately, into
its

present form, probably in the fourth century, but possibly The phrase leaves the question of a later editor untouched. See Introduction, pp. 16, 25-42.
in the fifth.

Title.

The ascription

to

Clement

of

Kome

is

found also in

the Egyptian Church Order (Tattam, p. 32, etc.), and in the Apostolic Constitutions and in the heretical Clementine books. the
title of

The Apocalyptic Pselude

clusive,

consists strictly of

I.

2-14a

in-

but has passages prefixed and added to weld it into the framework of the Testament. It appears in a perhaps earlier form than we have it here, in an eighth century uncial Latin manuscript in the Stadtbibliothek at Treves (Trier), known as Codex Treverensis 36. The fragment found there was pub-

by Dr. M. E. James in his Apocrypha Anecdota, i. 153, 154 (Cambridge Texts and Studies, 1893). It has our I. 11, with a sentence from I. 12, and then goes on to our I. 6 and " And in the peoples I. 7, and ends with the beginning of I. 8 But all these and Churches shall be many disturbances. Dexius shall things shall be before the coming of Antichrist. be the name of Antichrist. The End." Harnack, in his Preliminary Remarks on the Testament, suggests that ''Dexius" is Decius disguised, and that therefore we may date the Latin fragment about A.D. 250. When the Decian persecution was long past, the name Dexius would be omitted. Possibly the Latin fragment gives the original order and contents of the
lished
:

Prelude.
It is proper, however, to mention some considerations which rather point to the Treves fragment being a curtailment The fragment adds of the longer form than the original of it.

142

NOTES

a sentence to I. 11 ("and many as it were Christ shall stand by ") which, we can hardly doubt, is taken from our I. 12 it is scarcely possible that our 1. 12 could have been enlarged out of this Treves sentence. And the addition before our I. 6 of " But before this " in the Treves fragment looks as if, having, taken two previous chapters from its original, the writer inserted these words in order to tack those chapters on to 1. 11 in Test, the connexion of I. 5 and I. 6 is very natural But a more forcible consideration is that in four instances the text of the Treves fragment points to a Syriac, not a Greek original. This For the original Greek might have certainly is not conclusive. been in the form of the fragment, then translated into Syriac, and thence into the Latin we have, before (ex hypothesi) it was enlarged into our I. 2-14a. But a more simple supposition is that the longer form was translated into Syriac (possibly in the shape given in Codex C, see below), and that the writer of the Treves fragment took excerpts from that Syriac form. The four instances are: {a) In I. 7 Treves has "serpents" ( = where C. has " beasts "(= Syr. HIWTA), Syr. S.M.B. also having a similar word for " wild beasts." can well understand the Treves writer mistaking a Syriac / for W, but " beasts " could hardly have been got out of " serpentium." (6) Treves reproduces the error in its sentence added to I. 11 (from 1. 12, see Note, p. 147), ^iri voXXoTc, to many, for l-jrl jriiXaic, at the gates, as if it had already been made in the Syriac, as in fact James of Edessa, at least, read it, and so passed into the Latin fragment, (c) Treves reads in 1. 11 "sinister [i.e. oculus] gaudens." This may, of course, be a mistake of the copyist for "glaucus"; "blue black" is the reading of C.S.M.B. {ZMRTA). But it looks as if the writer of the fragment had the Syriac before him, and read (as he might do) as if it meant "singing," and so rendered it "gaudens." (d) At the end of I. 11 the Treves fragment has "fallax dilectionis," which may be a mistake of the copyist for " falx desolationis," the sickle of desolation. But he may have had the Syriac given in Codex S. before him, namely, the tower of deso;

HWWTA)

We

ZMRTA

lation, and misread " fallax dilectionis."

it

MGDLA DHUBBA, MDGLA BHUBA,

last

The

Norman M'Lean, Fellow

James, Afoa. Anecd. 187.

of

which would be two suggestions are due to Mr. Christ's College, Cambridge; see

These considerations, then, make it at least possible that the Treves fragment is an abbreviation, and that our longer form is the original.

But taking the other supposition as a working hypothesis, that the Treves fragment is the original, we may conjecture

NOTES
that the next form which

143

have in Test.
enlarged it ? writer ? It
"

it took was that which we now and if so the question arises, who thus Was it the Testament Compiler, or some earlier may be the former, and certainly some of his
I.

2-14a

favourite expressions, such as "He who sent me" (I. 8), children of light " (I. 3, 12), " vessels " (I. 3), " a work " (1. 13), appear in these chapters, so that if he were not the author of them he at least borrowed some phrases from them. On the other hand (see Introduction, p. 23), some phrases, such as " testing spirits," " shepherds," are used in one way in the Prelude and in another in the rest of the work. Also the preface and I. 1, as also I. 15-18, read as if they were added rather clumsily by another hand, in order to join them on to the Church Order which follows. The style of these portions is quite different from that of the Apocalyptic part they introduce the idea of a " Testament." Probably also the latter portion of I. 14, " Turning therefore to the Church," was added by the later hand in order to pave the way for the change from the apocalyptic prophecy to the ecclesiastical organisation. It seems probable, therefore, that the chapters I. 2-14a are older than the Testament Compiler. The evidence of Codex C, which Dr. Arendzen has only It is a just brought to light, points in the same direction. translation independent of James of Edessa, and looks as if it represented a Greek text altogether independent of Test. Compiler. Both it and S. break off in the middle of I. 14, and
;

C. expressly says that the passage

about the

End

is

finished

there.

With regard

to S.,

which certainly reproduces James's

translation of the Testament in part, its breaking off only seven words lower down than C. and in the middle of a sentence, and its frequent following of C. as against M.B. (see the footnotes), raise the conjecture that the S. scribe knew the Prelude in an independent form, and that he was much influenced by it. (A somewhat similar phenomenon in the MSS. of the Apostolic Church Order, where S. is also concerned, is

attention to by Dr. Arendzen in J.T.S. for October 74 he suggests that a marginal note in the Greek original or a comparison with the Didach^ may account for the codices being of equal extent.) The obvious anachronism of C. in I. 3 (" which are written in the Gospel") is indecisive, because C, like the other MSS., But the addition of 0. in professes to give our Lord's words. I. 4 about the kings in the East (see Note, p. 145), of which the Copto-arabic translator gives only a reminiscence, points
called

1901,

iii.

144

NOTES
Notes on
p.

in the directiou of independence (see also

146

f.).

the other hand, we cannot assume that I. 10 was written by the Test. Compiler because it is omitted in C, for it, or something in its place, must have been in the original of C, which professedly has a lacuna here. This is important when we consider the place of writing (see pp. 42-45). The only things which point in the other direction are that the authorship of the C. fragment is ascribed to Clement, and that it proThis, however, only fesses to represent our Lord's words. shows that the Test. Compiler did not invent the Clementine authorship, which we know from other sources and it is quite possible that the Compiler's idea of using our Lord's authority instead of that of the Apostles was not original with him, but was borrowed from this C. form of the Prelude. On the whole, then, it seems probable that the Apocalyptic Prelude I. 2-14a existed in its present form before it was may peradded on to the Church Order which follows. haps assign it to about the year a.d. 300, or even a good deal earlier, if the Treves fragment is derived from it. Possibly it was one of the " Apocryphal books " about Antichrist that St. Cyril of Jerusalem speaks so slightingly of in his Cate;

On

We

chetical lectures (xv. 16). If this be the case, we have yet to ask,

who added

it

to the

Church Order ? The absence of the enlarged Prelude I. 1-18 in any form, and similarly of the concluding chapters of Book II., from any other Church Order, makes us think of the Test. Compiler. There is no good reason for connecting the Prelude with the supposed " Montanistic Church Order," from which
It seems the Test. Compiler is thought to have borrowed. rather as if he had wished to make an " improvement " on the Apostolic authorship of other Church Orders, by prefixing the (already existing) Prelude, by adding his own chapters to join it on, and by ascribing the whole work to our Lord. In the absence, therefore, of evidence to the contrary, we may suppose that the Prelude was added by him. Harnack seems to have reached this conclusion. Preface. Probably "Thomas, Matthew, John" are here selected because the two last were Apostles and Evangelists, and St. Thomas was expressly invited to touch the risen Lord In II. 26 we have " John, Andrew, Peter," (St. John XX. 27). and in II. 27, " John, Peter, Matthew." Note that St. John comes in all these lists, and that in Ap. CO. 1, " John,

Matthew, Peter, Andrew " come first, John expressly ( 3) " speaks first."

St.

Thomas

later,

and

St.

"We see here, as often,

I.

1-4]

NOTES

145
first

The preface and the influence of Ap. CO. on Test. chapter are probably the work of Test. Compiler himself.

Chapter
Those

1
do.\

who through you know and

Cf.

I.

30 and

St.

John

20; also A.C. viii. 1 (Lagarde, 231'), "those believe through us " [the Apostles].
xvii.

who

Chapter 2
In St. Mark xiii. 3, St. James and St. Andrew unite with Peter and St. John in asking this question.

St.

Chapter 4
Lovers of gold.]
"

C.

has a remarkable addition after this

Kings then there shall be reigning in the East, inglorious, thoughtless, not grown up, boys, lovers of gold " (sic, a second The passage may well have been omitted by homoiotime). teleuton, whether by Test. Compiler or by his translator, James
probably a real part of the Prelude cf. the the West just below. Dr. Arendzen suggests Alaric as the king of another race, Arcadius and Theodosius li. as the boy kings in the East but he notes that " every one of them shall try to destroy the life of his fellow " would not be applicable to them. His supposition would necessitate a date about 410 for these chapters. But surely there is no It is clear that the reason for these historical investigations. writer had a vivid imagination, and could invent without merely chronicling what was already past. Copto-arab. similarly adds after " allied in counsel " " there shall arise As this in the East those who do not follow the precept." last translator treats Test, with the utmost freedom, we cannot argue from this that he had the C. passage in his original his words may have been inserted because of the "West" just below, but he may have had an independent knowledge of the Prelude, apart from the Testament. He inserts his addition in a different place from C. The concurrence of S. M. and B. in omitting the passage of C. makes it unlikely that it occurred, at least, in James of Edessa's translation.
of Edessa. It is
;

mention

of

146

NOTES
Chapter
5

[1-

5-11

conjectures " only gold.'' "not," but C. omits it as well Arendzen suggests inserting as the other MSS.; he translates (alternatively) "gold shall

Gold shall

he Jwnoured.]

Kahmani

The Syr. of M. is PBADA, S. reads PDRA, for transliterated? which Lagarde suggests that as if'tipa, a siege, does not suit, But the reading liTiipoiiri, an attack, was the underlying word.
Robhery\
lit.:

prey of robbers.

of B., Pi2Z'^,

= praeda
likely.

of

M.B.

is

more

Chapter 7
Dr. Arendzen (J.T.S. ii. Young women newly wedded.] 407) suggests that the Greek was viiya/ioi, which C. took wrongly as masculine, though it correctly gives " bring forth."

Chapter 8
The reward of their praise (p. 55).] The underlying Greek word would be do^a.. Lagarde thinks that James of Edessa should have rendered it by " opinion." C. agrees with James here. Many shall be afflicted (p. 56).] From the reading of C, " and so on," Arendzen conjectures that the Greek had xal rh rlXcr or aal TsXo;, and at last, and that C. thought this meant " and so on," and put another xal after it to join it to the next sentence. She that travaileth.] The words of Micah are often interpreted of the B.V. Mary, but here apparently of the mother of Antichrist. Cf. Keble, Zyra Innocentium, Judas's Infancy.

Chapter 11
His
left

{eye)

blue

black.]

Blue eyes and

fair hair

are

considered to

be very unlucky by

Mohammedans and by

many

invariably dyes

Eastern Christians; any one possessed of the latter it. The Treves fragment has "gaudens," a slip perhaps for " glaucus " but see above, p. 142. He hath two pupils.] It is not improbable that in Eahmani's Syriac text the masculine (he) is a misprint for the feminine (it). If it is masculine in the MSS., the gender may be due to oip6aXf/.6g being masculine in Greek. The Treves fragment and C. show that the pronoun refers to " the eye," not to Antichrist. Dr. James quotes Pliny, N.H. vii. 16, as
;

I.

11-15]

NOTES

147

showing that a double pupil

is the sign of the evil eye {Apocrypha Anecdota, p. 187). The sickle of desolation.] This is only the reading of a marginal note of S., but it is found perhaps in the Treves fragnaent

(" fallax dilectionis " for " falx desolationis " ? see p. 142), and " his little finger large as a is confirmed by C, which reads
:

sickle, that is the sickle of desolation."

M.B. omit "This

is

the sickle of desolation," probably not understanding the phrase. S. has "the tower of desolation," reading MGJDLA, tower, for MGLA, sickle (see p. 142). The passage gives to Antichrist a sickle, as in Eev. xiv. 15 the Angel has one (cf. what Perhaps the "sickle of desolation" is a follows in I. 12). reminiscence of the " abomination of desolation " in St. Matt. xxiv. 15 (the Syriac word for "desolation" being the same here as in Pshitta of St. Matthew); Test, seems to connect that passage with the prophecy of 2 Thess. ii. 4.- The Treves fragment adds at the end of this chapter " And many as it were Christ will stand by," from the next chapter.

Chapter 12
The harvest
for reaping [or

rightly for

i'^i

ripe own works.] C. reads: the time he that reapeth] is at the gates (i.e. lirt irhXaic, toXXo??, to many, S.M.B.), and they shall be reaped
is
. .
. : '

and he shall praise their deeds. The reading " at the gates " is almost certainly correct, but the error ToXXoyf must have been a very early one, for the Treves fragment has it (p. 142).
i'tti

Chapter 15

The Testament is probably intended to supply what our Lord is not recorded to have said. This chapter, with the last part of the preceding and with the three which follow, seems to be the work of the Test. Compiler himself (see Note on Apocalyptic Prelude, p. 143). There is no such connecting hnk in the Egyptian Heptateuch between the Apostolic Church Order, which is its first book, and the Egyptian Church Order, which is its second. In Hauler's Verona fragments there is such a connexion, though only of a few lines. Compare with Test., " of what sort he ought to be who standeth at the head of the Church," Hauler (103*), " that they may know how those who are over the Church ought to be delivered and kept (?, tradi et custodiri). Hauler has only the germ, which Test, expands in its own manner.

148

NOTES
Chaptek 16

[l-

16-19

Martha and Mary and Salome^ The idea is taken from the Ap. CO. 26-28, which introduces Martha and Mary in order to throw some slight on women's ministry. Test, adds Salome and takes away the slight, as antagonistic to its enIndeed, the chapter seems thusiastic advocacy of the same. to be inserted in order to emphasise the teaching that women are among " those who minister " in the Church (I. 15).

Chaptek 17
The Compiler, by a bold adaptation of Eev. i. 3, audaciously puts his " Testament " on a level with the Apocalypse.

Chaptek 18
Quoted in A.C. iii. 5, of Cast not pearls before swine.] widows being forbidden to teach mysteries to outsiders. My commandments and this tradition.] So the Syriac but there seems to be a mistake here, and a letter ( = " and ") " But this tradition is wrongly inserted. If so we must read shall be spoken and given to those who are firm and fixed, and do not fall away, who keep my commandments, [to the
:

" tradition "

end] that they, keeping them, may abide." Eahmani has twice it is only once in the Syriac. The third order.] Perhaps the same as the " third heaven " of 2 Cor. xii. 2. The "rest" is perhaps the "refreshment" (amvaudig) of the disembodied state of the faithful departed. See Note on p. 195 and cf. 1. 35, II. 15, and (in a rather different sense) I. 44, all these passages being the Compiler's own work.
; ;

Chaptek 19
Description of the Church Building. The Arabic it seems to be much shorter 35, has this chapter than Test., but Funk only summarises it. Ar. D. then goes on ( 36-39 incl.) to Test. T. 20, 21, 22, summary of 23, and 28. The chief differences are given in the Notes. These are the last chapters of Ar. D., for at the end of its 39 we read, " The Didascalia is ended, the doctrine of our Fathers the Apostles, consisting of 39 chapters." Apparently these are the only chapters which correspond to Test, (see Introduction, pp. 33,34). The Church with Three Entrances. The word in
Didascalia,
;

I.

19]

XOTES

149

Syriac for " Church," as in other languages, stands for both the building and the congregation of the faithful. In A.C. ii. 57 is a description of the church building. It has porticos (to 'TraeroipopiTa) to the east it is oblong and turned to the east. It is like a ship, the bishop like the helmsman, etc. (Lagarde, 8418, 8420, 862). The description of the church in the Ethiopic Didascalia (Piatt, 10) is very similar. The doors in Ar. D. 35 are on south, west, and north in the Copto-arab. translation of Test, they are, south, west, and " towards the sea." For the type of the Trinity, see Note on p. 157. The three entrances seem to lead, not into the church itself but into the courtyard. The Diaconicum. In Ar. D. 35 the offerings are not to be seen this chamber is called (according to Funk's summary) the Sacristy. The Baptisteey. (1) The dimensions. In Ar. D. 35 also we find an oblong baptistery, not found elsewhere. All other known early examples are circular or octagonal (Diet. Chr. Ant., s.v. " Baptistery "). But the dimensions in Ar. D. are different they are 24 x 12, " as a symbol of the four and twenty elders [of the Apocalypse perhaps in Ar. D. there were twenty-four presbyters in the Church, see Note, p. 192], and the twelve Apostles." (2) The twenty-one prophets. The number may be made up by adding to the four major and twelve minor prophets, Samuel, Nathan, Elijah, Elisha, and another (David, or Baruch, or St. John Baptist). Note that Eahmani's " complete number of the prophets " is a paraphrase only there is no " number " in the Syriac, and the resemblance to the " inter prophetas completum numero" of the Muratorian fragment vanishes on inspection. (3) The one entrance and three exits. The symbolism is noteworthy. The candidates enter to the font confessing the faith which was before the Gospel, of the One God in the font they will confess the three Divine Persons whom Christians know to exist within the one Divine Essence, and so they will leave the baptistery professed believers in them. The House of the Catechumens. Apparently a chamber is meant opening on to the church, though there is nothing in the text to decide at what part of the structure this chamber was, whether as a narthex at the west end opposite the altar, or as a "side chapel" in the church. Not mentioned in Funk's summary of Ar. D. The Altar, Sanctuary, and Bishop's Throne. (1) The Syriac word for " altar " is constantly used, like iugiaerrjpiov, in two senses alike for the Holy Table and for the Sanctuary. Eahmani conjectures " on the east" (2) The throne by the altar.

150
(Syr.

NOTES

[l-

19

for MDBHA); ef. the various reading in I. 41. In Ar. D. 35 we read that on the east is a " ksrdstirin," by which Funk supposes an apse and presbytery is meant, and this makes Eahmani's conjecture probable. (3) The arrangement. Of. Eev. viii. 3, where the " golden altar " is before the throne. This apparently is the arrangement here, the Holy Table being set some little way in front of the bishop's throne, perhaps at the chord of the apse. Such a position has been common both in East and West; in the orthodox Eastern Church to this day the ordinary position of the Holy Table is some distance away from the east wall. In the East Syrian (Nestorian) churches, however, the altar is built into the east wall, or, in In A.C. the older buildings, into a recess in the east wall. 85i) the bishop's throne is in the middle, the ii. 57 (Lagarde, presbyters on either side, the women apart and silent. Cf. A.C. viii. 12 (Lag. 248i8). (4) The orientation. This was not universal. In Constantine's Church of the Eesurrection at Jerusalem, the Holy Table was at the west (Diet. Chr. Ant., In s.v. " Church," p. 369J). (5) The division of the presbyters. Ap. CO. 18 there is the same arrangement, but twelve are meutioned on each side; the twenty- four presbyters clearly there refer to the Kevelation, and we note that the passage is put into the mouth of St. John also in Ap. CO. those on the right are more honourable (see Note on the "holy phials," In Ar. D. 35 the presbyters sit on the right; the p. 200). left side is for those that follow them; in the middle is the throne for the president (T^offTarjjc). The root-idea of dividing the presbyters is found in 1 Tim. v. 17. (6) The three steps. This arrangement, whose Trinitarian symbolism is obvious, was not infrequent in the mediaeval churches of the West. Scottish examples occur in the cathedrals of Elgin and Brechin, and in the little chapel of Hermitage in Liddesdale. The Two Porches foe Men and Women. This seems to refer to the church proper; the "porches" (sroa!) would be aisles divided by pillars from the central portion of the nave. Constantine's basilica at Jerusalem is said by Eusebius (Life of Constantine, bk. iii.. Diet. Chr. Ant. p. 369tt) to have had two such " porches " (dlrrm eroSiv). Light foe a Type. Cf. the offering of a lamp in IT. 11. This is a very favourite piece of symbolism in the Testament no idea is more frequent than the opposition of light and darkness. The exact meaning of the symbolism, however, is not very clearly defined. We might take it as expressive of watchfulness, the loins being girded, the lights burning
;

MDNHA

I.

19]

NOTES

151

Luke xii. 35). But more probably in the sense that Christ the Light of the world namely, that as light expels darkness, truth came by Him (St. John i. 17). In Him all Christians are the light of the world (St. Matt. v. 14). The preference evinced by our Lord (St. Luke xxii. 12) and the Apostolic Church for an " upper chamber " and the " many lights " which illuminated that one at Troas (Acts xx. 8) may have been due in part to a similar feeling for a symbolism at once obvious and instructive. The choice certainly served to bring into sharper prominence the difference between Christianity and those Eastern pagan cults, such as that of Mithras, which chose caverns underground instead of upper chambers, and " loved the darkness rather than the light, because their deeds were evil" (St. John iii. 19; cf. Eom. xiii. 12; Col. i. 13; 1 Thess. V. 5, etc.). At the same time practical purposes were not lost sight of. The light is " also for reading." The Sanctuary Veil. Ar. D. mentions in addition a screen round the altar. The veil is mentioned by St. Athanasius, Hist. Arian. 56 (see Brightman, L.E.W. 506^^), and in the Canons of Hippolytus 188, 210 (but these sections are thought by Achelis to be interpolations in C.H.). The Test, rule of " pure linen " (Ar. D. similar) may contain a reference to the "pure offering" of Malachi i. 11. See Note on p. 168. Veils have been common at least ever since the fourth century. The Eastern Churches of the present day show three stages. In the Armenian Churches, which are most modernised, a veil is drawn before the altar the Orthodox have a screen, usually of wood (the iconostasis), with veiled entrances in the middle and at the sides the Eastern Syrians (Nestorians), the most conservative of Orientals, have a solid wall reaching to the roof, with a single opening in the middle closed by a veil and
(St.
is
;
;

sometimes by doors. The Place of Commemoeation (not in Ar. D.). The " commemoration" is probably the deacon's litany (of. I. 35), in which benefactors would be mentioned. Note the high place of the readers, which is a mark of early date they are allowed to " name the benefactors by way of commemoration," that is, probably, to say the litany (see Note on p. 204). This mark of early date (for this section) makes it improbable that the " chief deacon " mentioned in the same section (see below) is James of Edessa uses the word the later "archdeacon."
;

"

commemoration "

in his

own

writings in the sense of the

Great Intercession for the Church after the Invocation in the Eucharistic Liturgy (Brightman, L.E.W. 4921"). In Pere-

152

NOTES

[l-

19

grinatio Silviae (see Introduction, page 14) the Bishop at Jerusalem " commemorates " at the morning service. He " recites

the names of those whom he wishes to commemorate." In the same work the deacon " commemorates " at vespers (4 p.m.) and the children answer Kyrie Eleison (Bishop J. Wordsworth gives some extracts in English from this book, on the DayHours at Jerusalem, in his Ministry of Grace, pp. 348-350). In Test, the place of commemoration is a place to receive the offerings the " house of the offering " seems to be a place to keep them in. ^With the mention of naming the donors, compare A.C. iii. 4 (Lagarde, 98^% " tell them [who receive alms] who is the giver, that they may pray for him ly name." See
;

also Test. II. 16 (p. 132).

The Chief Deacon is twice mentioned in this chapter but not yet as belonging to a separate order, as an archdeacon. In I. 34 s.f., the same deacon is referred to as one "who is considered among them [the deacons] to be most earnest and best in governing," and therefore chosen as guest-master but he is not there called a " chief deacon." The Greek original could not have had &pxiSiii''-'>i'oc in this present chapter, or James of Edessa would have rendered it by the usual Syriac transliteration of that word. The use of the iiame apxiiia'^owg seems not to date, as far as we know, from before the Council But Theodoret of Ephesus, A.D. 431 (Diet. Chr. Ant. p. 135&). {H.II. i. 26) speaks of Athanasius as the leader of the chorus of deacons (oroS x''P''^ '' ^'""oi'wi' vyoufiLevog). In Test, the "chief deacon," besides entertaining strangers, helps the priest to write the names of the offerers. It is not correct to speak of the Testament as mentioning archdeacons. For the bearing of these passages on the question of date, see Introduction, The Ar. D. does not mention the chief deacon. p. 36. The Place of the Lection. In Av. D. it is to the north, also outside the "altar" (sanctuary). The arrangement seems to be somewhat like that of some Eastern churches of the present day. The Eastern Syrians have a sort of platform (roughly corresponding to the eoxia, of ecclesiastical Greek) outside the sanctuary wall, and from it they read the lections. This platform, which they call the hema, is separated from the nave by a dwarf wall. The Western Syrians also have a platform outside the sanctuary wall, called (Eahmani tells us, p. 154) QSTRUMA {= x.arasTputi.u, which in classical Greek means the deck of a ship). The House of the Bishop]. In Ar. D. it is " above the church to the north of it."
;

I.

19, 20]

NOTES
sit in

153

The Widows that The Guest House.

of

"

Feont. See Note on p. 198. The systematic support by the Church the strangers sojourning among us " is mentioned by
i.

Justin Martyr, Apol.

67.

Cf. p. 99.

Chapter 20
Zet the bishop be appointed.] The Syriac word for "appointed has no reference to the imposition of hands. It is often used of ordination of clergy, but also of any appointment or election, It seems to refer to the whole action from e.g. of an emperor. election to ordination inclusive. The corresponding word in Greek, which is probably here underlying the Syriac, namely, xardaragi:, is the jnost common word for ordination as a complete act. See Brightman in J.T.S. i. 273, 274, for a collection of instances. See below, p. 186, and often. Qualifications of a Bishop. These are not given in C.H., Eg. CO., or Eth. CO. very shortly in A.C viii. 4 and ii. 2 (the latter referring to the Pastoral Epistles, as does Test.). But it is mentioned in all that the bishop must be chosen by all the people: CH. 7 H. 103^ Eg. CO. 31 (Tattam, p. 32) Eth. CO. 21 A.C. viii. 4 contrast canon 13 of Laodicea. Ar. D. says nearly the same as Test, as to the qualifications. Marriage of Bishops. (1) Other Church Orders, etc. None of the earlier Orders which are of the same family as Test, have anything about the marriage of the clergy; CH. 7, Eg. CO. 31, Eth. CO. 21, and H. say nothing about it. But Ap. CO. 16 in the Syriac (Introduction, p. 11) has " It is a good thing if he be without a wife, but if not that he should be from one wife (cf. p. 154). The form of Ap. CO. which appears in the Egyptian Heptateuch (i.e. prefixed to Eg. CO.) softens this down by adding that he is to abide with a wife having children (Tattam, p, 18). A.C ii. 2 have, "having been'the husband of one wife, and monogamous, ruling well his own house ... if he have or had a holy and faithful wife, if he has brought up In A.C. viii. 4 the bishop's marriage is not children well," etc. A.C. show referred to, but his household (ohoc) is mentioned. no preference for celibate bishops, but rather the other way. In Ap. Can. 6 or 5 (dr. 400 A.D.?), bishops, presbyters, and deacons
; ;

"

are forbidden to put away their wives for religion (in canon 40 or 39 the bishop is not prevented from leaving property to his wife or children) so Antioch in Encaen. can. 24, in A.D. 341 (Hefele, Councils, ii. 73, Eng. trans.). Both Ap. Can. 17 and A.C. The Synod of Gangra vi. 17 forbid digamists to be clerics.
;

154
(Hefele,

NOTES

[l-

20

ii. 329), the date of which is uncertain, but which was held against the Eustathians about the time of the Council of Laodicea, probably in the latter half of the fourth century, says (can. 4) that married priests may offer the sacrifice (the Eucharist). In the Ethiopia Didascalia (Piatt, 3), which exhibits a much shorter form of the Didascalia than A.C. i.-vi., a bishop need not be a widower " a man that hath married one wife, a woman befitting him, who can govern his house, who hath brought up his children in purity." The Ar. D. is The bishop may be married, though a less ascetic than Test. The phrase celibate is preferred he need not be a widower. about widowhood is " that he may not be painfully seized by the evils of widowhood," a phrase which could easily have come from the parallel in Test., but could not have suggested it. (2) Marriage after ordination is not explicitly forbidden in the Church Orders, but the tone of the books which mention marriage at all is against it. It was first forbidden by civil law by Justinian in a.d. 528 {Cod. Just. i. 3, 41, quoted by Bishop J. Wordsworth, Ministry of Grace, 224). Hippolytus (?), in his Refutation of Heresies, ix. 12, disallows post-ordination the Councils of marriage, but Pope Callistus allowed it
; ;
:

Ancyra

in A.D.

314

(can. 1) forbid

it,

(can. 10) and Neo-Caesarea in a.d. 315 the latter for presbyters, and the former for

deacons unless they have given notice of marriage before ordination (Hefele, i. 210, 223). (3) Interpretation of 1 Tim. are not here concerned iii. 2 as referring to widowers. with the true interpretation of this verse, but with the meaning given to it by the writers of the Church Orders, etc., which Probably the Syrian Ap. CO. at refer to bishops' marriage. least interpreted the passage of widowers that the bishop's wife must be dead (see p. 153). This is the most natural interpretation of " from one wife." The Test. Compiler inserts here a reference to sympathy with widowhood. In I. 33 of deacons he does not definitely say, but only hints, that it is good if they be celibates but he goes on to say that at any rate a deacon must be one who is "from the marriage of one He should not have children, but if he is from a wife wife or [S. and] have children," etc. These latter phrases seem to be an echo of Ap. CO. and they look as if Test. Compiler understood St. Paul to mean that bishops and deacons must be widowers. On the other hand, as far as we know, deacons at least have never been obliged in the East to be widowers or celibates. The point of view may be illustrated by the Pshitta version of the passage. [We may note in passing that the

We

I.

20, 21]

NOTES

155

Pshitta has qashtsha ( presbyter) for ImnxoTos, and "presbyterate " for ImsxcTrii in 1 Tim. iii. 1, 2, Tit. i. 7 (to suit Tit. i. 5) but here it is not a question of what Bible text James of Edessa had before him, but what the Test. Compiler was thinking of.] In the Pshitta of 1 Tim. iii. 2, 12, widowership is probably implied: "and he was the husband of one wife" " such as had one wife " (ver. 12). (ver. 2 and Tit. i. 6) This might have led us to suspect that the suggestion of widowerhood is due not to the Test. Compiler, but to James of Edessa, influenced by his Syriac Bible but the Ap. CO. " from one wife," and the parallel passage in Ar. D., show that this can hardly be the case, and that the Test. Compiler wrote a somewhat similar phrase in his Greek. But here, as elsewhere, he hints more than he explicitly commands. He would like his clergy to be more ascetic than he thinks that he is likely to persuade them to be. For the marriage of presbyters, see Note to I. 29, p. 186.
;

Chapter 21
Bishops' Ordination on Sunday. So Eg. CO. 31, A.C 4 Ar. D. 36 says nothing about it Eth. CO. 21 has "Sunday" according to Achelis, but Ludolf gives "in die hebdomade in qua Sabbati " (p. 823). CH. 7 have In ea ordinatur, in that week when he is ordained; Eahmani in eo sabbato, on that (p. xxxvi.) suggests that it should be " Saturday, as Ludolf, the Arabic for " Saturday " and " week being pronounced alike. The neighbouring presbyters and bishops.] This is a sign that Test, was not only meant for a small and insignificant sect (p. 24). AG. viii. 4 have a similar phrase, " with the presbyterate and the bishops who are present," and so H. lOS^",
viii.
;
;

Ar.D., etc.

Saving vjashed their hands.] In A.C viii. 11 (Lagarde, Not in the parallels 248*) there is a lavabo at the Offertory. except Ar. D. in silence.] So Eg. CO. 31 (Tattam, The presbyters Ar. D. substitutes " the whole p. 32), Eth. CO. 21, H. 103".
. . .

congregation," and C.H. 9 are similar.

The Declaration said by all the

Test, is the

Bishops.

The usage

in

as in Ar.D. (but there "the first bishop among them " says the prayer, words which show some trace of a primacy), and appears to be halfway between two opposite

same

customs

that of all the bishops saying the prayer of consecration or ordination (there is no difference in the nomenclature

156
at this early date),

NOTES

[l-

21

and that of only one bishop saying it. In Hauler 103" one bishop " asked by all," says, all others being silent " God and Father of our. Lord Jesus Christ," etc., and lays on a hand. In C.H. 9, 10, all (not only the bishops) pray for him, saying " God, strengthen him whom Thou hast prepared for us " then'" one of the bishops and presbyters " (unus ex episeopis gt presbyteris) is chosen to lay on a hand, and prays " God and Father," etc. [For a discussion of the curious phrase just mentioned, see Bishop J. Wordsworth, Ministry of Grace, 128.] In Eg. CO. 31 all pray silently for the Holy Ghost, and the chief (or chosen, -rpoapiTos) of the bishops lays on hands (or hand, see below), and prays (the words of the prayer not given) all the bishops, however, have previously laid on hands, praying silently for the descent of the Holy Ghost. But in Eth. CO. 21 (Ludolf, p. 323), which has much affinity with Test., all the bishops lay on hands and God and Father " (see also below each one says the prayer " on I. 23, p. 165). In A.C viii. 4 three bishops are selected, the rest of the bishops and presbyters praying in silence, the deacons hold open the Gospels on the ordained's head " one of the first bishops with two others standing near the altar ." says to God What do the two bishops do ? Do they lay on hands ? This is probable, though imposition of hands is not mentioned. Do they also say the prayer ? Perhaps from the other bishops being expressly bidden to be. silent we may infer that they do repeat the words. The fourth canon of Nicaea throws no light on the question, as it only says that
:
:

three bishops must come together for the ordination (y^eiporovla.), which need not at all mean that all three must lay on hands, but ensures that no bishop be appointed except when three bishops of the neighbourhood have met yet this canon may have suggested to A.C the number "three." All the above Church Orders imply a number of bishops being present. The formula in Test, (which Copto-arab. varies slightly) is almost the same as that still used in the West Syrian Ordinal (Eahmani, p. 29). The declaration seems to be the work of Test. Compiler himself. Chosen in the Spirit (p. 65).] In Ar. D., " in the Name of Father, Son, and Holy Ghost." The Church which alone hath the principality, and which is not dissolved^ i.e. the monarchical and indissoluble Church. Ar. D. has " one and immaculate Church." This has been noted as a non-Montanistic feature, but see p. 16.
;

Holy

revelations.']

See Note on

I.

29, p.

186.

This

is

omitted by Ar. D.

I.

21]

NOTES
;

157

The Trinity.} So A.D. cf. Eg. CO. baptismal formula of submission given in Note to II. 8 found in Test. I. 19, 21, 23 (thrice), II. 7; in C.H. 2 (bracketed by Achelis), where see Achelis' note (p. 38) he quotes Hippolytus c. Noet. c. 14
; ;

53, 16.

The Ordination Prayer in other Church Orders. It is not given in Eg. CO.; C.H. 11-18 have a prayer from which we may, by omitting the itahc portions as not being in the other Church Orders, conjecturally restore that of the supposed original " Lost Church Order." The prayer in C.H. is God, Father of our Lord Jesus Christ, Father of mercies and God of all comfort, who dwellest in the heights and lookest on humble things, who knowest all things before they are Thou who hast constituted the bounds of the Church ,i by whose power (imperio) it is that from Adam there should remain a just race (var. lect., genus sublime) in the mannsr (ratione) of this bishop, who is great Abraham,^ who hast constituted prelacies and principalities * (praelaturas et principatus),* look on N. Thy servant, giving Thy power (virtutem) and effectual (ef&cacem) Spirit,* whom Thou gavest to the holy Apostles through our Lord Jesus Christ, Thy only Son, to them who founded the Church in every place to the honour and glory of Thy holy Name. Forasmuch as Thou ^ knowest the heart of each one, grant to him ' that without sin he may see (videat) Thy 'people, that he may be worthy to feed Thy great [and] holy flock. Cause also that his life may he an example (mores ejus sint superiores) to all the people without any falling away. Cause also that he may le envied by all for (his) excellence, and receive his prayers and offerings, which he shall offer to Thee day and night, and may they be to Thee a sweet savour. Give also to him, Lord, the episcopate, and a mild (clementem) spirit, and power to forgive sins; and give him the ability (facultatem) to loose all bonds of iniquity of demons, and to
;

all diseases; and bruise Satan under his feet quickly, through our Lord Jesus Christ, by whom be glory to Thee, with Him, and the Holy Ghost, for ever. Amen.

heal

[H. 103, Eth. CO. 21 (Ludolf, p. 323), and Const. H. 2 have very nearly the same prayer, omitting the italicised words. The principal variations are here noted 1 H., through the word of Thy grace. Eth. CO., Const. H. add Test, has in its own manner personified " word." 2 H.: the race of the just men, Abraham so Eth. CO. and Const. H.,
: :

but with " from Abraham."

H.; princes and priests rulers and priests.
^
;

Eth.

CO.: judges and

priests

Const. H.:

158

NOTES
:

[l-

21

* H. adds (Eth. CO. and Const. H. similar) and didst not leave Thy holy [place] without a ministry, and from the beginning of the world wast pleased to be preached (or to preach) in those whom Thou hast

chosen.

For " effectual spirit " and the following words, see below, p. 159. H. and Eth. 0.0. (not Const. H.) insert "Father" as Test. ' The endings in H., Eth. CO., and Const. H. are very like each other, but the order of CH. is a good deal altered thus H. has grant to
^
;
:

hast chosen to the episcopate, to feed Thy flock, and to perform the chief priesthood {apxieparevfiv, Const. H.) to Thee, serving without blame night and day, constantly to reconcile (iXaoTKeo-^at, Const. H.; cf. A.C. viii. 5) Thy face and to offer the gifts of Thy holy Church, to have in the spirit of the chief priesthood (ra irveifMTi ra apxifpariKm, Const. H.) power to forgive sins according to Thy command, to give lots according to Thy precept, to loose every bond according to the power which Thou gavest to the Apostles, to please Thee in mildness and a pure heart, offering to Thee a sweet savour, through, etc. Eth. CO. has "priesthood" for "chief priesthood," "ordines" for " lots," and " may see Thy face " (cf. Test.) for " reconcile." These Church Orders are an interesting link between C.H., or rather the " Lost Church
this

Thy

servant

whom Thou

Order," and the Testament.']

The Ar. D. has some differences, though in the main it is same as Test., having the passage interpolated before " God and Father." It adds to " Name of Thee and of Thy Only-begotten " the words " and of Thy Holy Ghost " [which might well be added by a writer coming after Test., but could hardly have been omitted by Test, if Ar. D. had preceded; Test, had a clear conception of the personality of the Holy Spirit (Introduction, p. 20), and would be very unlikely to omit this phrase if he had it before him] for " after the pattern of Thy heaven " it has " as a pattern of the virgin Church in
the
;

heaven." It gives thrice the name of the ordained; for " princes for Thy people " it has " president of the priests "
varies the phrase about the " princely Spirit " (see p. 159) for " Father who knowest the hearts " it reads " God, who
it

and reins," as if conscious of the incongruity of applying "who knowest the hearts" (xapSioyvuiBTris) to the Father when in the Acts it is the epithet of our Lord [in A.C. ii. 24 (Lagarde, 49') and iii. 7 (Lagarde, 104') it is applied to
triest the hearts

our Lord, but in A.C. viii. 5 (Lagarde, 2381'*), ^tjg parallel to this passage, it is used of the Father, as here] it omits " to stand at the head of the priesthood," and is more full in the clauses about the erring people, and has some other minor On the whole, the Ar. D. prayer is probably variations. derived from Test., and not vice versd. The prayer in A.C. viii. 5 is very much longer than C.H.,
;

Eth. CO.,

etc.,

and

is

largely interpolated.

: ;; ;

I.

21]

NOTES

159

in the Testament (p. 65). The preamble [down to " God and Father "] is probably the work of the Test. Compiler; it is not in the parallels, except Ar. D. It seems to be an expansion of the " Omnipotens " with which Eth. CO. (unlike C.H. and H.) begins (so Ludolf, p. 323, but Achelis, p. 42, has omitted it). (2) Thy princely Spirit, etc. Evidently the Greek had jj/e^ov/xoV. The Syriac word used by James of Edessa is found in the Syriac version of Clement of Eome's quotation from Ps. li. (Clem. Eom. xviii. 12) but the Pshitta in that psalm renders " thy glorious Spirit." The parallels in this prayer have C.H. Const. H. and A.C. viii. 5, ^ys^ov/xo'v (Achelis), efi&cacem Eth. CO. (Ludolf) and H., principalis Ar. D., Almighty. (3) There is a curious variation in the words which follow which Thou didst deliver to Thy beloved Son Jesus Christ. Eth. Co., H., and A.C. viii. 5 (Lagarde, 238^^) are similar to Test. But Ar. D. has " whom Thou hast given to Thy* holy Church through Thy dear Son," and so Const. H. and C.H. (but with " Apostles " for " Church ") and the modern Coptic and Abyssinian omit the reference to our Lord here. (4) Bay and night : so pp. 68 (but see below), 91, and so also C.H. 16 but Eth. CO. 21, Hauler 105", Const. H. 2, and A.C. viii. 5 have " night and day." The latter phrase seems to allude to the Eastern division of time, in which a new day begins at sunset the former to the Eoman division, in which a new day began at midnight (cf. Test. II. 12, 19). The biblical usage varies, St. John preferring the former, St. Mark and St. Paul the latter, St. Luke being indifferent (Wordsworth, Ministry of Grace, The Test, usage would point, perhaps, to a connexion p. 305). with Asia Minor (cf. p. 45), but that Test, is inconsistent with
(1)
; :

The Ordination Pkayek

itself,

passages on pp. 68, 106, 133, 136, showing the opposite custom. For the context, cf. Acts xxvi. 7, Rev. vii. 15 but " ministering " in Test, would be XimvpyoZvTa,, as Const. H. and A.C., whereas Acts and Eev. use XarpiOnv. (5) Thy powerful This is not the same word as before (Syr. Spirit, to loose, etc. mshaltS,) perhaps the Greek was ^amXixov (cf. Ar. D., " royal Spirit ") here. But Const. H. has apxii/>ar(x6v, high-priestly. DOXOLOGIES TO THE PrAYBRS IN THE TESTAMENT. The general form is "through whom (the Son) glory be to the Father, with the Holy Ghost (L 21, 23, 30, 32, IL 5, 9, 16 have, however, and, omitting the Holy Ghost, I. 38, 43). in the beginning of the Eucharistic thanksgiving (p. 72), " that we may praise Thee and Thy Only-begotten Son, and Thy Holy Ghost, now and alway and for ever and ever " [but see
;

We

"

160

NOTES

[I.

21

p. 249], and at the end of, that chapter (p. 77), "glorified in Father and in Son and in Holy Ghost"; also (I. 26), "praised is the kingdom of the Father and of the Son and of the Holy Ghost"; in I. 41, "to Thee [be] praise and to Thine Onlybegotten Son, and to the (var. lect.. Thy) Holy Ghost " and
.

Father, and in Thee, and in the Holy Ghost is our hope for ever." That the general form is as above is instructive in an anti-Arian document. The form " to the Father, through the Son, in the Holy Ghost," is the unvarying one in Sarapion, and Mr.' Brightman (in J.T.S. i. 92) deduces an early date for that prayer-book from the words. For though that form is found occasionally in St. Athanasius, yet in Egypt
in
I.

43, " in

Thy

(de Trin.i. 32, 34,iii. 23, quoted by Brightman) treats It occurs in A.C. viii, but that writer's as simply heretical. semi-Arian bias would fully account for this. That one so
it

Didymus

violently anti-Arian as the Test. Compiler should ordinarily use it, implies an early date. Bishops as High Pkiests. The name " high priest {apyjipixii) is not actually used in this chapter but it is implied by phrases like " head of the priesthood," and it is used exIt is not found in Sarapion. pressly in II. 21. It is in C.H. 200 (" a principe sacerdotum "), the passage correspond;

11. 21. And in the bishop's ordination prayer H. mentions " chief priesthood " (not Eth. CO. see above). Probably the earliest explicit use of the name " high priest in this connexion is in Tertullian, de Baft. Yl he says " the high priest (summus sacerdos), who is the bishop, has the right of giving baptism" (Migne's Tertullian, vol. i. 1326). Thenceforward the expression became common. St. Clement of Eome (I. 40) has the germ of the idea; he compares the Christian " Unto the high priest his proper ministry to the Jewish services have been assigned, and to the priests their proper office is appointed, and upon the levites their proper ministra-

ing to Test.

tions are laid

[cf.

AC.

ii.

25, Lagarde, 546, jj. 371^

St.

ff.].

The

layman
{Dial.

is

bound by the layman's ordinance."

116) says of the Christians:

"We
;

Justin Martyr are the true high

sa,u,iv

priestly race of

God

{ap-x^npamiv rh

aXriSivbv yivo;

roD hoZ).

p.

The Kiss of Peace. So the parallels Eg. GO. 31 (Tattam, In AC. viii. 5 it comes 32), Eth. GO. 21, H. lOG^, GH. 19.

after enthronisation, which is not mentioned in Test, or the above parallels, though it is alluded to in C.H. 30, 32. In Copto-arab., at the end of the ordination prayer, there is a

rubric directing the bishops to give the kiss of peace to the new bishop.

T.

21, 22]

NOTES

161

varies,

Laying on op Hands, singular or plueal. The usage though the singular (laying on of one hand) is hy far the commoner custom. The following is a conspectus Test, here and Eg. CO. 31 (1) Bishop's ordination. (according to Lagarde, but not according to Tattam) plural, and so Eth. CO. 21 (but there all the bishops lay on hands throughout, and all say the whole prayer) but C.H. 10 and H. 103^^ singular. Laying on of hands not mentioned in A.C
:

viii. 4.

Test. I. 30, H. lOSis, Eth. CO. 22, 15 singular; C.H. 30 do not say, but "all is Eg. CO. 32 plural (so both Tattam like a bishop's ordination " and Lagarde), yet in a reference to a presbyter's ordination in Eg. Co. 33 the singular is used. Test. I. 38 singular (but Codex S. (3) Beacon's ordination. plural), and so C.H. 38, Eth. CO. 23, and " Galilean Statutes " 4 (Wordsworth, Ministry of Grace, p. 166 n.) but Eg. CO. 33 plural (twice mentioned so both Lagarde and Tattam), and so A.C. viii. 16, H. 109i5. (4) Minor orders. N"o laying on of hands in Test, or earlier In A.C. viii. 18 ff., for deaconesses and subdeacons parallels. plural, for readers singular. Test, singular in I. 27 (5) Benediction of catechumens. (but there it merely represents yjipoheia), and expressly in IL 5, 16, 20. In Eg. CO. 45 plural (cf. confessors Note on

(2) Presbyter's ordination.

viii.

and A.C

p. 197).

Singular in Test. II. 7 and (6) At exorcism before baptism. Eg. CO. 45 plural in C.H. 108, but only there a stretching out of hands. (7) Confirmation. Singular in Test. II. 9, C.H. 136, Eg. CO. 46. The reading in H. Ill* is doubtful.
;

Chapter 22
note that they Hours of Prayer for the Bishop. begin in the evening as the first hour of the whole twenty-four Test, has (see II. 24 and Note on "day in night" on p. 159). " the twelfth hour [of the day] at the lamp [lighting] the " parallel phrase in Ar. D. has " at the beginning of the night." Thus Test, identifies the twelfth hour (6 p.m.) as the lamp lighting. Silvia, who visited Jerusalem in winter, describes the tenth hour as the "lamp lighting" (see Note on II. 24, p. 238). / have said unto you.] Ar. D. has " the Lord hath said " it seems to have purposely removed the " Testament " pretence.

We

162

NOTES

[I-

22

The Bishop's Fasts. The eighteen exalted entrances, or steps, are identified in Test, with the three weeks' fast after Ordination, that is, six to each week, Sunday being expressly excepted. But why eighteen? Clearly Ar.D. did not understand (see below). It is possible that the Test. Compiler had before him some devotional work under this name, just as a modern devotional book has been entitled The I will's of Christ. If we examine the Gospels to find such entrances, we shall find very few in St. Matthew or St. John, but, curiously enough, St.
Luke yields exactly eighteen. Thus (1) Entrance to Samaria and Gralilee on the way to Jerusalem, xvii. 11 (2) to Jericho, xix. 1 (4) to Bethphage and (3) to Zacchaeus's house, xix. 6 Bethany, xix. 29 (5) to Jerusalem on Palm Sunday, xix. 38 (7) to the Temple on (6) to the Temple on Sunday, xix. 45 Monday, xxi. 37 (8) to the Temple on Tuesday, ib. (9) to the Temple on Wednesday, ib.; (10) to Jerusalem for the Passover, xxii. 14, cf. ver. 10 (11) to the Mount of Olives, xxii. 39 (12) to Caiaphas, xxii. 54 (13) to the Council, xxii. 66 (14) to
;
; ;

(15) to Herod, xxiii. 7 (16) to Pilate the second time, xxiii. 11; (17) to Golgotha, xxiii. 33; (18) to Paradise, Thus it is possible to conjecture a referxxiii. 46, cf. ver. 43. ence to a devotional work founded on St. Luke. In Ar. D. 38 these eighteen entrances were not understood, and they are reduced to three (death, resurrection, ascension), connected with the three days' fast a week all the year round. The explanation is not happy, as the last two entrances in Ar. D. are not entrances to the Passion. But the fact that Ar. D. explicitly explains the entrances, however mistakenly, and that Test, assumes that his readers will understand without explanation, points to the latter being before the former. Test, could never have increased three to eighteen without explaining why but we can well understand that Ar. D., not understanding eighteen, reduced them to the three which he could easily explain. The food mentioned in Ar. D. (bread, oil, etc.) is " for that year during which he fasts." Ar. D. is apparently speaking of a year's fast after ordination, and perhaps this is the meaning of Test., in which case " the rest of the time " means " after the first year." In the three weeks' fast, Ar. D. says expressly that nothing is to be eaten till the Saturday. It omits the clause about the Eucharistic Cup; Copto-arab. does the same, and also omits " whether he be well or iU." Both Ar. D. and Coptoarab. also make an exception to the three weeks' fast when the bishop is " consecrated in the days of the Fifty (Pentecost),"
Pilate, xxiii. 1
;

I.

22]

NOTES

163

and say that the

fast is to be broken on Saturday. Note that Ar. D. has exactly the same obscure phrase about the three The " wine of the days' fast each week that appears in Test. Holy Thing" in Test. (p. 69) is probably " wine such as is provided for the Eucharist." See I. 31, pp. 95, 188. notice that Test, does not say on which days the bishop is to fast. Wednesday and Friday are not mentioned, as they Particular fast days are not laid down in are in Ar. D. 38. Now Wednesday and Friday Test, except two before Easter. are mentioned as fasts, about 120 a.d. (?), in the " Didach^ " or Teaching of the Twelve Apostles, and we find many early references to those days they were observed diligently in Egypt, but, if Bishop Wordsworth's conclusion from the evidence be correct (Ministry of Grace, p. 327), the practice of fasting on these days was not used, or else was dropped, in the rest of the East, until it was somewhat vehemently taken up at the end of the fourth century by Epiphanius and others. It is found in A.C. v. 15 (Lagarde, 145^^); and Ap. Can. 69 (68) says that a clerk not observing these days, unless let by sickness, is to be deposed. The absence, then, in Test, of any reference to these days is an early and non-Egyptian characteristic. Bishops not to eat Meat. So in Ar.D. 38. This rule still obtains among both East and West Syrians (Nestorians and Jacobites), the former, at least, insisting that the bishop shall not have eaten meat during the whole of his lifetime, nor yet Contrast Ap. Can. 51 and his mother during her pregnancy. 53 (50 and 52), which expressly allow meat to bishops, and also wine, though not to excess (cf. A.C. viii. 44). Days for the Euchaeist. Test, says that the Eucharist is to be celebrated only on Saturday or Sunday and on a fast day. From the directions at the beginning of I. 23 it is probable that we must, by the omission of a single letter (Aleph), correct or into and; Ar.D. 38 says "Saturday and Sunday," and adds " festivals which fall on week days, unless the festival fall oh Wednesday or Friday," but perhaps it allows the Eucharist on these days after 3 p.m. Copto-arab., with reference to the last point, says merely " festivals occurring in the week." In A.C. ii. 59 (Lagarde, 90^) Saturday and Sunday are specially appointed for divine service but in the parallel passage in H. 441*, Sunday only is mentioned. In C.H. 201 the bishop may celebrate the Eucharist " as often as he wishes to enjoy the mysteries " that a celebration and not only a reception of the Holy Communion is intended, is seen by the mention of " white vestments, more beautiful than [those of] all the people,

We

164
especially splendid."

NOTES

[l-

22, 23

In Ar.D. 38 daily communion is prescribed for the bishop, but this would probably be by reservation see Note on II. 25, p. 239. The question of a Saturday Eucharist is an obscure one. Mr. Brightman (in J.T.S. i. 92) observes that Sarapion only provides for a Sunday Eucharist, as Prayer 19 is entitled "The
;

First Prayer of the Lord's Day " but this seems hardly to be conclusive. He says that the observance of Saturday was coming into use in the East in 375, and was already established in Egypt in 380. Saturday was regarded as a fast in the West (see canons 23, 26, of the Council of Elvira in Spain, dr. a.d. 305), but as a feast in the East, where feeling was influenced by opposition to the Marcionites, who were stringent in making it a fast. If for " a fast day " we read " Wednesday and Friday," as in other parts of the world in the fourth century, the Test, rule would give exactly the communion usage of St. Basil, who
;

speaks of Sunday, Wednesday, Friday and Saturday as days when he communicated, though, he says, some received daily St. Basil's seems to have been a (Ep. 93 ad Caesariam). common practice, but it does not follow that there would be an Eucharist on each of these days (see p. 239). The Bishop instructing on the Eve (lit., in the evening). This means the evening before, which is still reckoned as the evening of the day itself in the East. See above. Note on I. 21
(p. 159),

"day and

night."

The Catechumens admonished with Meditations of the Prophets and Apostles. Perhaps we should render" Apostle," i.e. St. Paul. The " Apostle " is constantly used in later times
for the liturgical Epistle.

Chapter 23
the eucharistic liturgy
Probable order of Service at Daavn. (None of it is appointed to be said daily, the Eucharist expressly not daily.) Three " hymns of praise," or prayers, with two antiphons
between them (I. 26). Psalms and four O.T. canticles (I. 26). Preface and concluding " hymns of praise," with two antiphons between them (I. 26). The " prayer is completed " (I. 27 see Note on p. 193). The lections and instruction by bishop or presbyter (I. 27). Prayer (extempore ?) and dismissal of catechumens (I. 27).
;
;

I.

23]

NOTES
litany,

165
"completing
the

Deacon's
(I. 35).

the

bishop

prayer"

Mystagogic instruction on festivals (I. 28). Deacon's short " admonition " (I. 23). Preface and Eucharistic thanksgiving (I. 23).
Benedictiis qui venit, etc., and communion Thanksgiving after reception (I. 23).
(I. 23).

Liturgies of other Church Orders, etc. (1) The Canons of Hippolytus 20-29 do not give a liturgy, but say that the deacon brings the offerings, and the new bisliop lays his hand on them with the presbyters, saying, The Lord be with all, etc., and Sursum Corda, after which he says the prayer and finishes the Offering (jrpoaipopd ?). They then refer to the prayer over the oil and first fruits, if any, ending with the Gloria Patri in the form " Glory to Thee, Father and Son and Holy Ghost, for ever and ever. Amen." (2) The Egyptian Church Order 31 (Tattam, p. 32) also gives no Liturgy, and only says that the deacons bring the offering to the new bishop, who lays his hand on it with the presbyters, and says, giving thanks, The Lord be with you all, etc., and Sursum Corda, and so he prays the rest which follows according to the order of the Holy Offering. (3) The Ethiopia Church Order 21 gives the anaphora in full. The Ethiopic and Latin are in Ludolf, pp. 324 ff., and an English translation in Brightman, L.E.W. pp. 189 ff. It is a Note especially that shorter form of the Testament Liturgy. the presbyters say the eucharistic prayer with the bishop [cf. p. 156 for all the bishops joining in the ordination prayer in Eth. CO. in all these orders the bishop offers with the presbyters
;

(but in Copto-arab. this rule is somewhat altered) and cf. the rule of Test, that the people are to say " Pemembering Thy death " with the bishop (p. 73), and also another passage on In the Eucharistic thanksgiving Test, begins as Eth. p. 75]. CO., but interpolates after " Proclaimer of Thy purpose " down to " Thou, Lord, didst send Thy Word" (a long interpolation, p. 72), after which it follows Eth. CO. almost word for word, with very sHght variations and interpolations [note Test, and H. " fix the boundary " = Eth. CO. " establish a covenant," which Abyss. Anaphora of our Lord (see p. 247) follows, against Test.]. Etli. CO. does not have "for the forgiveness of sins," or St. Paul's words, or the phrase about the cup blood " (p. 73). and the type, but gives our Lord's " This is In " Eemembering Thy death " Test, follows Eth. CO. almost
;

My

166

NOTES

[I-

23

exactly to " serve Thee in priesthood," after which the latter gives the Invocation, quite different from Test., mentioning the Holy Spirit, but saying nothing about transforming the elements (see p. 174, Note on the Invocation). Eth. CO. has no Intercession for the Church it has a prayer over oil, prayers for communicants, Sancta Sanctis, " One is the Holy Father," etc., " The Lord be with you," etc., and communion, but does not give the words of administration (cf Test.) then it adds the thanksgiving after reception and the blessing. Test, does not follow Eth. CO. after the Invocation, but the last part of the Eth. CO. Invocation, "fulfilling with the Holy .," is almost word for word like the end of the InterGhost cession in Test., "that they may be filled ... for ever and ever" (p. 75). One may conjecture that Eth. CO. originally had nothing after the blessing of the oil see Hauler, below. (4) Hauler's Verona fragments give an Anaphora almost exactly like the preceding to the end of the blessing of the H. does not say that all the presoil the rest is omitted. byters are to say the Eucharistic prayer with the bishop as Eth. CO. does, and we note a similar difference in the ordination of a bishop (Note on I. 21, p. 156). few differences may be noticed. In the Eucharistic thanksgiving, where Test, has " Thy Word ... by whom Thou madest all things, being well pleased with Him," H. has " Thy inseparable Word by whom Thou madest all things, and (who) was well pleasing to Thee," and Eth. CO. has "the Word from Thee, in whom Thou madest all things by Thy will" and in the following sentence H. is nearer to Test, than to Eth. CO. it has (lower down) " lighten the just " like Test., where Eth. CO. has " lead forth the just." In the Invocation, which follows Eth. CO. closely, H. has before "fulfilling with the Holy Ghost" the words "gathering (them) together into one, give to all the saints who receive, for fulfilling ."; compare the words of Test, which immediately precede. H. has the benediction of oil as Eth .CO. (nearly), and adds a blessing of cheese and olives. It then goes on immediately, without a lacuna, to the ordination of a presbyter. On the whole, H. is interesting as a connecting link between Eth. CO. and Test., though it is much nearer to the former. (5) The Arabic Didascalia in its parallel chapter (38) does not give a Liturgy, but describes it. Besides the German of Funk, Brightman gives an English translation of this part
; .

from an Oxford MS. (L.E.W. 510, 511).

when

the presbyter brings the elements

It adds incense the bishop goes thrice

I.

23]

NOTES

167

round the altar with incense, and the presbyter then takes the censer through the congregation (Silvia mentions incense
in

the pre-anaphoral service;

Piatt, 14).

cf. also Ethiopic Didascalia, Ar. D. mentions psalmody, " sections from the

Apostolic word " by the deacon " and a section from the Psalms " then the Gospel. It goes on to speak of the prayer for the Church, which is more developed than Test. the sick, travellers, the needy, are mentioned; prayers are offered for the fruits of the earth, for kings, rulers, the departed, benefactors, catechumens, the universal Church, the bishop and clergy, and the whole congregation (see p. 176, Note on the Intercession). It also mentions the waving of fans by the deacons [cf. A.C. viii. 12 (Lagarde, 248^^), and the (later?) Egyptian Liturgy given by Brightman, L.E.W. 461-463, and perhaps Test. II. 10 q.v.], and linens (?) " like the wings of the cherubim." sanctuary veil is mentioned, and bishop, presbyters, deacons, subdeacons, the reader, and widows " who are deaconesses and have spiritual gifts," stand within. (6) TJie Abyssinian Anaphora of our Lord (given in Ethiopic and Latin by Ludolf, 341-345 see Appendix I.) is taken with some variations from Test. It has an Invocation of the later form. It is specially interesting as being the connecting link between the modern Abyssinian and Coptic Liturgies and the Testament, to which they, through it, are greatly indebted. (7) In tJie Oopto-arabic translation of Test, the text of the Liturgy has been somewhat altered and modernised the Sanctiis is introduced, an Invocation addressed to the Holy Ghost (so Eahmani), long diptychs, and the Lord's prayer before com;

munion have been

(8)

inserted.

The Apostolic Constitutions, book viii., have a very much more elaborate Liturgy than the older forms, but as it is so well known it need not be described here at length after diffuse dismissals of catechumens, etc., follow the litany, kiss of peace,
;

lavabo, deacon's short admonition, the bringing in of the elements, Sursum Corda with benediction, an Eucharistic prayer, very long, with Sanctus, the words of Institution, Oblation, an Invocation of the later form, and a long Inter-

then a Benediction, Short Litany, Sancta Sanctis, Benedictus qui venit and Hosanna, Communion, Thanksgiving after reception, and Dismissal. See Introduction, p. 33. (9) St. Cyril of Jerusalem gives the following as the order of service at Jerusalem in 348 {Cat. Lect. xxiii. he dehvered these lectures while yet a presbyter). The clergy wash their
cession,
;

168
hands
;

NOTES
;

[1-23

kiss of peace Sursuin Oorda and preface with Sanctus Invocation [no mention of our Lord's words, nor of the oblation, but see Note, p. 170, on the former] Intercession for quick and dead the Lord's prayer Sancta Sanctis and communion (no fraction mentioned) thanksgiving after reception. (10) Sarapion, dr. 350 A.D., gives a Liturgy as used (presumably) at Thmuis in the Nile l3elta he writes the parts said by the bishop in full, but not the deacon's or people's part. The Sursum Corda is referred to then follow the preface with Sanctus, the Oblation with recital of our Lord's words, Invoca-. tion of the Logos, addressed to the Father, Intercession, fraction, prayer, and communion, with a benediction, a post-communion thanksgiving, and an oblation of oil and water. The above descriptions show the essential unity of structure
; ;

in all these early liturgies.

Hours of the Eucharist.

sunrise
(I.

In Test,

it

is

to be over

by

So Pliny in his 26, p. 78), to begin before dawn. letter to Trajan {ante lucem), Tertullian de Cor. Mil. 3 (antelucanis coetibus, but Bishop Wordsworth thinks that this is exceptional, and that generally it was in day light), St. Cyprian
E-p. 63,

16 (mane).

See Wordsworth, Ministry of Grace, 317.

The Sanctuaey Veil, why closed (see also page 151). The allusion here is difficult (p. 70). The mention of the
Exod. xxxiv. 30, 33 (where the Israelites' fear to approach the shining face of Moses might be the " erring of the ancient people") and 2 Cor. iii. 13; but in neither of these passages is there any mention of an offering. [It may be noted that the Syriac word here used for a veil is not the same at that employed in the Pshitta to denote the veil on Moses' face; it is the same as that used for the veil of the tabernacle.] Perhaps Test, means that the reason there was for it under the Law which he states subsists under the Gospel though, if that be his doctrine, it is not easy to reconcile it with St. Matt, xxvii. 51, and Heb. x. 20. Can he mean by the "ancient people" the Corinthian Christians of the first age, whose excesses led St. Paul to put things " in order " at the celebration of the Eucharist (1 Cor. xi. 17-34) ? St. Augustine often contrasts the openness of the Gospel with the secrecy of the Law, as symbolised by the taking away of the veil and the rending of the veil of the Temple cf. Jffom. in N. T. 24 (74), 5 87 (137), 6 110 (160) 6. Widows within the Veil. Test, and Ar. D. alone allow them inside the veil. The Council of Laodicea (can. 44) says that
veil suggests

I.

23]

NOTES

169

"

ment would point

not approach near the altar." The Test, arrangeto a very large number of widows, as they on the one side of the Sanctuary correspond to deacons, readers, subdeacons, and deaconesses on the other. We note the inclusion of deaconesses, though they are expressly excluded from the "priesthood" later on in this chapter (p. 76). Those tvith gifts. Of. Ar. D. (above), " widows who are deaconesses and have gifts." In both, " gifts " (xaplc/^arot., the supernatural gifts of the Holy Ghost, 1 Cor. xii. 4) are taken for granted as going on in the writer's time. See I. 47 for the parallels.

women may

Deacon's Admonition before the Suesum Coeda

(p.

70).

Copto-arab. has slightly modernised this. For "despise the prophets " it has " reject the divine Scriptures." For " Let us not despise the cross" it has "Whoso is ashamed to confess the cross of Christ, let him depart." It also omits some clauses. The whole " admonition " bears a strong resemblance to the old-fashioned " Fencing " or " Debarrings " once common in Scotland. In the last two clauses, "Lift up your hearts to offer, ... let us receive the grace," the twofold character of the Eucharist is recognised " offer " answering to our Lord's " This do," etc., and " receive " to " Take eat," etc. The word "admonition" in the Syriac is not the usual word for the deacon's Litany or Ectene in Syriac literature. Benediction befoee Suesum Coeda (p. 71). This benediction in the various liturgies takes two forms (A) " The Lord be with you," or the like (B) " The grace of our Lord with the Jesus Christ," etc., as 2 Cor. xiii. 14. Test, has Egyptian rite alone among Eastern liturgies; C.H. also have (which is based on the salutation of Boaz to his reapers and their reply, Euth ii. 4) and we thus see a connexion between Test., Egypt, and Eome; also the following have A Eth. CO. 21, H. 1067, St. Mark in Greek (Brightman, L.E.W. 125), modern Coptic (Br. 164), modern Abyssinian (Br. 228)

so of Westerns,

Eoman, Ambrosian (Hammond, L.E.W. p

.322).

the other hand, the following have B the Antioch Liturgy as shown in St. Chrysostom's writings (Br. 473), A.C. viii. 12 (Lagarde, 248"), St. James in Greek and Syriac (Br. 49, 85), all three East Syrian (Nestorian) Liturgies now extant (Addai

On

and Mari, Theodore, Nestorius), St. Basil, St. Chrysostom, and the Armenian (Br. 321, 384, 435), early Byzantine (Br. 529); and note especially that James of Edessa in his own writings (letter to Thomas the Presbyter, Br. 491) has this B form, and expressly calls attention to the difference between his custom and that of the "Alexandrine fathers"; also the Egyptian

170

NOTES

[I-

23

Anaphora (Sahidic Eccl. Canons 65, Tattam, p. 118), which Brightman conjectures to be an adaptation of A.C. viii. (Br. xx.^i), has B; and it is found in the Mozarabic alone of Westerns (Hammond, L.E.W. 321). We see then that in this respect, as we cannot suppose Test, to be an Egyptian docu-

ment (see Introduction, p. 44), it stands in a peculiar position. The Sancta Sanctis (p. 71). Its position after the Sursum
the response which Test, adds, analogous It is found in Eth. CO. just before this part of Eth. CO. is a later in addition, see above, p. 166), and so in Cyr. Jer. xxiii. 19 A.C. viii. 12 (Lagarde, 259^^) it comes just before the " One Holy " and the " Benedictus qui venit." Absence of Sanctus. It is omitted in Eth. CO. and H. as in in Test. It occurs in fourth century liturgies, however Sarapion and A.C. viii. 12 (Lagarde, 254*), and in St. Chrysostom's The germ of it is in Test, writings (Brightman, L.E.W. 474^*). ." in the words " Thou, Lord, the Founder of the heights It will be observed that seven of the angelic orders are (p. 72). there enumerated. The inclusion and conjunction among them of Eaiments and Lights remind us of Ps. civ. 2. See I. 28, p. 85. notice that Test, omits, Words of Institution. (1) though it refers to, our Lord's words over the Cup. This cannot be for reverence, as the words over the Bread are given. Justin Martyr quotes them even in an apology to the heathen {Apol. i. 66), but not there as part of the service. It is perhaps more than a curious coincidence that whereas here in Test, the words over the Cup are omitted, in II. 10 the words in administering the Cup are not given (see Note, p. 222), and that in II. 8 our Lord's baptismal formula is omitted, no words for baptizing being given. The Ethiopic translation of Test, supplies the omission here (in I. 23) with the words, " Also the cup of wine which He mixed, He gave to His disciples, saying. Take drink it all of you. This is blood which is shed for you." The omission in Test, is no mistake of the manuscripts, as Kahmani suggests, for it occurs in the derived Abyssinian Anaphora of our Lord (see Appendix I., p. 247). St. (2) There are perhaps other instances of the omission. Cyril of Jerusalem does not mention our Lord's words in the service at all. The argument from silence is precarious in what is only a description of the service, and the omission of our Lord's words is somewhat discounted by the omission of the Oblation also. On the other hand, (a) St. Cyril describes the preface rather fully, the mention of heaven, earth, sea,

Corda

is

peculiar, as

is

to that of

Sursum Corda. communion (but perhaps

We

My

I.

23]

NOTES

171

angels, archangels, etc., yet says nothing of any recital of the work of redemption, and his " then " (iTto) after the Sanctus is

rather strong; he says, "then, having hallowed ourselves by these spiritual hymns " (the Sanctus), " we call upon (jmpaHaXoD/ask) God, who loveth man, to send the Holy Spirit " and (6) later on, in defending the intercession for the dead, he says, " We, when we offer to Him our supplications for those who have fallen asleep, offer up Christ, sacrificed for our sins, propitiating our merciful God both for them and for ourselves," thus perhaps referring to the Oblation (Cat. Zed. xxiii. 6, 7, 10). Certainly St. Cyril comments elsewhere on our Lord's words (xxii.), but not in connexion with the service yet his words there seem to have a liturgical reminiscence. Brightman (L.E.W. 469, Note 11) calls attention to the phrase "His undefiled hands and feet" (xx. 5) as corresponding to St. James's Liturgy, Greek and Syriac. (3) Our Lord's words are omitted altogether in the oldest of the three East Syrian anaphoras (Addai and Mari, probably of the first part of the fifth century they occur in the two later anaphoras). With the omission must be compared the early form of Invocation in that Anaphora (see Note on the Invocation, p. 175). It has been thought that the words have always been recited as a tradition, though not written but there is no evidence for this, and the omission must be considered significant, as this anaphora seems to represent a type earlier than that of the great fifth century anaphoras, and was the product of a far-distant Church not greatly influenced by the liturgical changes of its Western neighbours until its third anaphora (of Nestorius, so called, which depends much
. . . .

on Byzantine work) was composed. (4) On the other hand, the words
full in Eth.

of our Lord are found in CO., H., Sarapion, A.C. viii. 12 (Lagarde, 2552=*-), and in St. Chrysostom's writings expressly (Brightman, L.E.W. 474, 479), and Test, has accordingly omitted what he had before him. It will thus be seen that the theory of Mr. Efoulkes

(Primitive Consecration of the Eucharistic Oblation, chap, v.), that the early liturgies had only the Invocation, without our Lord's words, considering the latter as properly represented by the words of administration of the elements, and that the A.C. writer first inserted them in the interests of Arianism,
is not well founded. But we may not improbably deduce from the evidence the conclusion that in the fourth century (as among the Orthodox Easterns very generally now) the recital of our Lord's words was regarded as a historical state-

"

172
ment

NOTES

[I.

23

prefatory to the Oblation and Invocation; it is to be noted that wherever they occur they precede the Invocation, there being no pre-Eeformation authority, as far as is known, for placing them after it. We may probalDly further infer that the " Western theory of consecration," that the only essential words are " This is my Body, etc. This is my Blood," etc., all prayers and invocations being but edifying additions, is not that of the fourth century. As the Bishop of Salisbury points out {Ministry of Grace, p. 382), it is difficult " to get free from the presupposition that a certain form of words is necessary to consecration," but it is probable that we shall be led to the conclusion that the Eucharist, Confirmation, and Holy Orders have no fixed and certain form, according to ancient ideas. (5) St. Paul's words (1 Cor. xi. 26) introduced into the Words This is not uncommon. Test, introduces them of Institution. in the curious form, " When ye shall do this ye make My resurrection." There is no such introduction in Eth. CO. or H. or Sarapion; but it is found in A.C. viii. 12 (Lagarde, 256^), and in the Abyssinian Anaphora of our Lord (which, however, changes the Test, words " My resurrection " to " commemoration of Me "). It is found in many later liturgies " Ye do shew My death and confess My resurrection and ascension till I come " (St. Mark, Brightman, L.E.W. 133) " Ye do confess My resurrection, ye do make My memorial till I come " (Coptic, " As often as ye do this, make ye memorial of Br. 177) Me [and the people answer We show Thy death, Lord, and Thy holy resurrection, we believe Thine ascension, etc.] (Abyssinian, Br. 232) " This be ye doing till I come, for when" soever ye eat ... ye commemorate My death till My coming (East Syrian, " Liturgy of Nestorius ") cf. " This be ye doing whensoever ye come together for My memorial" (East Syrian, Liturgy of Theodore "). So in II. 10 (p. 128), (6) The Gup ... a type of the blood. " the bread ... for a type of My body the cup ... a sign (or shewing forth) of blood and of the laver." Not in Eth. CO. or H., parallel passages to this, but H. and Eg. CO. have it in the parallels to II. 10, and there are many examples of the expression. Tertullian (Adr. Marc. iv. 40, Migne, vol. ii. col. 491), in maintaining the reality of our Lord's body, calls the Eucharistic bread " the figure (figura) of " Christ's " body," and says that unless the body were real it could not have a figure. Cf. also the Pfaffian fragment (of Irenaeus ?) quoted on p. 174 in the Note on the Invocation. Sarapion, 1, in giving the Words " This bread is the likeness {o//.o!ui/-a) of Institution, has
.

''

I.

23]

NOTES

173

the holy body, ... we have offered also the cup, the likeness of the blood." So St. Cyril of Jerusalem (xxiii. 20) says " When we taste we are bidden to taste not bread and wine, but the sign (avTiruTrov) of the body and blood of Christ " in xxi. 1 he calls oil the " sign " of the Holy Ghost in Confirmation ; in XX. 6 he says that baptism is the " sign " of the sufferings of Christ. may also compare an early fragment of the Latin Canon of the Mass (Pseudo-Ambrose de Sacramentis iv. 5, qu. by Wordsworth, Ministry of Grace, 82) " this oblation which is the figure (figura) of the body and blood
of
:

We

of our Lord Jesus Christ." Also (besides the parallels to II. 10) Eg. CO. 60 (Tattam, p. 80) has, " If thou hast partaken of (the Cup) like as of the blood of Christ," etc. and Hauler, 117^^ "Thou hast received (the Cup) as it were the antitype of the blood of Christ."
.
. . ;

The Oblation. (1) Bemembering therefore, etc. (p. 73). In Eth. CO., and probably in parallel liturgies, these words are the corollary of " This do in remembrance of Me." But in Test, (even in the interpolated form of the Ethiopic translation, for which see above, p. 170) this last phrase is absent, and "Eemembering therefore" is out of place. This is another instance (we shall see a third in the. Note on the Invocation, and yet another in the omission of milk and honey in II. 10) where Test, has omitted what was before it in its authorities, not seeing the connexion between what it omitted and the words which it retained. We note that Sarapion also omits " This do," etc., but then he also omits "Eemembering therefore," and after reciting our Lord's words, continues " Therefore we also have offered the Cup," etc. Mr. Brightman (in J.T.S. i. 96) remarks that the Byzantine Liturgy of St. Ohrysostom alone of the great rites omits " This do," etc. (2) The people repeating this passage with the priest (cf. The text does not say how much the p. 165, for the Eth. CO.). people are to repeat probably from " Eemembering therefore." In analogous cases in East Syrian MSS., a large red asterisk shows how much is to be repeated, but in them it is the priest who is to say the passage twice, a favourite custom. " We have brought this (3) Text of the concluding passage. drink and this food of Thy holiness [to Thee] " (p. 74). In the translation the reading of B. has been followed, and it is supported by the Abyssinian Anaphora of our Lord, which reads (p. 247) " We give Thee this gift not food nor drink do we offer to Thy holiness. Cause that it," etc. M., followed by Eahmani, has " Bring this drink and this food of Thy holiness
: ;
:

174

NOTES

[I.

23

But this [to us]," making the Invocation begin at " Bring." scarcely makes sense. The Invocation in B. is still addressed to the Holy Trinity, the imperative being feminine in Syriac to agree with " Trinity." An emendation of the Syriac might be suggested, namely, to read " to Thy holiness " instead of " of Thy holiness," by the change of one letter {L for D), as in the
Anaphora
tion
is

of our Lord.

Epiclesis (p. 74). The Test. Invocaremarkable for two things (1) that it is addressed to the Holy Trinity, the Son being named first in the preceding sentence and (2) that it does not pray expressly for the Holy Spirit to transform the elements, but asks that they may be beneficial to the communicants.

The Invocation ok

1.

The Invocation,
(svix'KriBig)

to

whom

addressed.
"

We may notice

" Invocation

of a Person

may mean

that either praying

for Him to come, or praying to Him. But in the expression " Invocation of the Holy Trinity " we must apparently understand Invocation addressed to the Three Persons. Irenaeus uses the word szh'i-.riBii as well known in his day he speaks of the Invocation of God, or of the Father, or of the Holy Ghost, or of the Holy Trinity, and also uses the word Invocation by The Pfaffian fragment, ascribed to Irenaeus itself, absolutely. (but this is more than doubtful), has " We invoke the Holy Ghost to declare this sacrifice both the bread the body, the cup the blood of Christ, that they who receive the antitype
: :

may obtain remission of sins and everlasting life " (see Ffoulkes, Primitive Consecration of the Eucharistic Oblation, p. 62). Here the Holy Ghost seems to be addressed. In St. Cyril of Jerusalem the evidence is not quite clear. In Gat. Lcct. xxiii. 7 the Father is apparently addressed " call upon the merciful God to send forth His Holy Spirit " but in xix. 7 the Holy Trinity " Things also hung up at idol festivals which are polluted by the invocation of unclean spirits. For as the bread and wine of the Eucharist before the holy invocation of the adorable Trinity was simple bread and wine, while after the invocation the bread becomes the body of Christ and the wine the blood of Christ, so in like manner such meats belonging to the pomp of Satan become profane by the invocation of the evil spirit." The " invocation of the unclean spirits " must mean invocation addressed to the unclean spirits, and so the "invocation of the Trinity" must mean invocation addressed to the Trinity. In xxii. 3 we read of the " invocation of the Holy Ghost " in the Eucharist here the meaning seems to be prayer for the Holy Ghost. On the whole, St. Cyril
:

We
;

I.

23]

NOTES

175

seems to support the Testament. The Council of Hippo, in North Africa, in 393 (can. 21, Hefele, Councils, ii. 398, Eng. trans.), forbade such invocations addressed to any but the Father. " In prayer, no one shall address the Son instead of the Father, or the Father instead of the Son, except at the altar, when prayer shall always be addressed to the Father. No one shall make use of strange forms of prayer without having first consulted well-instructed brethren." Bishop J. Wordsworth {Rev. int. de thiol. 1900, p. 471) suggests that this was prompted by the Testament. For the order of the three Persons in the latter, cf. Ignatius (Magnes. 13), "in Son and Father and in Spirit," and 2 Cor. xui. 14. The Ignatian passage is omitted by the interpolator (who is the same as the compiler of A.C.), but that would be accounted for by the Arian leanings of the latter, and therefore there is no good reason for supposing, with Bishop Wordsworth (C.Q.E. April 1900), that it is not genuine. In Eth. CO. and H. and (though less explicitly) in Sarapion the Father is addressed. In St. Chrysostom's writings (Brightman, L.E.W. 474) the priest " calls the Holy Ghost to come and touch the oblations " (to. jrpox.sifiiva) here, as in the Pfaffian fragment, the Holy Ghost seems to be addressed. In De Sacerdotio, iii. 4 [179], St. Chrysostom speaks of the priest bringing down, not fire like Elijah, but the Holy Ghost. In the later 2. What is prayed for in the Invocation. forms, at least, the prayer is for the descent of the Holy Ghost to transform the elements that the communicants may receive a blessing. Sarapion is unique in asking God to send His holy Word to come (mSrifirisa.Tu, a favourite word with him) on the elements, " that the bread may become (yhnrai) body of the Word," "that the cup may become blood of Thy Truth," with a prayer for the recipients. Sarapion has not a very clear hold on

the personality of the Holy Ghost. Justin Martyr {Apol. i. 66) appears to call the Holy Ghost the Word of God. " As Jesus Christ was made flesh by the Word of God, ... so the food which has been given thanks over {ib^apiernMrnv) by prayer of the Word (or prayer for the word ?) which is from Him (a/ TertuUian also seems to conih-X/iQ Aoyou rov 'sa.f ain-oC), etc. fuse the Word and the Spirit of God (adv. Praxeam 26, Migne, vol. ii. col. 212). All other known anaphoras seem to ask definitely for the Holy Ghost; but Eth. CO., H., St. Chrysostom's writings {uhi supra), and the East Syrian Addai and Mari (see above, p. 171) have no prayer for the transforming of the elements, only one for the communicants. The Invocation my Lord, come of the last named is, " May Thy Holy Spirit,
:

176

NOTES

[I.

23

and rest upon this oblation of Thy servants, and may He bless it and hallow it, and may it be to us, O my Lord, for the pardon," etc. The later East Syrian anaphoras have Invocations of the ordinary later type. Eth. CO. and H. have not even "bless it and hallow it." The Test. Invocation deliberately omits a reference to the Holy Ghost which was in its predecessors.

On

the other hand, A.C.

viii.

12 (Lagarde, 256^^)
. .
.

that Send down upon this sacrifice Thy Holy Spirit, He may declare (or make, an(pri\iri) this bread the body of Thy Christ, and this cup the blood of Thy Christ, that they who partake," etc. And the Egyptian Anaphora, derived apparently from A.C, has " Let the high priest pray over the oblation that the Holy Ghost may descend on it, making the bread the body of Christ, and the chalice the blood of Christ" (Sah. Eccl. Can. 66, Tattam, p. 122; Brightman, L.E.W. Also the Anaphora of our Lord, while retaining the 462).

have

"

adds another of the later type. [See an interesting article by Dr. Swete on Early Eucharistic Belief in J.T.S. iii. 161 (published since the above was written).] It would seem that after the rise of the Macedonian controversy the invocation of the Holy Ghost became universal, probably as a protest against the Pneumatomachi. As the Test, writer is very precise as to the personality and divinity
Test. Invocation, clumsily

Holy Ghost, we may conclude that his liturgy was written before the controversy arose. It is otherwise inconceivable that he would have erased an already existing petition for the Holy Spirit.
of the

The earlier anaphoras have (p. 74). no Intercession or little developed ones. Eth. CO. and H. have none in Sarapion this feature is but little developed, but he recites the names of those prayed for, departed [and The Test. Intercession is simple, whereas that in living?]. Ar. D. is much more elaborate (see note above, p. 167; this is another sign of the priority of Test.). St. Chrysostom describes a rather elaborate Intercession at Antioch (Brightman, L.E.W. It would seem, however, as if the Intercession was 474).
either
;

The Inteecbssion

developed earliest in Jerusalem, for St. Cyril's description is very full, for the first half of the fourth century. He mentions prayers for the common peace of the Church, for the tranquillity
of the world, for kings, soldiers, allies, the sick

and

afflicted,

the departed are commemorated, "first patriarchs, prophets, apostles, and martyrs, that at their prayers and intervention God would receive our petition; afterwards also on behalf of the holy fathers and bishops who

and

all

who need;

I.

23]

NOTES
us,"

177
departed

have fallen asleep before

{Cat. Led. xxiii. 8, 9).

and

for all the faithful

before

The Benedictus qui venit (p. 75). communion is noteworthy. So

In the modern Coptic
it

(1) Itsposition in Test,

in A.C.

viii.

12 (Lagarde,

259^^).

of the women. It is has no Sanctus), nor in St. Mark (Greek), nor in the modern Abyssinian. It is joined to the Sanctus (perhaps a later arrangement) in most of the great liturgies (St. James, Greek and Syriac, all three East Syrian, and St. Basil, St. Chrysostom, and the Armenian). It is not joined to the Sanctus in Sarapion, but it is not mentioned elsewhere, as not belonging to the priest's part. It is not mentioned in Cyr. Jer. (2) The past tense (" that hath come "). In the Gospel passages of the Pshitta, as usually read, the present is used, but Pusey and Gwilliam (TetraevangeliuTn, Sanctum, Oxford, 1901) give as a variation " came " in St. Matt. xxi. 9 from the margin of a ninth or tenth century MS. (Massora 2), and from the text of a sixth century Vatican MS., which also has the past tense in St. Luke xiii. 35. Thus we cannot be sure that James of

munion

comes just before the comnot found in Eth. CO. (which also

Edessa had a past tense before him in his Greek copy of Test. he might have been influenced by the biblical phrase which was familiar to him in his description of the Liturgy of his own day, in his letter to Thomas the presbyter (Brightman, L.E.W. 490 ff.), he does not mention the Benedictus. With the " hath come " we may perhaps compare the Syrian interpretation of Maranatha (an Eucharistic watchword, connected in Didach^, x. 6, with the Hosanna) as meaning " The Lord hath come." As A.C. (uhi supra) has "cometh" in the Benedictus, it is not unlikely that the past tense is due to James. (3) There is no Hosanna in Test., as there is in A.C. viii. 12 (ubi supra). It is not mentioned in Sarapion nor in St. Cyril
;

of Jerusalem.

The rule about not communicating (p. 76). and A.C. vi. 27 (Lagarde, 1892sff-), where it is denied that the Jewish ceremonial law remains, though the Jewish moral law is upheld by quotation as for all time. The A.C. writer says that mere physical pollution cannot separate any one from prayer, only moral pollution can do so. (2) Communion of the clergy. We notice that all the clergy from

Communion.

(1)

Cf. Lev. XV. 16, 19,

bishops to subdeacons, including widows, but not deaconesses, are called " priests." It may be remarked here that there are two Syriac words equivalent respectively to hpivc, sacerdos, and vpigBiiTipoc, presbyter, the former denoting office and

178

NOTES

[l-

23

duty, the latter denoting rank, and usually confined to the second order. In this translation " priest " renders the former, and "presbyter" the latter. In Syriac the abstract word " priesthood " denotes the ministry in all its grades thus St. Ephrem Syrus, who was a deacon, says that he was of the
;

" priesthood." The communi(3) Communion of the people. cant apparently says the prayer while holding the Holy Loaf For the words of adminiin his hand, before consuming it. The Syriac stration and the administrators, see pp. 222-224 word for " babes " means either infants or children under five (so II. 8, 19, and elsewhere). The prayer said by the communicants is almost exactly the same as that now said by the priest in the modern Coptic (Brightman, L.E.W. 185^^), and by the Note the faithful in the modern Abyssinian (Br. 241'). " Amen " before it in the Coptic, and the double " Amen " after Cf. modern Abysit " to apply to the body and the blood." It does not sinian, in Br. 241*, 241^'. (4) The lord's Prayer. occur in Test. But in the communicants' prayer there is a clear reference to it. It is absent also from Eth. CO., Sarapion, and A.C. viii., but Brightman (J.T.S. i. 97) thinks that it is implied in Eth. CO. and Sarapion. It was used at Jerusalem in St. Cyril's time in the Liturgy {Cat. Zed. xxiii. 11-18); he comments on it (omitting the doxology) and places it directly after the Intercession, before the San eta Sanctis and Communion. St. Chrysostom mentions the Lord's Prayer, but his language (in Gen. xxvii. 8) does not necessarily imply that it was said publicly as part of the service, though that is probable (Brightman, L.E.W. 480, note 28). In Didach^ (viii. The doxology in 3) it is to be said (in private ?) thrice daily. the Test, communicants' prayer, such as it is, is a variation of the common doxology of the Lord's Prayer, and illustrates the way in which it crept into the text of St. Matt. vi. 13 the doxology of the Lord's Prayer seems to be still more clearly aUuded to at the end of the post-communion thanksgiving of Test. Thanksgiving after Eeception (p. 77). For the phrase " helmsman of souls," see the description of the church in A.C. ii. 57, noted above on I. 19 (p. 149). Absence of Vestments, Trisagion, Fraction. (1) Vestments. In I. 34 the deacon is ordered to wear a white vestment, but not at the Church service. Eucharistic vestments are referred to in C.H. (see p. 163). (2) The Trisagion (Holy
;

God, Holy Mighty, Holy Immortal, have mercy on us), afterwards such a favourite feature, was probably not introduced into the Byzantine Liturgy till a.d. 434-446 (Brightman

I.

23-26]

NOTES

179

(3)

L.E.W. 531"). The Fraction.

We

find
is

This

not in Cyr. Jer., but it Eucharist of Eg. CO. and H.' for which see

it first at Chalcedon (ih. 590). a more remarkable omission. It is is in Sarapion and in the baptismal

p.

221

f.

Chaptees

24, 25

Peayee ovee Oil and Watee. from those in Eth. CO. and H.
" gifts of

This prayer

is

quite different

healing " (but generally to The Test, prayer seems to be the ing) or to the Paraclete. work of the Test. Compiler, or, as the use of the name " Paraclete" (here only in Test.) suggests, perhaps of the supposed

They have no reference to strengthening and sanctify-

Montanist Church Order which he used. The name "Paraclete" used in A.C., e.g. in the bishop's ordination prayer (viii. 5, Lagarde, 237^^), where it is an interpolation by A.C, not being in Const. H. or CH. or Eth. CO. there. So in A.C. ii. 26 The oil and water are for the sick. In (Lagarde, 55^^), etc. " Sarapion 5 there is a " prayer concerning the oils and waters In that are offered, with a reference to healing as Test. Sarapion 17 the water is to be drunk (" that it may be to those ."), and so in A.C. viii. 28 (Lagarde, 266^" who partake " water for drink and cleansing "), where the bishop or presbyter blesses oil and water, mentioning the power of healing and putting evil spirits to flight. But in some cases it was poured Test, does not say or sprinkled (Brightman in J.T.S. i. 261). Sarapion 17 mentions the blessing of oil, bread, and which. water for the sick. We notice that the healing of the soul as well as of the body is referred to in Test, and elsewhere as in ^For the use of the name " the Lord " of St. James v. 14, 15.^
is

the Holy Spirit, see pp. 40, 201, 241.

Chaptek 26
This chapter, which shows prayers addressed to our Lord, is apparently the work of the Test. Compiler. There are a great many of these prayers in Sarapion, but they are quite different from those of Test. For characteristic phrases of Test., see Introduction, p. 21 ff. Hymn of praise.] This word is used for the canticles as well as for those prayers which offer praise. For some instances of East Syrian " hymns of praise," see Maclean, Hast Syrian

The Pee-anaphoeal Peayees.

of

an enthusiastic love

Daily

Offices, p.

156, etc.

180

NOTES

[I-

26

We praise Thee, etc.] This response is an instance of antiphonal singing, in which the minister says a verse and the people answer with another cf. the Gloria Patri and Ps. cxxxvi. See below, p. 181. That cannot be injured (p. 80).] Compare the rule about
;

Communion, pp. 137, 239. In Thine own person (p. 80).] Syr. qnftma. In the Eutychian and Nestorian controversies of the fifth century, the Eutychians maintained one qnum^ and the Nestorians two
qntlmas in our Lord, while both taught one Parsopa. Four hymns of praise (p. 81).] The hymns of Moses would be Exod. xv. 1-21 and Deut. xxxii. 1-43 the hymn of Solomon, the Song of Songs those of the Prophets, the Song of Isaiah (Isa. xii.), the Song of Hezekiah (Isa. xxxviii. 10-20), the Song of Habakkuk (Hab. iii.), the Song of Hannah (1 Sam. ii. 1-10), and the Song of the Three Children (Apocryphal part of Daniel cf. Test. II. 24). See Bona, Div. Psalmod. xvi. 12, as to songs from Scripture used in the Latin Church, and the reason he gives why the Song of Solomon is not used. See p. 192. This Tliree deacons, three presbyters (p. 81).] number, of course, does not mean the whole number in the city. For the choir, see below. The applied Sursum Gorda with Benediction (p. 82). Test, applies this from the Eucharist to the other offices; at the beginning of this chapter there is also a reminiscence of the Sursum Corda. The East Syrians similarly apply it in the baptismal office. The Tormentor of darkness, the Ray of light (p. 83).] If the reference is to St. Matt. viii. 29, the " darkness " would be the powers of darkness, Satan and his angels. Compare Milton's " Of the eternal, co-eternal Beam." Who adornest all (p. 83).] The same thought is found in a prayer in the (thirteenth century) Pontifical of Bishop David de Bernham of St. Andrews. The Choir (p. 81). It is not very easy to reconcile the notices here and in II. 11, 22, either as to the composition of the choir or as to the method of antiphonal singing. Some features, however, are prominent. (1) The singers are not yet a separate " order " (a mark of early date), whereas in A.C. iii. 11 (Lagarde, lOG^") they are distinctly so (oJfiou?); so in Ap. Can. 43 (42) and 69 (68); and at Laodice'a (can. 23) cantors are not allowed to wear a stole, a sign that they wished to do so and were pushing their claims as an order. The "boys" are mentioned in all the three Test, passages; cf.
; ;

"

I.

26, 27]

NOTES

181

account of the boys answering Kyrie Eleison to the But here male virgins besides deacons and 152). priests are mentioned, while II. 1 1 only refers to the boys, and II. 22 only adds female virgins. We (2) Method of singing. should not expect any mention of instrumental music. This was not introduced till at least the seventh century, and then in the West. The notices of antipJwnal singing in Test, at once attract our attention. That in some form or other this method of singing was used by the Christians from the earliest ages, is clear from Pliny's letter to Trajan (" saying to one another in turn ") and this we should have expected from the example There are, however, two methods of antiphonal of the Jews. singing: (1) that in which one singer says a portion, and the others answer and (2) that in which two choirs answer each other. The latter was the Jewish custom, and it is common in Christian Churches to this day, both in the West, where it is the usual custom, the choirs being divided into the sides of the dean (decani) and of the precentor (cantoris) and in the East, especially, for example, among the East Syrians, who name their daily office book " Before and After," from the " first and " second " choirs which alternately begin the singing. But in Test, there seems to be no certain trace of this method, unless it is referred to in II. 22 in the one case of psalms said in private houses. In the first clause of II. 22 the other method '' is prescribed In answer to him who singeth the psalms This is let the virgins (fern.) and boys respond and sing." probably the method here, in I. 26. The people adopt it in the response " We praise Thee " (see p. 180), and perhaps in the psalms and canticles the choir do similarly, one singer saying a clause and the rest responding with the next; and so in The people do not join in the psalms and canticles, II. 11. but in II. 11 they join in with Hallelujah. In A.C. ii. 57 (Lagarde, 85^^) one sings the psalm and the people answer (6 The first method of antiphonal Xabc r& aTiposTi^ia Ivo-^aXXiro)). singing is attributed by Socrates {H.E. vi. 8) to St. Ignatius of Antioch, and may have been common in that city. For a full discussion of the subject, see Bishop J. Wordsworth, Ministry
Silvia's

litany

(p.

of Grace, 203, 341.

Chapter 27
See Note to I. 35, p. 193. Let the prayer he completed.'] The Lections. There are none except at the Eucharist, save as noted in II. 18, and so in Silvia and A.C. The words " the prophets and the rest " must include the " Apostle " (St.

182

NOTES

[I- 27,

28

Paul); see the latter specially mentioned in the instruction and it is probably intended by of catechumens in I. 22, II. 1 In I. 31, however, only the the "New [Testament]" in II. 4 Prophets and Gospel are mentioned in the catechtmiens' teaching (p. 95), For the readers of the lections, and for the posi;

tion of the order of " readers," see pp. 203

f.

PiiEACHiNG. note that, though the Mystagogia is not to be said before every Eucharist, yet there is to be always teaching before the mysteries (cf. the reason in I. 28). So the Western Eeformers insisted on a sermon at the Sacraments. The " bishop or presbyter " teaches in Test. in A.C. ii. 57 (Lagarde, 86^) each one of the presbyters exhorts, and then last Bishop of all the bishop, whose special work it was to preach. J. Wordsworth {Ministry of Grace, 164 f.) thinks that presbyters' preaching in the fourth century was more common in the East than in the West, and a revival. He mentions as evidence for apostolic times, 1 Tim. v. 17 for the second century, PseudoClemunt (2 Clem, ad Cor. xvii. 3) for the fourth, the Council of Ancyra in 314 (can. 1), Silvia, A.C. as above, and St. Chrysostom (ITovi. 2 in verbis Esaiae). Sozomen tells us that preaching was uncommon at Eome (vii. 19). Dismissal of Catechumens. In A.C. ii. 39, 41, the penitents as well as the catechumens leave the church after the lections (in AC. viii. there are elaborate dismissals). Penitents in AC. are restored with laying on of hands. In Test, they are not mentioned as a class (see p. 194). For the " laying on of the hand" in the sense of a benediction, cf. II. 5, 6, 20. The underlying Greek word is j^s/^o^sir/a, which, with its Syriac parallel, is constantly used both for an actual contact and for a mere stretching forth of the hand in blessing e.g. cf. A.C. viii. 36-38, where y^nfokaia. is used for a benediction. Note that yjifoTona, on the other hand, is used both of laying on of hands in ordination {e.g. in A.C. viii.) and of the election or appointment of the clergy.
;

We

Chapter 28
last chapter (printed

The Arabic Didascalia lias tliis in its below in Appendix II.), but in a different form, on the whole shorter than the Test, form, though the Address of Death is slightly longer. The principal differences
are, the alteration of the tri]ile division of in Test, into body, soul, and spirit (p. 85 ?), the omission twice of the phrase

The Mystagogia.

Adam

about our Lord descending into Hades in His soul (pp. 85, 87) it omits or alters the antitheses " passible yet not passible. Son

"

I.

28]

NOTES

183

yet not created, incomprehensible yet comprehensible" (p. 86), but retains " dead yet alive " it omits about our Lord's hiding Himself from the armies of heaven (p. 86), but adds that He placed Himself in union with the Virgin's body it omits about our Lord's self-emptying, and alters " the dead race of Adam in " all its kinds " (or properties, see p. 185) to " Adam and his race it alters "through it the whole nature of mankind, (p. 86); always bearing it (the cross), is made inseparable from God the cross) at all times standeth (p. 87), to " who (or which ? on the highest grade of perfection." It retains, however, the
;

personification of Thought, Intelligence, so characteristic of

and the reference (p. 86) to the blood and spirit of our Lord being our hfe and holiness (but in this case with a slight change). The Address of Death is slightly enlarged in Ar. D. Not improbably this address was familiar in many different forms, quite apart from the Mystagogia (see p. 185) and the Ar. D. writer would naturally insert the form which he knew. The strange conclusion in Test., identifying the Spirit with the " Voice " of God through whom our Lord gives thanks to the Father, is shortened and altered in Ar. D. into an equally strange form which has reminiscences of Test., and which could have hardly been the original of the latter, but which could well have been derived from it. In Ar. D. Jesus thanks " the Word of Qod, the Father" for the speech through which the world was made " that is the icord that through the Spirit is in Us, which ." speaketh with Thee alone The Bishop of Salisbury {Rev. int. de thiol. 1900, p. 461) thinks that the Ar. D. form is the older. It is certainly shorter and, had we been dealing with a prayer, this would be suggestive of priority. It will be noticed (compare the section on the theology of Test, in the Introduction, p. 18 f.) that Ar. D. has not got the clauses which Dr. Wordsworth marks as Apollinarian, and the inference which appears to be most probable is that the Ar. D. writer omitted phrases which by the time that he wrote (though not in the time of the Test. Compiler) had become discredited as tainted with Apollinarian heresy. In the concluding section Ar. D.
Test.,
;

certainly appears to be later it is difficult to conceive the Test. Compiler evolving his conclusion from the short section of Ar. D. And as the preceding chapters of Test, are almost certainly earlier than Ar. D. (cf. pp. 154 f., 158, 161 f., 167, 176),
;

we conclude that Ar. D. is derived from Test., and not vice The Testament Mystagogia. Eahmani's version is a
phrase. In the Syriac there the whole of the first part
is

versd.

para-

no

" ille est," " ipse est," etc.

down

to " Provision, Drink,

and

184
Judge "

NOTES
is

[I-

28

When

one sentence, probably depending on " we confess." said. The Mystagogia is clearly meant to be said on Easter Even and Easter Day (in addition to Epiphany and Pentecost), and not on every Saturday and Sunday, though the Cf. the Syriac would be patient of the latter interpretation. times for the widows' " giving praise " in I. 42 (p. 109). Dead Adam (p. 85).] Adam seems to be taken for man as

he was in Adam, as in the Epistle to the Eomans. Who in His (human) soul descended in the Godhead into Sheol The Syr. has mnaphshS, Lat. animatus, perhaps (p. 85).] Gk. 'iiJ.'^Mypi;, i.e. endowed with a soul. We might render it "the animated one." See the Introduction (p. 17) for the alleged Apollinarian theology of Test. The phrase seems to mean that our Lord, who had laid aside His body, was still clothed with His human soul, which was (as Test, proceeds to state) continuously united to His Godhead. Of one will with Rim.] We may perhaps render " in concord with him" (Payne-Smith, Thesaurus Syriacus, 4083, quoting St. Ephrem). The Ar. D. has here "one shepherd," which (if it be translated from or influenced by the Syriac) might have come by mixing up the Syr. B 'lA, shepherd, with B 'INA, mind. If so, perhaps the Greek here had oiUvma. The Angels' Grown, etc. (p. 85).] The angelic hierarchy here somewhat resembles that in I. 23 (p. 72), but it is not so numerous. Probably there was no fixed scheme of a hierarchy in the Compiler's mind, as later there was of the ninefold order corresponding to the nine divisions of the priesthood, a favourite

Syrian idea.
Passible {yet) not passible, etc. (p. 86).] Quoted by Bishop Wordsworth as Apollinarian. Note that A.C. viii. 12 (Lagarde, 255^1), where the tendency is all the other way, has a passage not unlike this " The Judge judged, the Saviour condemned, the Impassible was nailed to the Cross, and He who by nature is immortal died, the Life-giver (o ^wotto/o;) was buried that He might loose from suffering and take forth for Himself {l^i\7]Tai) from death those for whom He came {jrapiyiviro), and break
:

the bonds of the devil (cf. Test.). C.H. 196 has also, " that the impassible Lord of the universe suffered for us " but this is bracketed by Achelis.
;

Who
{i.e.

giveth light (p. 86).]

;

This

is

Eahmani's conjecture
left

Syr.

they
in."

DMNHB) read DMNH.

if

so,

the

MSS. have

out a letter, as
"

The Ar.D. has "who maketh

Possibly, therefore,

we should read BMNIH,

who

glad." delightest

I.

28]

NOTES

185

Cast into ignorance the opposing hosts (p. 86).] Alike the good angels and the fallen ones are here described as kept in ignorance of the Incarnation. The ignorance of the devil was a common theme in early Christian times cf. Ignatius, Eph.
;

xix. 1.

Immortality instead of death (p. 86).] The meaning may be that we may be made worthy to pass from death to immortality. It is very doubtful if there is any reference to St. John V. 24. Ar. D. has " that we by His death might have a title to freedom from death and wake up in the real world." The dead race of Adam in all its kinds (p. 86 ).] Lit., by
kinds.

The Syr. word for "kinds" is eldog transliterated. Bishop Wordsworth renders " in its properties." He remarks that ApoUinarius represents our Lord as continuing h toTs avSpoiirhoi; ihuifj^aei, in His human properties, even after His Ascension (C.Q.E. April 1900). For the Ar. D. parallel, see ifboi was one of the Greek words on which James of p. 183. Edessa wrote a commentary (Diet. Chr. Biog. iii. 333). Come to birth as man, though He is God (p. 87).] Compare the Christmas hymn

"Man is worsliipped by Angels, And God comes to birth."

The mystery which
literal translation is
is

revealed

as

it is (p. 87).]

The

given in the text. Eahmani's paraphrase perhaps gives the real sense, " which once was hidden, but now the mystery is opened, and is plain to the faithful, not as it seems to be, but as it is." By this (cross) ask for yourselves (p. 87).] The meaning seems to be: Make your petitions depend upon the cross. might render Ask this for yourselves or Seek to this

We

an oracle) or Ask of this. The Address of Death (p. 87).] The subject of our Lord's descent into Sheol and the " harrowing of Hades " was very common in early Christian literature. There is something like the Test, passage in the apocryphal Gospel of Nicodemus,
(cross, as
; :

xv.-xvii. inclusive.

Compare

especially Test., " flesh

bound by

me," with Nic. xvii. 11, xviii. 4, "sufTereth no corruption," with Nic. xvii. 3 (Hone's sections). The descent into hell was made much of by the Marcionites. It is also mentioned in the legend of Addai (Thaddeus) preaching to Abgarus, as given (literally translated from Syriac) by Eusebius (H.K i. 13) in its conceriiolder form " Thaddeus said ... I will preach and His ing the coming of Jesus, how He was born,
.

186

NOTES

[I-

28-30

abasement and humiliation, and how He humbled Himself, and died, and abased His divinity, and was crucified, and descended into Hades, and burst the bars which from eternity had not been broken, and raised the dead, for He descended alone, but rose with many, and thus ascended to His Father." Things that were on the left hand, etc. (p. 88).] There is a connexion between this allusion to the Judgment and the honourable position given to the older presbyters in 1. 19 (cf. p.
150).

Re rose on the third day (p. 88).] If B.'s reading be right, we might compare the thanksgiving which follows with Jonah's psalm out of the belly of Sheol.
After
" before "

Chapter 29
Presbyters' Marriage. Nothing is said about it bishops and deacons are only mentioned in this connexion (I. 20, 33), perhaps because in the Pastoral Epistles only " bishops " and deacons are referred to. In Ap. CO. 18 it is suggested that Test, seems, however, to presbyters should not be married. He would prefer hint at more than he actually enjoins. celibacy for all the clergy, but feels that he cannot press it. He makes no provision for the support of the children of presbyters or bishops, as he does for thpse of deacons (I. 33). Eevelations expected. This has been noted as a MonThey are mentioned frequently: I. 21, p. 65 tanistic feature. (bishops); 23, p. 74; here (presbyters, and gift of healing added); 31, p. 92 (presbyters and bishops); 32, p. 97 (prophetical utterances by any one) 40, p. 106 (to the saints about In I. 47 gifts of widows, and to the widows themselves). healing, knowledge, and tongues are to be expected by any
; ;

Christians

(p. 114).

Chapter 30
Appointment of the Presbyter, xardaraaii would be the underlying Greek word. See p. 153. Presbyters assisting at the Ordination of a Presbyter. This is not in C.H. 30 or A.C. viii. 15 (Lagarde, 2618"). But it is in Eg. CO. 32 (so Tattam and Lagarde), Eth. CO. 22, H. 1082, and ^^e " Galilean Statutes " 32. Bishop Wordsworth conjectures that the introduction of the custom into the Eoman Ordinal was from Gaul {Ministry of Grace, p. 58). In the Eoman Ordinal the bishop lays on hands first alone, and afterwards with the presbyters. See Note on I. 38, p. 195. Ordination Prayer for Presbyters. In C.H. 30 the prayer

I.

30]

NOTES
same
"

187

is

said to be the

as that for ordaining a bishop; only

" episcopate " are to he changed to presbyterate " [not sacerdos, sacerdotium], and enthronisation is omitted. The Eg. CO. 32 (Tattam, p. 34) says likewise, " Let him pray over him, according to the form which we have spoken of concerning the bishops." But Eth. CO. 22 has a separate prayer, very simple, and the germ of Test. It is as follows (Ludolf, p. 337)

" the

name

of bishop "

and

"presbyter" and

God, Father of our Lord and Saviour Jesus Christ, look on this servant, and bestow upon him the spirit of grace and the counsel of holiness, that he may govern Thy people in integrity of heart. As Thou lookedst upon the chosen people [the Israelites],^ and commandedst Moses to choose elders whom Thou filledst with the same spirit which Thou didst give to Thj' servant and minister (famulum) Moses. Now, my Lord, give to this Thy servant grace which hath never failed, preserving for us the grace of Thy Spirit and our fitting portion, supplying in us Thy worship in the heart (cultum tuum in oorde), that we may sincerely celebrate Thee, through Thy Son Jesus Christ, in whom be praise to Thee, and power to Father and Son and Holy Spirit in Thy holy Church, both now and always and for ever and ever. Amen.

my

Thy

Hauler (108^^) has an almost exactly similar prayer. note: (1) Eth. CO. "govern Thy people " = H. "to help presbyters and to govern Thy people " = Test, "to help govern Thy people (so A.C viii. 15) (2) Eth. CO. and H.
;

But
the

and and

15 have "commandedst Moses to choose elders," so that Eahmani's conjecture that we must correct the " ask " of Test, into " choose " is probably right, James of Edessa having taken s-/.xi-/iiv wrongly in the former sense rather than in the " bestow Him on Thy latter (3) H. and Test, have simply minister," which, as Eth. CO shows, refers to Moses (4) neither Eth. CO. nor H. has the Test. " made disciples by Thee," a confusion of persons being characteristic of Test. (5) the close is slightly different in all three, the prayer being for " us " in Eth. CO. and H., for the ordinand in Test. A.G. viii. 15 have a separate ordination prayer very like We notice that in Sarapion's, however, is different. Test. Eth. CO. and Sarapion the name " presbyter " is not mentioned, in H. only incidentally; in Eth. CO., H., Test., no priestly function is mentioned, and none but reconciliation in Sarapion. A.C mention rris iipoupyiag (sacrifices or priestly duties) on behalf of the people (Lagarde, 262^2). For the phrase "Spirit of the presbyterate," see page 195. The idea is taken from the mention of the spirit in the case The words "who doth of Moses' elders (N"umb. xi. 17, 29).

A.C

viii.

Ludolf 's bracket.

188
not grow old
as in St.
Vis.
ii.

NOTES

[I-

30> 31

4,

" represent a paronomasia which is often found, Clement of Eome {ad Cor. i. 3), perhaps in Hermas, and in Ap. CO. 18 (Tattam, p. 20) " It behoves the
:

presbyters that they should be in the world after the manner of old men," etc. But this is not in the Syriac Ap. CO. (Arendzen in J.T.S. iii. 69). Cf. p. 202. Polycarp, FUl. v. 2.

Chaptee 31
The Copto-arabic translation has altered and modernised much, and has omitted several things in it. The chapter seems to be the work of the Test. Compiler. Presbyters' Fasts. See Note on I. 22, p. 162. Presbyter to visit his Parishes (p. 92). This is nrafoiThe word is used in A.ia.1 translated cf. II. 27, 1 Pet. i. 17.
this chapter
;

the sense of "diocese" in A.C. vtii. 10 (Lagarde, 245^, singular; 245", plural), and A.C. ii. 58 (Lagarde, 88*, 88i5), and Ap. Can. 14, 15 (13, 14). Presbyters' or Bishop's Food and Eaiment (p. 92). Note that the Sermon on the Mount is here specially applied to the
clergy.

Tares in the It would almost seem from (p. 93). this that the writer regards the Christian dispensation as that
" end of the world " in which, in the parable, God is to send forth His angels, and perhaps that these angels are the clergy. The prefixing of the Apocalytic prelude " on the End " lends some probability to this hypothesis. Otherwise, in the face of the parable, this is presumptuous in the extreme. In the day of the Lord, the Word, etc. (p. 93).] Perhaps " The Lord, who Himself is the Word of God, and thus the Judge of those that hear," is the meaning. But not improbably the Greek had "The word will be demanded of him," though the Syriac gender is wrong for this. Let him confirm, with the word of teaching (p. 95).] Copto-arab. inserts instead of this " Let the presbyter have the power of a bishop in all things except ordination and consecration of holy places and the altar and therefore a presbyter should exercise the works of virtue which also a bishop should exercise." Copto-arab. also omits the paragraph, " Let him fast care for his work." Let him receive of the cwp (p. 95).] That is (perhaps) ordinary wine, but such as is used for the Eucharist. See The text is translated literally, but Eahmani suggests, p. 163. " If it is proper that he should receive wine it may be rightly
.
.

Wheat

I.

31-33]

NOTES

189
as
. .

of the cup, let so

much

suffice

him

."

This requires an

extra letter {D).

Chapter 32
Peesbyters' daily Hymn of Praise. This chapter is apparently the Test. Compiler's own work, and is modelled on I. 26. There appears to have been no fixed time for these prayers, but each presbyter would say them " at his own time," with some of the faithful to respond. As there were to be twelve presbyters, they would be repeated twelve times. At any rate they are not part of the public dawn service (see Note to I. 23, p. 164); the pre-anaphoral part of the latter is only appointed to be said when the Eucharist is celebrated^ Compare II. 24 (see Note, p. 236 f.) on the that is, not daily. There nothing is laid down as to what Hours of prayer. prayers are to be said at those times. It would appear that these latter prayers were less formal and were not fixed. Daily services are more developed in A.C. vii. 47 and viii. 34-39. We find there fixed Psalms and the Gloria in excelsis. There is no table of psalms or lessons, however. Cf. A.C. ii. 59. In the treatise Be Virginitate, of the end of the fourth century, much is added fixed psalms, Nunc Dimittis, Benedicite. For Silvia's description of daily service at Jerusalem, At Eome daily public service was not introsee Note, p. 238. duced till at least the fifth century and Bishop Wordsworth {Ministry of Grace, 347) thinks that daily public morning and evening prayers were not known even in the East till the This is only an arguthird quarter of the fourth century. ment from silence, but the evidence of Test, favours it, for it lays down no formal public daily prayers for all men. Love Feasts (p. 96). Lit., "rests," the same word as in In other writers it also means funeral 2 Pet. ii. 13, Jude 12. feasts; cf. C.H. 169, AC. viii. 42-44 (Lagarde, 276=* tf.). revmrd for saying prophetical words (p. 97). See I. 29, Note on Eevelations, p. 186. Copto-arab. omits this sentence.
:

Chapter 33
S. numbers this 37, and the last part of our 31 is numbered by S. 35 and 36, the number 35 going straight on from 14; the numbers 15-34 are omitted, whereas no notice is taken by S. in its numbers of our 32 being omitted. This would show that S. is copied from a MS. which had not

our

32, since S. did

not invent

its

own numbers.

190
Deacons' Makriage.
phrase " from a wife." (but once only) in Ap.

NOTES

[l.

33, 34

See pp. 153 ff., 186, especially for the Deacons' marriage is expressly allowed
20.
:

CO.

A
from

handicraft.] Copto-arab. adds works of piety."

"

which may keep him

Chaptek 34
For proclamation (p. 98).] Lagarde suggests sV; rpofiri, but he does not like it. "Proclamation" does not make good sense, and S. did not understand it. It may be permissible to conjecture Z'BDTA, for service, instead of LSBBTA, for proclamation, as R and I) are constantly interchanged in Syriac. It will then agree with Eg. CO. 33 (Tattam, pp. 34, 36), " he shall not be ordained for the priesthood, but for the
service of the bishop," as in Test.
I.

38,

where see Note

(p.

195).

The Deacon the Counsellor of the whole Cleegy Eg. CO. 33 (Tattam, p. 36) says that he is not the (p. 98). counsellor (irii/i/SouXos) of the whole clergy Eth. CO. 23 says
;

not appointed to be the teacher of all the ordajned 109^ says he is not partaker of counsel in the clergy. Test, deliberately here extols deacons, and separates this precept from the beginning of I. 38, with which it is connected in the other Church Orders. The tendency to disparage deacons found in much fourth century literature is not found in Test.
is

he H.

But

see II. 10,

and

p.

223.
98).

The Deacon the Mystery of the Church (p.

ff6,u./3oXo(

Lagarde,

Perhaps the former is what James of Edessa read, but he may have mistaken it for adfiBouXog. In that case the Test. Compiler would mean " the counsellor of the whole clergy, yes, the counsellor of the Church." Lagarde compares A.C ii. 28 (Lag. 57'), which speaks of the presbyters as the counsellors (a{i/j.^o-jXoi) of the bishop and the crown of the Church. For they are the senate and council (ewiSpiov xai /SouXjj) of the Church. Copto-arab. reads " that he may accomplish those things which the rule orders him (to do), with reference to the bishop and presbyter, that he may warn them about the things' which are necessary, that he may be faithful
or /Muarripm.
:

as regards the mysteries of the Church."

The

translator evi-

dently did not understand

how a deacon

could be a " mystery."

Copto-arab.

Deacons burying the Dead. See p. 235. Deacons keeping Order. See pp. 133, 232.

transfers these rules to the chapter about the Liturgy (I. 23). Deacons and the Sick. See p. 234. Cf. A.C. ii. 32, 44,
iii.

19,

where they are

to tell

the bishop,

and

so Eg.

CO. 33

I.

34]

NOTES
p. 36),

191

unlike Test., which leaves them with a larger Later there were special officials who visited the sick, especially in pestilence; they were numerous at Alexandria, and were called parabolani {KapaBo^a.viTg). Their office ceased soon after Justinian. In the fifth century they became a somewhat turbulent body, and they distinguished themselves for their violence at the Eobber Synod of Ephesus in 449 (Diet. Chr. Ant. 1551 Wordsworth, Ministry of Grace, 196). Deacons gradually endeavoured to extend their power, and to devolve their minor duties on subordinates. It is a mark of early date'of Test, that so many menial works are given to deacons. Chief Deacon entertaining Strangeks (p. 99). See

(Tattam,

discretion.

Note on
this

I.

19, p. 152.

This is probably the first mention of (p. 99). vestment in known Christian literature. Here it is used by the chief deacon (cf. I. 19) in the guest house, presumably as a badge of office. It is not mentioned as being used in service time. Outside Test., stoles are first mentioned at the Council of Laodicea in Phrygia (can. 22, 23), the date of which is uncertain, but which was probably held in the last half or last quarter of the fourth century. Those canons forbid subdeacons to wear them they were evidently not then new things, and
;

The Stole

the reference is to their use in service. Their use in Test, merely as a badge of office, and only by the chief deacon (the other deacons and the subdeacons had not yet put forward a claim to wear them), would seem to point to a date earlier than Laodicea. We" notice that the deacon wears the stole on one shoulder, as is the case at the present day. Number of the Clergy. This will be a convenient place to consider the numbers of clergy in the different ranks. Test. here (p. 99) enumerates twelve presbyters, seven deacons, Coptofourteen subdeacons, thirteen widows who sit in front. arab. says there are not to be more than twelve presbyters in the Church, seven deacons, four subdeacons and readers, three widows, and singers (it does not say how many of the last). The twelve presbyters would correspond to the Apostles, or to half the elders of the Apocalypse (cf. pp. 149 f., 200). The seven deacons are as in Acts vi. Test, omits here (but not elsewhere) readers, and we are perhaps (like Copto-arab.) to include them in the subdeacons. Kahmani conjectures from Copto-arab., and also from the number (three) of widows in Ap. CO. (see " below), that we are to amend the Test. " fourteen and thirteen But this is unlikely, as from the arrangeto " four and three." ment at the altar (see pp. 7&s: 169) there must have been a

192

NOTES

[I.

34, 35

very large number of widows. The following is a summary of the different orders, and is indebted for some of the references to the Ministry of Grace, p. 152 ff. Ap. CO. 17, 18, mentions three, but refers (1) Presbyters. to the twenty-four of the Apocalypse perhaps three is meant to be the minimum, twenty-four the proper number in the whole city. There were thirty-six (or forty-six) at Eome in 251, according to Cornelius' list in his letter to Fabius of Antioch (Eusebius, JI.K vi. 43) Wordsworth suggests thirtysix as nearly half of Moses' elders but it is possible that it is the half of the seventy-two disciples of our Lord " Seventytwo disciples " being a common substitute for " the Seventy " in Syriac literature, and also, e.g., in the Abyssinian Anaphora of our Lord (see p. 249)? The late and untrustworthy Eutychius, Arab patriarch of Alexandria in the tenth century, mentions twelve presbyters in that city in early times, and the number is highly probable. St. Ignatius compares the presbyters to the Apostles' college, and they may have numbered twelve at Antioch (Trail, iii. 1); A.C. ii. 26 (Lagarde, 55*) and H. 37^^ also liken the presbyters to the apostles.
; ;

Seven in Cornelius' list at Eome in 251, also (2) Beacons. at Neocaesarea in 315 (can. 15, referring to the Acts). So

But Ap. CO. 20 in Syriac (Arend71) names three, quoting St. Matt, xviii. 16 Tattam's version (p. 22) reads with less probability, " let the deacons be appointed by three testifying," etc. Seven in Cornelius' Eoman list in 251. (3) Subdeacons. Not mentioned in Ap. CO. At Constantinople, later, there were seventy (Diet. Chr. Ant. 1939). As to their numbers we have no information. (4) Readers. Not in Ap. CO. Cornelius mentions fifty-two " exorcists and
Prudentius,
zen, J.T.S.
ii.

18, v. 157.

iii.

readers."
(5) 198).

Widows.

In Ap. CO. 21 three (see below on

I.

40, p.

note that there were in the East no acolytes, of whom Cornelius mentions forty-two at Eome in 251 and that in Test, there are no exorcists or doorkeepers as separate classes. Cornelius has no deaconesses, virgins, nor psalmists (singers).
;

We

Chapter 35
THE deacon's UTANY
This chapter
is

omitted in the Copto-arabic translation

it

I.

35]

NOTES

193

is

apparently in the main the Test. Compiler's

own

composition.

For the word "admonition," see p. 169. The Deacon the Eye of the Chuuch (p. 99). Cf. A.C. ii. 44 (Lag. 73^), where the deacon is to be the hearing, eye, mouth, heart and soul of the bishop. The Litany. (1) The ectene or litany is said in Test, before the Eucharist, as in all later rites; in the West, in mediaeval times, it took the form of the procession before Holy Communion but in the East a litany is said at other services, in the evening as well as in the morning. In Silvia a litany is said at the " lamp lighting " service at 4 p.m.
;

(see pp. 152, 238).

The modern Abyssinian Litany is clearly derived from See Brightman, L.E.W. Ixxvi. and 206208, where it is given, and note especially the petition for late comers, as in Test. I. 36. The Abyssinian has " martyrs " for Test. " confessors," " widows and celibates " for Test. " presbyteresses" (for which see p. 199), omits deaconesses and catechumens, but adds singers, virgins, and ascetics; it has "excommunicated" for the Test, "persecuted," and adds several clauses. The petition for late comers is inserted at the end, thus " Let us draw nigh and ask the Lord that He may hear and accept our prayer. For our thanksgiving we beseech that the Lord write our petition in the book of life, and the eternal God remember us in the resting place of saints in His own light. For those of our brethren and sisters who lag behind we beseech that the Lord grant them to have a fervent desire and turn away from them the bondage of this world, and give them a good conscience and love and good hope. For the sake of the body and blood of the Son of God, so be it, so be it."
(2) this

Testament one.

(3) No response of the people is given in the Test. Litany, but from the example of Silvia and of later litanies we cannot doubt that they said " Lord have mercy " after each clause. Bishops eightly dividing the Woed of Teuth (p. 100). So frequently of bistops e.g., A.C. viii. 10 (Lagarde, 245"), and later litanies; so again in A.C. ii. 43, viii. 12 (Lag. 72i6, 2562^). Here James of Edessa doubtless translates direct from the For Length of days The Pshitta has " preaching." Greek. 245i9). Except for these two (p. 100), cf. A.C. viii. 10 (Lag. points the A.C. Litany differs greatly from Test.
:

The Bishop completing the Pkayee (p. 102). Compare the presbyter or bishop beginning the prayer a little before (p. 100). Cf. 1. 27. Can this mean giving a blessing before and after the litany, or is it left to the bishop (or presbyter) to pray ex13

194
tempore

NOTES

[I-

35-37

? In A.C. viii. 11, there is a long prayer after the deacon's Utany said by the bishop (Lag. 2463<>). In the Liturgy " of Addai and Mari (see p. 35) the deacon " completes (says a ? Brightman, L.E.W. 271). bidding prayer

Chaptek 36

Late comeks. (1) Instead of " that of the " the beautiful one." Lagarde understands it come
late to the service, either

dawn," S. reads thus " If any

:

when the

SrS/iEv xa'KZs, let lis

stand upright (lit., beautifully), is being said, or when the offer." according to a marginal gloss in S. ing is being offered But the 2rw/isv xaXuig does not occur in the Test. Liturgy and though no doubt this was what the S. scribe, or at least the S. glossator, understood by " the beautiful one," M.B. probably have the original reading. By the "hymn of praise of the dawn" we must then understand the pre-anaphoral prayers. (2) Lagarde renders "let him beseech" (instead of "let us beseech ") as if these words were part of the canon. But the new context of our 35 shows that this is wrong. (3) The words about, late comers are inserted by Copto-arab. in the chapter about the Liturgy (I. 23). It says that before the Liturgy the subdeacon is to shut the doors. For these words in the modern Abyssinian Litany, see p. 193.
. .

Chaptee 37
This seems to be the work of Test. Compiler. Copto-arab. omits almost all of it. Treatment oe post-baptismal Sin. " Let not the deacon bring him in, even if he repent." This has been treated by Bishop Wordsworth {Ministry of Gh-ace, 30) as an example of extreme severity, and as Montanistic. The only parallel instance in the Catholic Church would be the ultra-rigorist Council of Elvira in Spain, dr. 305 a.d. But this seems to be a mistaken interpretation of Test., and has nothing else to bear it out in the rest of the work. The meaning appears to be merely that the deacon is not to have the power of dealing with the case. Much discretion is given to the deacon (cf. especially Note on p. 190), but in this case the matter is taken out of his hands. Penitents. This is almost if not quite the only reference to them in Test. There are no stations of penitents. See
. .
.

Introduction,

p. 37.

I.

37, 38]

NOTES

195

work.] This is a characteristic phrase (Introduction, p. A.C. ii. 61 (Lagarde, 92*) " Let such an one know that the handicrafts {ri-^^vai) of the faithful are activities {iiripyia), and that godliness is a work," but the context is different. So A.C. ii. 27 (Lag. 55") " If any one does anything apart from the bishop, he does it in vain, for it will not be reckoned to
22).
Cf.
: :

him

as a work."

"If the deacon accomneglect the sacred ministry of the Church, which belongeth to his degree and which placeth the fear of God always before his eyes, and inciteth love to the places of the rest of God " (cf 1. 1 8 s/. ?, and Note on p. 148).

Last Paeageaph.

Copto-arab. says

plish these [works of piety], let

him not

Chaptee 38

The Deacon not appointed to the Peiesthood. (1) This phrase itself would be sufficient to show that Syriac was not the original language of the Testament. See Note on the Communion of the Clergy in I. 23 (p. 178). (2) This passage is found in the Other Church Orders. C.H. 33, 34 say (but not in reference to the bishop alone laying on the hand) that a deacon does not belong to the preshyterate but to the diaconate, as [becomes] a servant of God. Let him minister to the bishop and presbyters in all things, not only at the time of the Offering, and minister to the sick. Eg. CO. 33 (Tattam, pp. 34, 36) says that the bishop alone lays hands on the deacon, because the latter is not ordained for the priesthood (Lagarde, hpsiav) but for the service of the bishop, that he may do those things which he It goes on about his not being the counshall command him. sellor of the clergy (see p. 190). So Eth. CO. 23 and H. 109i8 both these agree with Eg. CO. in referring to the " spirit of the preshyterate " which the deacon does not receive, and which Test. (I. 30) refers to in the ordination of a presbyter, where the others do not mention it. [Test, personifies it, and refers H. also fills a gap in Eth. CO. to it also in I. 35.] (Ludolf) here, and adds that the presbyter receives and does not give the " common and similar spirit of the clergy " (communem et similem cleri spiritum), and therefore does not " ordain the clergy, but at a presbyter's ordination he " seals (consignat) when the bishop ordains then the presbyters lay on hands in addition (superimponant manus). We may compare C.H. 47, which say that a confessor, though he does not receive the form of the presbyterate, yet has got its spirit (see next chapter). In H. 40* and the Ethiopic Didascalia (Piatt,
;

196

NOTES

[I-

38, 39

16), it is said that the deacon does service for presbyters as well as for the bishop. The Statuta Ecclesiae Antiqua, 4 (qu. by "Wordsworth, Ministry of Grace, 166, who calls them the " Galilean Statutes "), give the same reason for the bishop alone ordaining a deacon "because he is consecrated not to the priesthood (sacerdotium), but for service (ministerium). The eighteenth canon of Nicaea says that deacons are the servants

(i-jnjpirai)

of the bishop.

Ordination Prayer for a Deacon. The prayer in C.H. 39-42 is quite different it alludes to St. Stephen. Sarapion's prayer, which again is different, alludes to the seven deacons. Eg. CO. gives no prayer, as in the case of the other ordinations.
;

CO. is deficient here (Ludolf breaks off just before the prayer). H., however (which breaks off in the middle of the prayer), gives us what seems clearly to be the original of the first part of the Test, prayer, as follows (110)
Eth.
God, who didst create all things and didst ordain (perordinasti) [them] by the Word, Father of our Lord Jesus Christ whom Thou didst send to minister Thy will, and to manifest to us Thy desire (desiderium),
give the Holy Spirit of grace and earnestness (sollicitudinis) and diligence (industriae) to (in) this Thy servant whom Thou hast chosen to minister
to

Thy Church and

to offer

[lacuna].

Note that Test, has personified, in its usual manner, the desiderium " of H. into " Thy Thought, Thy Wisdom, Thine Energy." The converse change would be very unlikely, and here we have an almost certain indication of the priority of H.
"

Chapter 39
confessor before the judgment seat who is punished and is then released deserves the grade of the presbyterate in God's sight, not according to episcopal ordination, for his confession is his ordination but if he becomes a bishop, let him be ordained. If any one having confessed is not tormented, he is worthy of the presbyterate, but let him be ordained by the bishop. Such
;

Confessors in other Church Orders. (1) give, perhaps, the original of the later Orders.

C.H. 43-47

an one,

if a slave, if tormented, is a presbyter to the flock, he has the spirit of the presbyterate (see Note, p. 195) let the bishop therefore omit that part of the prayer [of ordination ?] which relates to the Holy Spirit. Whatever else may be thought of this dictum, it is at least quite intelligible, which is more than can be said of the Test, passage. (2) Eg. CO. 34 (Tattam, pp. 36, 38) agrees generally with the first part of the
;

I.

39, 40]

NOTES

197

above, but omits about the torture. It says that they shall not lay hands (pi.) on him for a service (cf Test. " the diaconate ") or priesthood, for he hath the honour of priesthood by his confession. If appointed a bishop, he is to have hands (plural) laid on him. It goes on to say that if a confessor is not brought before rulers, or bound or imprisoned or condemned unjustly, but has been insulted and privately punished and has confessed (Christ), being worthy of every sacerdotal office, he is to be ordained. The bishop is to give thanks as aforesaid, but he need not be tied down to the exact words so long as he prays in an orthodox manner. (3) Eth. CO. (Ludolf) and H. are wanting here. see that Test, has softened down the assertion of C.H. that confessorship is ordination, and omits the rather slighting reference to episcopal ordination, as does Eg. CO. The last part of the Test, chapter seems to mean the same as Eg. CO., but without the latter it would be impossible to make sense of it. (4) A.C viii. 23 (Lagarde, 264^^) say much the same that Test. (I. 46) says of virgins. confessor is not ordained; it is of his own will but he is worthy of great honour if he {yviifiri) and endurance is wanted for a bishop or a presbyter or a deacon, he is to be ordained. self -asserting confessor is to be cast out. When the shepherd advanceth,] or "reacheth forth [his hand]." But the former interpretation agrees with the same phrase in II. 1 (p. 116, "make progress") and with Eg. CO. (Tattam, p. 38), "if when he again prays." For the relative position of confessors, see on I. 45 (p. 203). But let him not pray, etc.] Copto-arab. omits this last sentence, probably because the translator, not inexcusably,
.

We

failed to

understand it. Peksecution. See Introduction, pp. 35, 36.

Chaptee 40

Widows. This and the following three chapters seem to be the work of the Test. Compiler, perhaps working on the supposed " Montanist Church Order." Widows in other Church Orders. These do not develop the subject nearly so much as Test. (1) In C.H. 59 widows are to be honoured for abundant, prayers, care of the sick, and frequent fasts. (2) In Eg. CO. 37 (Tattam, p. 40) a widow is to be appointed " for prayer " nothing is said of her teaching women. (3) A.C. have much fuller notices of widows. In viii. 25 (Lagarde, 265 f.) it is said that a widow is not to be ordained,
;

198

NOTES

[I-

40

but if she has long lost her husband and lived well she may be admitted to the widows' list {x^pmv). For ii. 57 see p. 199. In iii. 6 (Lag. lOO^^)^ as in Test., women are not allowed to teach in the church. In iii. 7 (Lag. 1041^) widows are subject to deaconesses. They are chiefly for receiving alms and pray108i), ing for the donors. In ii. 26, iii. 6, 14 (Lag. 551^, lOl^, a widow is called "the altar of God," as in H. 37^^ and Polycarp, Phil. 4 so in Test, her prayers are the " sacrifice and altar of God." In iii. 3 the widow must be " pious, having brought up her children well, and having entertained strangers without blame." (4) In Ap. CO. 21 two widows are appointed for "prayer for every one who is in temptations " and for thanksgiving, and one for visiting sick women so Tattam (p. 24). But the Syriac (Arendzen in J.T.S. iii. 71) adds, "for revelations and instructions concerning what is required " Hauler 95^^ only adds " for revelations about whatever is necessary " (cf. the Test, words in this chapter about " widows visited by the spirit "). But on the whole Ap. C.O. discourages widows as much as Test, encourages them, with an argument ( 2428) from which it logically would follow that women ought not to communicate, though it does not say so. For the revelations, see Note on p. 186. In Test, widows receive support when necessary for themselves and their children, but they are appointed for ministry and are among the clergy though they do not receive laying on of hands they are appointed by special benediction, unlike deaconesses. They are not allowed to speak in the church (so Eg. 0.0. 37, Tattam, p. 40 and A.C.
; ; ;
;

as above).

Monogamy of Widows is implied in Test., but not absolutely

stated.
least

Second marriages for women were

little liked,

or at

Paul testifies to this, but he directs younger [widows] to marry, 1 Tim. V. 14 E.V. Copto-arab. expressly mentions monogamy, and like St. Paul mentions sixty as the age for admission. Widows who sit in Front. Cf. I. 19, 41, 43, II. 4, 8, etc. The Greek was no doubt TpoxaS^/nmi. That this was a recognised technical expression is seen by I. 19, where we read
in all early ages.
St.

monogamy was approved,

widows who are called apoxaOri/iivai." notice that in Test, there are no other widows, as an order, than these " who sit in front." The same expression occurs at the Council of Laodicea in Phrygia (can. 11), where the appointment of these widows is forbidden for the future (Hefele, Councils, ii. 305, Eng. trans.). " The appointment of the so-called presbyteresses {'?rpia^{jTidig), or they that sit in front {vpoKaSri/iimi), shall not take place in
"

We

I.

40]

NOTES

199

the Church."

This can hardly be only intended to forbid the

appointment taking place within the walls of a church, but must, as Hefele shows, forbid the appointment altogether. Certainly these canons were not universally binding but this
;

evidence that these widows {jrpoT.a^n/js,\iai) were dying out, at any rate in Phrygia, probably all over the East. therefore conclude that Test, dates some considerable time before the Council of Laodicea, which probably belongs to the last quarter of the fourth century. Presbyteresses (I. 35, II. 19) and Widows who sit in Feont. Are these the same ? may almost certainly assert the affirmative in Test. In I. 35, in the litany, presbyteresses are mentioned between deacons and subdeacons, as in these chapters (living confessors are apparently not mentioned by name as a class in the litany). In II. 19 widows and presbyteresses are indeed mentioned separately, but probably there the "widows" mentioned first are ordinary widows, as they follow the married women; the presbyteresses mentioned afterwards would be the "widows who sit in front." At Laodicea they clearly are the same (see above). But it does not follow that this nomenclature was universal. The very words " that are called " at Laodicea and in Test. I. 19 would imply perhaps the contrary. In Syria it would seem that there were other professed widows than the presbyteresses. In A.C. ii. 57 (Lagarde, 86^"), the virgins, widows, and presbyteresses (tpssThe SuTides) are to sit in front, in the congregation, however. Bishop of Salisbury points out (Ministry/ of Grace, 271, note 18) that the " presbyteress " of A.C. iii. 5 (Lagarde, 100^") replaces " widow " of the earlier Didascalia. The " widows " of A.C. ii. 57 would be professed widows, but the "presbyteresses" a higher class of professed widows. Epiphanius, Haer. 79, 4 (quoted in Ministry/ of Grace, 275), distinguishes between TrpialSuTii and -irpia^uTipk or hpieea, allowing the former as an elder widow, but not tolerating the latter names or functions.
prohibition in Laodicea
is

We

We

Peesbyteeesses (Widows) and Deaconesses.

In

Test,

these are quite distinct (see I. 23, 35, 40). The former bear to the latter somewhat the same relation that presbyters bear to deacons. Yet deaconesses are less important in proportion than deacons; they are expressly not included among the clergy, whereas widows are (see Note on the Communion of the Clergy in I. 23, p. 177). There is a somewhat close parallel to Test, usage in the Acts and Martyrdom of Matthew, Diet. 28, a recension of Gnostic Acts (Diet. Chr. Biog. i. 30a
;

Chr. Ant. 2036&), where a king's wife

is

ordained as wpie^Znc,

200
and

NOTES

[l-

40

his son's wife as a deaconess. There is no benediction of deaconesses in Test. In Ar. D. 38 widows are identified with deaconesses (p. 167). Neither widows nor deaconesses are mentioned in Sarapion. In A.C. their relation is entirelyreversed (p. 198). There are no deaconesses in C.H. nor in Eg. CO. Widows taking Deacons with them. So in A.C. ii. 26 (Lagarde, 54^) deaconesses are to do nothing apart from the deacon. The Figures of the Souls. This has been noted as a Montanistic feature. Bishop Wordsworth (C.Q.E. April 1900) compares Tertullian, de Anima, 9 s.f. (Migne, vol ii. 702). This work was written by Tertullian after he became a Montanist he ascribes to the soul a certain corporeality. Dives had a tongue in Hades, Lazarus a finger, Abraham a bosom the souls of the martyrs were seen by St. John in the Spirit. But though there is a general likeness of this Test, passage to Tertullian, the resemblance is not very close. The Holy Phials and the Twelve Presbyters. This passage seems to be explained by Ap. CO., which here, as often, has left its mark on Test. In Ap. CO. 18 we read " All said There are twenty -four presbyters, twelve at the right and twelve at the left. John said: Well do ye remember [the Apocalypse here ascribed to St. John the Apostle ?] my brethren for those at the right, when they have received the vials (so Syr., but Tattam, p. 20, has " censers ") from the archangels (Tattam, " angels "), offer to the Lord, but those at the left bear rule over (Tattam, " shall be sustained by") the multitude of the angels." Then earthly presbyters are spoken of. In Rev. v. 8 each of the twentyfour elders has a harp and golden vials full of incense, which is the prayers of the saints. But Ap. CO. seems to limit the vials to the twelve on the right hand, who are more honourable than those on the left. It expressly makes the earthly presbyters on the right hand have the honoured office of caring for those who labour at the altar, while the presbyters on the left hand have the care of the multitude of the people. Test, seems to follow this interpretation of Eev. v. 8, and we note that it makes the twelve presbyters " praise my Father who is in heaven " they (in the words of Ap. CO.) " offer to the Lord." Nothing short of this very highest honour is to be the ideal of the widow. Eahmani conjectures that James of Edessa read (piaXn for puXii, and that we should render " go to meet the holy bands of these are the twelve presbyters."
; :
. . .

"
;

I.

40-42]

NOTES
what has been said, this obscure also in Copto-arab.
Chapter 41
is

201
very improbable.

But, in view of

The passage

is

See Note on I. 19, p. 149. CoNSUBSTANTiAL. This is used of the Holy Ghost, and is undoubtedly 6/ioousiog in the Greek. But James of Edessa does not use the ordinary Syriac equivalent for that expression, " son of the nature of he translates it more literally for " himself, transliterating o'jala into Syriac. This word at once shows us that the book cannot be of Eahmani's early date indeed, he notes it as an interpolation. See section on Theology in the Introduction (p. 16), and Note on the Eg. GO. parallel to Test. II. 8, p. 214. For declarations of fathers in the middle of the fourth century as to the consubstantiality of the Holy Ghost, see Dr. Swete in Diet. Chr. Biog. iii. 121. In the Creed in the Antiphonary of Bangor (Irish, between 680 and 691), the Holy Ghost is described as "having one substance with the Father and the Son " (unam habentem substantiam). It does not use the same words regarding the Son. This passage of Test, joins to the word " consubstantial the phrase "Maker of life" (^wo-^roio's), used at the General Council of Constantinople (381 a.d.) so in I. 24 it uses "the Lord" as in the Creed of that Council. But in that Creed the word " consubstantial " is not used of the Holy Ghost. Thus it is not probable that Test, is quoting from the Creed in using " Maker of life." The substantive comes from 2 Cor. iii. 6: "The Spirit giveth (lit., maketh) life" {'(uowoisf). y^aomoc is used in the Creed in the Ancoratus of Epiphanius (374 A.D.), and Epiphanius, in introducing it, bids his readers " tell (your children) that this is the holy faith, ... as the Church received it from the holy Apostles of the Lord to Thus Z^mmoi was certainly keep." And so A.C. (see p. 184). used before Constantinople. Epiphanius {Ancoratus) also calls the Holy Spirit " the Lord." For the bearing of these phrases on the date of Test., see pp. 40, 241.
;

Entrance of the Altar.

Chapter 42

The Temple, i.e. in the nave. name for the nave of a church.
bition.

This is still the East Syrian Copto-arab. omits the prohi-

Bathing at Pascha.

Maundy

Thursday.

In

II. 6

This was a common practice on the catechumens hathe themselves

202

NOTES
;

[l.

42-45

on that day. The Council of Elvira {dr. 305 a.d. can. 48) forbade priests or clergy to wash the feet of the newly baptized. Pseudo-Ambrose {de Sacramentis, iii. 1 Hefele, Councils, i. 158, Eng. trans.) says that this was the custom at Milan, but not at Eome. Probably the usage may be connected with our Bishop Hefele Lord's washing His disciples' feet on that day. (Councils, i. 158, Eng. trans.) points out that in the Gallican Church there was a pedilavium of the newly baptized. The Days of Pentecost. See Note, p. 218, on Pascha.
;

Chapter 43
FiEST PEAyER SAID BY WiDOWS.
Copto-arab. turns this
into a night prayer for the whole of the faithful, by a slight change. Test, says it is to be said " quietly " cf I. 40, where " the widow may not speak in church. In the word " Eejuvenate
;
.

(p.

110)

we may

see

an allusion

to presbyteresses

(cf. p.

188).

Chapters 44, 45

Eeaders and Subdbacons. For their At Laodicea and in A.C- a subdeacon is

Test, there is

position, see below.

In l-irnpeTt);. no laying on of hands for either subdeacon or reader (see I. 45). But both are to be appointed on Sunday. Copto-arab. omits this, and in it the exhortation to a subdeacon begins " I say to thee, N., pay attention in the fear of God that thou minister under the presbyters and deacons, and
called
:

follow justly the precepts of the Gospel." Promotion. note that this is spoken of for subdeacons and readers and the promotion of catechumens to being baptized Christians is mentioned. But there is no reference in Test, to promotion of deacons or presbyters. In A.C. viii. 22 (Lagarde, 264^^) promotion is spoken of for readers, and in viii. 17 (Lagarde, 2631) f^j. deacons. The reference both in Test, and in A.C. is to 1 Tim. iii. 13. There is no reference to the promotion of subdeacons or readers in Eg. CO. 35, 36 (Tattam, pp. 38, 40). On the other hand, the Council of Sardica, cir. 347, says (can. 10, if genuine) that a bishop must have been a reader, deacon, and presbyter in succession. The fear was of the sudden promotion of a rich or influential man. Naming the Candidates. In Test, the bishop says the

We

name

in appointing both subdeacons and readers. In Eg. CO. 36 (Tattam, p. 40) we read of the subdeacon, "he shall be named." But Eg. CO. contains no prayers for ordinations or

I-

44, 45]

NOTES

203

of the clergy in any of their grades. The not mentioned in A.C. viii. 20, 22 (Lagarde, 263 f.). Eelative Position of the Minor Oedees, and Eeadees OF THE Lections. In Test, there are traces of two features of ecclesiastical organisation which were obsolete in the fourth century, namely, the high position of the reader, and his privilege of reading the Gospel. (1) There is an inconsistency in Test, as to the reader's position. In I. 23 twice, in the arrangement at the altar and at the communion of the clergy In the latter (pp. 70, 76), he comes before the subdeacon. passage widows come before either, as in the present chapters. But in I. 35, and here, the subdeacon comes before the reader. In ancient times the position of the reader had been a high one, but at Eome in 251 he had fallen far below subdeacons (see Note on the number of the clergy on p. 192). In C.H. 48, Eg. CO. 35 (Tattam, p. 38), he is above the subdeacon (49 of C.H., on subdeacons, is bracketed by Achelis as an interpolation; but in 48 the reader comes after the deacon in the passage C.H. 217, " subdeacons " must clearly be altered to " deacons," as Achelis points out; if he is correct, the uninterpolated C.H. did not mention subdeacons at all). In Ap. CO. 19, 20, he comes even before the deacons this Church Order does not mention subdeacons. In TertuUian (de Praescr. 41, Migne ii. 69) the reader comes after the deacon. On the other hand, in A.C. viii. 2023 subdeacons come first, ordained (unlike the other Church Orders) by laying on of hands then readers, also ordained by laying on of hands. may notice also that in C.H., Eg. Co., and Test., confessors come before them both "

appointments

name "

is

We

whereas in A.C, confessors, virgins, and widows come after subdeacons and readers. Widows in Eg. CO. 37 come after readers and subdeacons (Tattam, p. 40); in Ap. CO. 21 (Tattam, p. 24), after readers and deacons; but in Test, they come before subdeacons and readers. Bishop Wordsworth {Ministry of Grace, 189 n.) says that in Eth. CO. 27 readers come before subdeacons, but after widows. This part of Eth. CO. has not yet been published. This is another mark of affinity between Test, and Eth. CO. Hauler's fragments are wanting here but note subdeacons in H., both in the Didascalia and in the Church Order (40'', 116^1). At one time the reader was (2) Reading of the lections. allowed to read the liturgical Gospel. St. Cyprian says that he did so in his time (^pp. 38, 39), although by his time he had already fallen in rank below the subdeacon. Bishop Wordsworth {Ministry of Grace, 191 n.) suggests that the
;

204
phrase
"

NOTES
minister of His words " in Test.
I.

[l- 44,

45

45 points to the In I. 27 the presbyter or deacon reads the Gospel, the reader the Prophets [and Apostle, see Notes on pp. 181, 210]. As the reading of the Prophets went out, the oifice of reader seems to have graduallygone out also. In 1. 45 only " the book " is given him, whereas in C.H. 48 the Gospel is given to him in Eg. CO. 35 the " book of the Apostles " is given him in Const. H. 11, merely a book, as in Test. In A.C. viii. 22 (Lagarde, 264iiff.) the prayer for a reader refers to his reading the holy Scriptures and " Thy laws," and mentions Ezra the passage ii. 57 (Lag., 85', 85^') gives the same rule as to the Gospel and Prophets as Test., and mentions the Acts and Pauhne Epistles, but it merely says " they are read," and does not say by whom perhaps by the " reader. In Ar. D. 38 the deacon reads the " Apostolic word and also the Gospel. In Justin Martyr {Apol. i. 67) the reader is apparently distinct from the President and deacons. When the reader ends, the President prays and preaches, and the deacons give communion. In the Diocletian persecution the readers were much persecuted because they had charge of the books subdeacons are also mentioned at that time (Wordsworth, uM supra, 189). From the fourth canon of the first Council of Toledo (Hefele, Councils, ii. 420, Eng. trans.), we learn that subdeacons read the Epistle and Gospel in Spain up to 400 A.D., and that readers and doorkeepers were classed together as not being able to do so. Among the Eastern Syrians (Nestorians) to the present day the bishop, or failing him the presbyter, reads the Gospel. In the fifth century, at Alexandria, the archdeacon exclusively read the Gospel (Isid. Pel. Up. i. 136); elsewhere deacons, in some places presbyters, but on great occasions bishops, read it, as at Constantinople (Brightman, L.E.W. 507, note 5). There are no benedictions of minor orders in Sarapion, but in the preanaphoral prayer numbered twenty-five the following are prayed for in order the bishop, presbyters, deacons, subdeacons, readers and interpreters, solitaries and virgins, etc. Nothing is said about the
reader's reading the Gospel in old times.
; ;
; ; ;

reading of the lections. (3) Two further points in Test, illustrate the old position of readers. In I. 19 the reader is allowed (as an alternative to the chief deacon) to say the " commemoration," that is probably the litany, or the suffrages of the litany on behalf of offerers (p. 151). Also in 1. 45 the reader is to be " with much experience." This is not found in the other Church Orders, except in Ap. CO. 19 (which, as we have seen, places the reader

I.

44-47]

NOTES

205

There the reader must have been " proved by a great trial " (Tattam, p. 22 note), words that are much more emphatic than those used of deacons. In C.H. 48 the reader must have the " virtues of a deacon."
above the deacon).

regard to the prohibition of laying hands on conwidows, subdeacons, readers, etc., Bishop Wordsworth justly remarks {Ministry of Grace, 286) that prohibition of a thing generally means that some one wanted to do it. In A.C. viii. 18 &., deaconesses, subdeacons, and readers are ordained by the laying on of hands. After I. 45 Copto-arab. adds a chapter about the appointfessors,

With

ment

of a singer.

Chapter 46
ViEGiNS, Male and Female. In Test, they are not an and nothing is said of any breach of their vows. Their condition is of their own choosing, or free will {irponifimg). But still they are used for teaching, catechising, visiting, and singing (here and I. 26, p. 81). Their prayers for the faithful are recognised as especially fruitful, and are given in exchange for the alms of the people. There are no communities of celibates in Test., and no profession nor formal vows are mentioned, nor is the metaphor of female virgins being brides of Christ used. Virgins are not to have a hand laid on them, and so also we read in Eg. CO. 38 (Tattam, p. 40) and A.C. viii. 24 (Lagarde, 265^). But C.H. 51 allow laying on of hands if a mature age is reached. C.H. seem to speak only of men, Eg. CO. only of women. Here in Test, virgins' veils are mentioned. But this Virgins are put on a par in this is not a ceremonial veiling. Cf. II. 4. respect with married women.
order,

Chapter 47
Gifts of Healing, Knowledge, Tongues.
p.

This chapter is omitted in Copto-arab. C.H. 53, 54, 186. say that if any one wishes to be ordained because he has the gift of healing, he is not to be ordained until it is made clear Eg. CO. 39 (Tattam, p. 42) says that that the gift is of God. if any has received the gift of healing by revelation he is not ordained, for his trustworthiness is shown by the result here
;

See Note on

A.C. Test, introduces the characteristic phrase "the work." viii. 25 (Lagarde, 26 5^^) say that an exorcist is not ordained,

... he who

receives the gift of healing

is

shown by God

206

NOTES

[I.

47

through revelation, the grace within him being evident to all. But if he is needed as bishop, priest, or deacon, he is ordained (cf. A.C. on Confessors, in Note on 1. 39, p. 197). Thus Test, adds the gifts of " knowledge and tongues " from 1 Cor. xii. 1-10 See Note on the others speak only of the gift of healing. I. 23 (p. 169).

BOOK
Chapter

II
1

" New Comers " in other Church Orders. (1) C.H. 60-64 give a very short form of this chapter; new comers to be examined as to the reason for their coming if this is good, they are to be asked as to their trade, and be taught by the deacon, and learn in church to renounce Satan. If any be the slave of a heathen, he may only be baptized with his master's consent let him be content that he is a Christian. If he die unbaptized, he is not to be separated from the rest of the flock There is nothing in C.H. about catechumens' (cf. Note, p. 211). marriage. 40 (Tattam, p. 42) is also shorter than Test. (2) Eg. Note the provision as to marriage. If the "new man" is unmarried, let him learn not to commit fornication, but either marry in the law or abide in the law. Test, hints a little more strongly at celibacy " if he desire to persevere thus, let him abide in the Lord." (3) A.C. viii. .31 (Lagarde, 267^^ ff.) say that new comers are to be examined as to reasons for coming, their introducers to bear witness to them their manners (rpomi) and life to be asked about; whether slaves or free; if a slave come, his master is to be asked if he witnesses for him if not, he is to be rejected until he shows himself worthy to his master. If married, new comers are to be content with their consorts if unmarried, to learn not to commit fornication, but to marry in the law. Nothing is said about catechumens and celibacy. demoniac is to be taught piety, but not to be received into communion till cleansed. A.C. is nearer to Eg. CO. than
; ;

CO

Test.

is.

[Hauler is wanting from the middle of the ordination of a deacon to the middle of the Baptismal Creed.] Lagarde suggests a lacuna in Test, after "providing for him." But M.B. show that if so it was before the time of

James

of Edessa.
207

208

NOTES
Chapter 2

[n. 2

FOEBIDDEN TkADES AND PROFESSIONS AND MILITARY SERVICE IN OTHER Church Orders. (1) C.H. 65-79 have a long list of those who are not to be admitted idol makers, actors, gladiators, huntsmen, idol priests; and (later on) it excludes fornicators, those who make a gain out of fornication, astrologers, etc. If they do these things after baptism, they are to be expelled until they do penance. grammarian, a teacher of little boys, if he know no other art to get a living, is to repudiate the heathen gods whom he teaches. No man who has received the power of hilling, or is a soldier, to be received. But those who, being soldiers, are commanded to fight, but have abstained from evil talk, and have not placed crowns on their heads, but " omne signum adepti sunt " [meaning ?] .(here there is a lacuna Achelis suggests " may be received "). Any one in office who does not clothe himself with justice to be cut off. Christians are not voluntarily to become soldiers; if compelled, they must beware lest they be guilty of blood; if they have shed blood, they are not to receive Holy Communion till they repent. If a Christian, having lived with a special concubine who has borne him a son, wishes to cast her off and marry, he is a murderer unless he has found her in fornication

(contrast Test.).
(2) Eg. CO. 41 (Tattam, p. 44), headed " Of Actions and Works," does not apparently forbid military service to those

are already soldiers ; here also we read " a soldier leing in " It goes on, " he who has the power of the sword [but Eahmani, p. xxi. n., thinks that this ought to be a governor " of a maritime district] " or a city governor clothed with purple [note C.H., above] to be rejected or else cease (from their profession). Catechumens or baptized persons wishing to be soldiers to be rejected because they have despised God. Eg. CO. has almost the same rule as Test., one which seems to be impossible in practice, that Christians are not to become soldiers. Yet Eg. CO. probably represents a code actually in existence. The C.H. rule (see above) is hardly less impracticable. For how can a soldier help killing an enemy in war ? The Council
authority."
of

who

Nicaea (canon

12),

perhaps referring to the special case of

who required his soldiers to apostatise, says that soldiers who have given up the military service and return to it are to do penance for many years. The third canon of Aries
Licinius,
(A.D.

314)

is

very obscure;

it

perhaps forbids Christians to be

II. 2]

NOTES

209

may (but this is unlikely) forbid soldiers to give up their service during peace. It says that those are to be excommunicated " qui arma projiciunt in pace " (see comments of various writers in Hefele, Councils, i. 185, Eng. trans.). There seem to have been many contrary opinions in early times on the subject of military service, from that of TertuUian, who treats Christianity as an exclusive sect having no interest in political affairs, to that of those who looked upon Christians as being bound to fulfil the duty of citizens. know that in the third century there were large numbers of Christians in the army. But, on the other hand, we read of many in the persecutions who renounced their service, even in war, and were put to death in consequence. The Church Orders lean to the stricter view. But we cannot therefore ascribe them to sectarian bodies, who kept themselves aloof from ordinary Christian life they, like many other teachers, only lay down precepts which it is impossible to follow strictly. In forbidden trades, etc.. Eg. CO. agrees generally with Test., as to grammarians exactly, as to immoral persons, astrologers, and the like, generally. It says that magicians are not to be brought to judgment (apleig cf. Test.), i.e. need not be examined as to their fitness for the catechumenate until they give up their trade (cf " judged " in Test. II. 3). As to concubines, it says that a concubine slave, having borne children to her master and devoting herself to him alone, may hear (come under instruction), but otherwise not. If a man have a concubine, he must cease and marry in the law, or else be cast out. notice that here, as in Test, and A.C. (see below), two distinct precepts as to concubines are given, one treating of the man and the other of the woman. (3) A.C. viii. 31 (Lagarde, 268i^ff.) agree generally about forbidden trades, but altogether soften down the words about soldier is to be taught as in St. Luke military service. concubine iii. 14 (note how Test, uses the same text, p. 118). slave of a heathen who devotes herself to him only may be received, but if she commits impurity with others she is to be If a believer have a slave or free concubine, he must cast out. cease and marry in the law, or else be cast out. Copto-arab. alters this chapter (a) as to grammarians if a teacher of heathenism have no other craft, he is to be warned by the priest not to bring forward the names of idols [before his scholars], and so he may be received (h) as to military service and authority all this is omitted, and also about the catechumen wishing to become a soldier.
gladiators, or it

We

We

14

210

NOTES
Chapter 3

[II.

3,

C.H. 91 eay that a worthy not to be hindered by the time, and the teacher no period is mentioned is to judge when he should be baptized for the catechumenate. Eg. CO. 42 (Tattam, p. 48) appoints three years, but if any show zeal it is not the time but the So A.C. viii. 31 character (Lagarde, r/ioVos) which is judged. (Lagarde, 269") almost word for word. In Spain at the beginning of the fourth century we find

Length of Catechumenate.
is

catechumen

two years named (Elvira, can. 42). St. Cyril of Jerusalem does not mention a period. St. Jerome says {Ejp. 61) that in Later, in 506, the his time forty days was the usual period. Council of Agde ordered eight months for Jewish converts as an excessively long probation. Thus the evidence shows that there was no fixed or even normal period in early times. Probably both before and after the fourth century the two or three years were not ordinarily maintained as the proper time of the catechumenate.

Chapter 4
Kiss of Peace, etc. (1) In C.H. 92, when the teacher has ended his daily instruction, catechumens are to pray apart from the Christians (in C.H. 63 a catechumen wishing to be baptized but prevented is called "a Christian"; see Note on In C.H. 97, 98, women are to be separated p. 207, above). from the men younger women, virgins on coming to womanhood, to veil themselves like older women with a large covering, not with a thin veil. (2) Eg. CO. 43 (Tattam, pp. 48, 50) is shorter than Test. Catechumens are to pray alone when the teacher ceases; women to pray apart whether believers or catechumens. The catechumens are not to receive the kiss of peace when they have done praying the faithful receive it, the men from men and the women from women. All women are to be veUed, not
; ;

only with a linen covering. (3) In A.C. ii. 57 (Lagarde, 87^^) the men kiss the men, the women the women; in viii. 11 (Lagarde, 247'") the laymen greet laymen, the women the women. In ii. 57 (Lagarde, 88*)

women
(4)
"

are veiled for

communion.

In Ap. CO. 27 Syr. (not Tattam or Hauler)

women

are

veiled for

communion.

Cf. Test. I. 46, pp. 113, 205.

See Note on

The New [Testament] " here seems to mean the Epistle. The phrase " new " used absolutely for the p. 181.

11.

4-6]

NOTES

211

N.T. is not uncommon in classical Syriac. See Payne-Smith, Thesaurus Syriacus, col. 1207. This chapter is almost entirely wanting in Copto-arab.

Chapter

Dismissal of Catechumens. Copto-arab. has somewhat modernised this and the following chapters it inserts a prayer for blessing the font in II. 8, and omits in this chapter the passage about a martyred catechumen. In C.H. 99 the teacher lays a hand on catechumens before dismissing them. So Eg. CO. 44 (Tattam, p. 50) expressly, " whether ecclesiastic or layman." A.C. viii. 31 merely say that the teacher may be a layman if learned and holy, for " they shall all be taught of God " (Lag. 269i2). Eg. CO. refers to the teacher praying, but the prayer in Test, is peculiar to it, and is probably the work of the Compiler. Maktyeed Catechumens. C.H. 101 say that a martyred catechumen is to be buried with the other martyrs, for he has been baptized in his own blood (cf. Note on p. 207, above, on C.H.). Eg. CO. 44 (Tattam, pp. 50, 52) says that a catechumen apprehended for the Name of the Lord is not to hesitate concerning martyrdom (or the testimony Test, gives another turn to this), for if ill-treated "he will be justified in the forgiveness of his sins," for he has been baptized in his own
; ;

blood.

For the

"

laying on of the hand," see Note on

I.

27, p. 182.

Chapter

The Competentes, or Selected Candidates for Baptism.

In C.H. 102-107 they are to be witnessed to as to their they have visited the sick, if they have been meek, etc. the bishop himself is to approve them the appointed Gospel for the season (evangelium illius temporis) is read over then;, and they are several times interrogated. They are to bathe (see Note on page 201) and eat on [Maundy] Thursday, and A menstruous woman not to be to fast on [Good] Friday. then baptized, but her baptism is to be put off till another day [this is perhaps the meaning of Test.]. (2) In Eg. CO. 45 (Tattam, pp. 52, 54) they are to be examined, if they have lived chastely, honoured widows, visited the sick, fulfilled every good work; if they that introduce them bear witness to them, they are to hear the Gospel, and
(1)
life, if
;

212

NOTES

[n.

6,

are dismissed " let them lay hands upon them in day [the " daily " of Test, is in neither C.H. nor Eg. CO.]. When the day of baptism approaches, the bishop exorcises each, " that he may know that they are pure. If any one is not good or clean, he is to be put apart that he may not hear the word

when they
that

with the faithful [contrast Test. " faithfully "], for a stranger can never be concealed " [contrast Test.]. The competentes are to wash and be made free on the fifth Sabbath (Lagarde rightly, cf. Test., " on the fifth rlji ttifL'KT'fl rm ea.^^a.Tm, 071 the, Thursday ; day of the last week ") to fast on the Friday (Tattam, " on the preparation of the Sabbath " Lagarde simply rri irapasxsvrj, on the " preparation, the usual name for Friday), but " on the Sabbath to be assembled, etc. [Test, seems to have read as Tattam, but to have understood it "on the preparation and (for of) the Sabbath, but on the Sabbath let the bishop assemble them," etc., thus enjoining two days' fast where Eg. CO. enjoins one.] Test, seems to have had here \irieri\iuv with direct accusative cf. II. 12, Didache viii. 1, A.C v. 15 (Lag. 145"), Oxyrhynchus Logia 2.
;

Chapter 7
EXOKCISM OF THE COMPBTENTES. In CH. 108-110 the bishop assembles them on the Saturday (Easter Even), and warns them to kneel facing East, and stretching out his hands over them prays to expel the evil spirit (the words of the prayer are not given), breathes on them and signs them on the breast,
forehead, ears, and mouth.

In Eg. CO. 45 sf. (Tattam, p. 54) they are assembled by advice of the bishop, commanded to pray and kneel; the bishop lays his hand (singular) on them and exorcises strange spirits (the words of the exorcism are not given), breathes on them, seals (signs) their foreheads, ears, mouths, nose (Tattam conjectures that this should be omitted), and raises them up. The long exorcism given in this chapter seems to be the work of the Test. Compiler. The Syriac used by James of Edessa for " laver " (lit., washing) is a common word for baptism, and is used in the Pshitta of Tit. iii. 5 it represents Xourpo'v. Demoniacs. In Spain, at the beginning of the fourth century (Elvira, can. 29, 37), those who became mad after baptism were debarred from communion till their death or recovery, while those who were mad and unbaptized could not be baptized till their deathbeds. The Seal. This name is frequently used, as here and II. 9, for the sign of the cross, both in Syriac and Greek {sipfayk)
;

II.

7,

8]

NOTES
:

213

" Be the St. Cyril of Jerusalem {Gat. Led. xiii. 36), says cross our seal made with boldness by our fingers on our brow, and in everything; over the bread we eat and the cups we
e.g.

drink; in our comings in and goings out; before our sleep, when we lie down and when we awake when we are in the way, and when we are still. Despise not the seal, because of the freeness of the gift but for this the rather honour thy Benefactor." But the " Seal " is also used for the Eucharistic bread (Brightman, L.E.W. Glossary, p. 587), and, as in Test. I. 26, etc., for a conclusion of the service (p. 82).
;
.
.

Chapter 8
Baptism in other Church Orders, etc. (1) In C.H. 111134 the competentes keep vigil all night with sacred discourses and prayers at cockcrow they are to stand near flow;

water of a stream {sic, see p. 215). Sponsors are to unclothe the infants, adults unclothe themselves, women unclothe women. Women are to lay aside ornaments and unloose their hair, lest any thing strange of strange spirits descend into the water with them. The bishop prays over the oil of exorcism, and gives it to a presbyter on his left, then prays over the oil of anointing, " that is the oil of thanksgiving," and gives it to another presbyter on his right. The candidate turns to the West (So Test, and Cyr. " I renounce thee, Satan, with Jer., but not Eg. CO.) and says all thy pomp (company)." The presbyter anoints him with the oil of exorcism, that every evil spirit may depart from him. Then he gives him to the presbyter who stands over the water, and that presbyter, " performing the office of a deacon," takes his right hand, turns his face to the East in the Before he goes down to the water, turning to the water. East (so Test, and Cyr. Jer., not Eg. CO.), the candidate says " I believe and bow myself before Thee and all Thy pomp Father, Son, and Holy Ghost" (so Test.; cf. Cyr. (company), Then he goes down to the water, and the Jer., not Eg. CO.). presbyter lays his hand on his head and asks him the Creed (see p. 217) in three divisions, dipping him between each, keeping his hand on his head. At each time he says " I baptize thee in the Name of the Father and of the Son and of the Holy Ghost, who is equal " [Achelis brackets the last three words as an interpolation]. When the baptized comes out of the water the presbyter takes the chrism of thanksgiving, and signs his forehead, mouth, breast, and anoints his whole body
ing, pure, prepared, sacred
:
:

"

214
:

NOTES

[n. 8

and head and face, saying " I anoint thee in the Name of the Father and of the Son and, of the Holy Ghost (contrast Test., Eg. CO., and H.). For the continuation of these Church Orders, see the Notes to the next chapter (p. 219 f.). (2) In Eg. CO. 46 (Tattani, pp. 54-60) they pray at cockcrow over the water (no blessing of the water in CH. or Test,
as in Eg. CO., A.C vii. 43, Sarapion, Cyr. Jer., etc.) the water to be drawn into the font, or flowing into it, unless it be
;

scarce (see p. 215). The candidates undress themselves, the youfig are to be first baptized (of. Test., " babes " see page 178),
;

to

answer

for

themselves

answer, or a relation. women, having loosed their hair and laid aside their ornaments (so CH.; Test, extends this rule to the men also), to be baptized. None to take a strange garment into the water. The bishop gives thanks over the oil of thanksgiving and puts it into a vessel another oil he exorcises over, and calls it the oil of exorcism. deacon bears the oil of exorcism, and stands on the left of the presbyter. The presbyter takes hold of each candidate and make him renounce, saying " I renounce thee, Satan, and all thy service and all thy works." He anoints him with the oil of exorcism, saying " Let every spirit depart from thee." Then the bishop or presbyter receives him unThe deacon goes with clothed, and places him in the water. him into the water, and teaches him to say the formula of submission " I believe in the only true God, the Father Almighty, and in His Only-begotten Son Jesus Christ, our Lord and Saviour, and in the Holy Spirit, the Quickener the one soveTrinity of the same essence (riiv of/,oo{iam rpidba) and in the reignty, one kingdom, one faith, one baptism holy catholic apostolic Church, and in the life everlasting. Amen." The candidate then repeats " I believe this," and "he who bestows it" (baptism) lays his hand on his head, dipping him thrice, confessing these things each time. Afterwards he says the Creed (see p. 217) while still in the water, and again says " I believe," and they go up, and the presbyter anoints him with the oil of thanksgiving, saying " I anoint thee with the holy anointing oil in the Name of Jesus Christ (cf. Test, and H. contrast CH.). No formula of baptism
;

they can; if not, theii* parents After the great men (adults) the
if

is

given.

(3) Hauler, 110, 111, begins in the middle of the Creed, after a lacuna. The baptizer lays a hand on the head of the candidate and baptizes, as in CH, and Test., between each part

of the Creed.

They go up, and the presbyter anoints him

11.

8]

NOTES
:

215

with the hallowed oil, saying " I anoint thee with holy oil in the Name of Jesus Christ." No formula of baptism is given. (4) St. Cyril of Jerusalem describes baptism at Jerusalem in the middle of the fourth century in Cat. Led. xix.-xxi. incl.

The candidates enter the outer

facing west, say
:

hall of the baptistery, and,

renounce thee, Satan, and all thy works and all thy pomp and all thy service." Then, turning to the East, they say " I believe in the Father and in the Son and in the Holy Ghost and in one baptism of repentance." Entering the inner baptistery, they put off their garments, are anointed with the oil of exorcism all over the body, and then led to the font and asked if they believe in the Father, Son, and Holy Ghost; they descend three times into the water, and ascend again (the formula of baptism is not given). Then they are anointed, and reference is made by St. Cyril in connexion with the anointing to the Christ (xxi. 1-5), " now ye were
:

" I

made
(cf.

Christs

by receiving the emblem

of the

Holy Ghost"

formula of anointing in Test., Eg. CO., and H.). It does not appear from Cyr. Jer. that any other formal creed was used at baptism though from the lectures as a whole may be deduced a creed like that of Nicaea. " I renounce (5) In A.C. vii. 41-45 the candidate says Satan and all his works," etc. Then he says " I submit to Christ," and a long creed (turning to the West and East not mentioned) resembling the Nicene, but without the Homoousion and otherwise altered. He is then anointed, the "high priest " blessing the oil. They come to the water, and a long prayer is said to hallow it. The candidate is baptized in the name of the Father and of the Son and of the Holy Ghost after a prayer for blessing the myrrh, he is anointed with it, and perhaps laying on of hands is indirectly referred to ( 44, Lag. 227^^). The Lord's Prayer is said, to the East, followed by another prayer. In A.C. iii. 16 (Lag. 111^) the bishop anoints the baptized with myrrh cf. ii. 32 (Lag. 60^^). The presbyter or bishop baptizes (iii. 16, Lag. 110^^), and the deacon receives the men, the deaconess the women. A comparison of Test, with these other authorities suggests
;
:

several points

So (a) The water in Test, must be pure and flowing. Didach^, vii. 1 {b Uan Z,mr,), C.H. 112, Eg. CO. 46 (but this is not so strict in case of necessity). Hauler is deficient here. Note that in C.H., according to Achelis, the water must be sea water. But this seems to be a mistake. As Mr. Burkitt shows in J.T.S. i. 279, it is merely a flowing stream that is ordered.

216

NOTES

[n. 8

In C.H. 213 we ought likewise, in all probability, to understand the Arabic rendered by Achelis, " aquam maris undosi," of a river merely. The rule in these Church Orders seems to be that the water is to flow into and out of the font.
(6) It is possible to conjecture, especially when we read the evidence of Cyr. Jer., that the formula of submission represents the most ancient expression of the faith, and that the creed is an addition. (c) In all these authorities except A.C. the baptismal action is split up. There is a curious parallel in the East Syrian (Nestorian) rite as used to this day; in it the formula of " baptism is divided to suit the triune immersion, and " Name is said three times: "He immerses him thrice, at the first time saying N. is baptized in the Name of the Father. They answer: Amen. At the second: In the Name of the Son. They answer Amen. At the third In the Name of the Holy Spirit for ever. They answ;er Amen." (d) There is oil of exorcism in C.H., Eg. CO. (H. has a lacuna). Test., Sarapion 15 (but not by that name), Cyr. Jer. Not in Justin Martyr, TertuUian, Cyprian, or Augustine. (e) There is no formula of baptism given in Test, or Eg. CO. or H., as there is in Didach4 vii. 1, C.H., Ethiopic Didascalia (Piatt, 16), A.C. iii. 16, vii. 43 (Lag. llO^s, 227*). None is given in Sarapion, but as that is only a pontifical, it would not be expected there. It is implied, however, in Test. II. 7, p. 124. (/) The anointing with chrism after baptism. In Test., as in C.H., the presbyter applies chrism blessed by the bishop then in Test, the bishop says an invocation of the Holy Ghost, and lays his hand on the baptized and anoints him again and signs him with the " seal " in C.H. he prays, lays on a hand and signs; so Eg. CO. In Sarapion 16 the bishop consecrates the chrism, and no more is said. Bishop J. Wordsworth {Bishop Sarapion's Prayer Book, p. 56) conjectures that this was all the bishop had to do, and that the presbyter did the rest, the bishop superintending its application. notice that in Test, the oil of exorcism and the chrism are blessed at the time of baptism. Elsewhere deacon(g) Widows anointing women in Test. esses do this, as in A.C. iii. 15, Ethiopic Didascalia, 16 (Piatt) in the latter the deaconess anoints the women before baptism, clothes them again afterwards, and the bishop anoints both men and women on the forehead. In A.C. iii. 15 (Lag. IIO^") the deacon anoints the forehead of women; in iii. 16 (Lag. 110^") the bishop anoints the head of either sex.
: :
: :

We

II.

8]

NOTES

217

Eoman

The Baptismal Creed. Creed in Eg. CO.

;

three are placed for

Testament.

In C.H., H., and Test, this is the of the Nicene type. The first comparison in parallel columns
it is

Can. Sipp,

Hauler's Ver. fragm.

Dost thou believe in God the Father Almighty ? Dost thou believe also iu Christ Jesus, the Son of God, who came from the Father, -who is of old with
the Father,

Dost thou believe in God [Lacuna] the Father Almighty ? Dost thou believe in Jesus Dost thou believe in Christ Jesus, the Son of Christ, the Son of God, God,

who was born

of

Mary whom Mary the

(ex)

"Virgin

who was born

the Virgin,

the Virgin by the Holy bore of Ghost, Ghost,

the
save

Holy Holy Ghost

the

of (de) the of (ex) Mary

[who came to

who was

[for us] and was crucified under days of Pontius Pilate and under Pontius Pilate, who Pontius Pilate, and died died, and rose the third died and rose from the and was buried and rose day (lit., to three days) dead the third day. the third day, [who] came to life from the living from the dead,

crucified iu the

human race] who was crucified

dead,

and ascended into heaven, and sat down on the right hand of the Father, and Cometh to judge the C[uick and the dead ? Dost thou believe also in the Holy Ghost,

and ascended to heaven, and sitteth at the right hand of the Father, and shall come to judge the quick and dead ?

and ascended into heaven, and sat down on the right hand of the Father, being about to come to judge the quick and dead ? Dost thou believe in the Dost thou believe in the Holy Ghost [the Paraclete, Holy Ghost
proceeding from theFather and the Son] ?

in the holy Church

and the holy Church, and

the
resurrection

of

the

flesh?

For the interpolated passage, " who came from the Father," in Test., see p. 18, and cf. p. 961". j^g brackets in the middle column are those of Achelis, who considers the passages so marked as interpolations. The last bracketed passage is obviously of later introduction. Dr. Sanday remarks that the "vivus" (living) of Hauler (cf. Test.) is a characteristic of Spanish Creeds, and found also in Nicetas of Eomatiana (J.T.S.
etc.,
iii.

4).

The Egyptian Church Order Creed is as follows: "Dost thou believe in our Lord Jesus Christ, the only Son of God the Father that He became man in a wonderful manner for us, in an incomprehensible unity, by His Holy Spirit, of Mary the holy Virgin, without the seed of man and that He was crucified for us under Pontius Pilate, and died of His own will once for our redemption, and rose on the third day, loosing the
; ;


218
;

NOTES

[II.

bonds (of death) He ascended up into heaven and sat on the hand of His good Father on high, and He cometh again to judge the living and the dead at His appearing and His kingdom ? And dost thou believe in the Holy good Spirit, and Quickener, who wholly purifieth in the holy Church ? " It will be noticed that the belief in God the Father is omitted, though it is contained in the formula of submission before baptism (see above, p. 214). In Pseudo-Ambrose, de Sacramentis, ii. 7, there is a very short Baptismal Creed Dost thou believe in God the Father Almighty ? [then the baptized is dipped the first time]. Dost thou believe also in our Lord Jesus Christ and in His cross ? [then he is dipped the second time]. Dost thou believe also in In this the Holy Ghost ? [then he is dipped the third time]. passage the writer refers to the baptized being buried with
right
:

Christ.

The Forty Days of Pascha (or Lent). This expression occurs in Ap. Can. 69 (68), " the holy forty days of Pascha," In rriv a,y!a\i rigSapaxonTriv tou 'irda-^a, but there it is a strict fast. Test, it is a time of prayer and vigil, specially iised for the preparation of catechumens for baptism, but it is not a fast. So in Nicaea (can. 5) it is mentioned as a season (the holding In his of synods is the subject) without reference to fasting. early years St. Athanasius only speaks of a week of fasting. The custom of fasting for forty days grew in the fourth century and in 347 St. Athanasius orders a forty days' fast. Throughout Test. " Pascha " does not mean Easter Day, but the season. So " Pentecost " is the whole season of fifty days from Easter Day to Whitsunday (I. 42, II. 12, etc. cf. Nicaea, can. In I. 28 (p. 90) we have " the days of Epiphany and of 20). Pentecost." In Test, the forty days include Holy Week not so in A.C. V. 13 (Lagarde, 141"), where the forty days are a fast; cf. Pseudo-Ignatius (who is identical with the A.C. Compiler), Phil. 13. At Eome, Socrates (JI.. v. 22) mentions three weeks' fast before Pascha, excluding Saturday and Sunday. Duchesne supposes the three weeks were alternate. With this we may perhaps compare the East Syrian (Nestorian) custom of specially marking the alternate weeks of Lent as the " weeks of the mysteries." notice that the Test, writer is not a Quartodeciman. He
; ; ;

We

specially mentions

Sunday as lilaster Day. For the parallel Church Orders, see p. 233.

n. 9]

NOTES
Chapter
9

219

Confirmation in other Church Orders [continued from the last chapter]. (1) In C.H. 135-140 the presbyter wipes the baptized dry with a cloth, and brings him clothed into the church. The bishop lays his hand on all the baptized, and says a prayer [the words are given, but are quite unlike Test, or Eg. CO. no invoking in C.H.], signs their foreheads and kisses them with The Lord be with you. The baptized answer And with thy spirit. So each separately. [He does not anoint them after the prayer.] (2) In Eg. CO. 46 (Tattam, pp. 60, 62) the baptized are clothed and brought into the church. The bishop lays his hand on them with affection, and says a prayer which is the germ of Test.: Lord Cod, as Thou hast made these worthy to receive the forgiveness of their sins in the coming world [ = Test. and H., " through the laver of the second birth "], make them worthy to be filled with Thy Holy Spirit, and send upon them Thy grace, that they may serve Thee according to Thy will, for Thine is the glory, the Father, Son, and Holy Ghost in the Holy Church now and always and for ever and ever. [Test, substitutes its favourite doxology (see Note on p. 159), and omits " in the Holy Church " (see H., below). Note how Test. interpolates iuto this prayer its favourite phrases, dwells on the work of the Holy Spirit, darkness of unbelief, God's love of man.] Eg. CO. continuing, directs the bishop to anoint the baptized with the oil of thanksgiving, and to put his hand on I anoint thee with the holy anointing oil, his head, saying from God the Father Almighty and Jesus Christ and the Holy Ghost. He seals him on the forehead, kisses him and says The Lord be, etc. The sealed answers And with, etc. So for each. (3) In Hauler 111 the baptized wipe themselves dry (conThe trast C.H.), are now clothed, and go into the church. bishop lays a hand (or hands ?) on them and invokes (cf. Test.), saying: Lord God, who hast made them worthy to merit (mereri) forgiveness of sins by the laver of the regeneration of the Holy Spirit, send upon them Thy grace that they may serve Thee according to Thy will, for to Thee is the glory, Father, Son, and Holy Spirit in the Holy Church (cf. Eg. CO.), now and for ever and ever. Amen. Then the bishop pours the hallowed oil, and laying (a hand ?) on the head of the baptized, says I anoint thee with holy oil in (cf Test.) the Lord the Father Almighty and Jesus Christ and the Holy Ghost. He
;
: : :

220
seals
etc.

NOTES
:

[II. 9,

10

Test.

him on the forehead, kisses him, and says The Lord be, The sealed answers And with, etc. So for each. [The " God of the meek " is the Compiler's interpolation.]
:

see that in Test., Eg. CO., and H. there is a double anointing after baptism, but not in C.H. All these Church Orders mention the laying on of hands as distinct from the anointing. Tertullian (de Bapt. 7, 8 Migne, vol. i. col. 1315, 1316) mentions both: "Then, having come out of the laver, we are anointed with the blessed unction. After that a hand is imposed, calling on and inviting the Holy Spirit by a benediction." Of. his later work, De resurrectione carnis Migne, ii. 852) " The flesh is washed ... the flesh is ( 8 anointed the flesh is signed the flesh is overshadowed by the laying on of the hand the flesh feeds on the body and blood of Christ." St. Cyril of Jerusalem does not mention the laying on of hands nor yet a second unction. To come to later times, the East Syrians (Nestorians) alone of Christians have always retained the laying on of the hand as a deliberate act in confirmation; ia their ritual the anointing after baptism is not expressly mentioned, though it is the custom of some at least of their priests to anoint at the time The Latin Church lays on the hand of laying on the hand. indirectly by touching the baptized in the act of anointing. But the Orthodox Easterns anoint in practice with a spoon (though this is not mentioned in the Eitual), and have no laying on of hands in confirmation.
; . . . ; : . . . . . . . . .

We

Chapter 10

The Baptismal Euchaeist. we had in Test, two separate

At first sight it seems as if compilers, to one of whom the

Liturgy in I. 23 is due, and to another the supplementary account in the present chapter. But this is not the case. The other Church Orders have all the same peculiarity; and Achelis (Die Canones Hippolyti 192) points out that Justin Martyr (Apol. i. 65-67) similarly gives two descriptions, one of the Baptismal Eucharist and the other of the ordinary Sunday rite. The usage of baptism before the Eucharist is natural though the East Syrians (Nestorians) reverse the order and have baptism after the Eucharist. But they do not in practice communicate the newly baptized at baptism. Baptismal Euchaeist in other Church Oedees. (1) In C.H. 141-149 the baptized pray with all the people, who kiss

II.

lo]

NOTES
;

221

sacrifice],^ the bishop brings mysteriales " [of the body and blood of our LordJ.i Then he communicates the people, the presbyters bearing other cups of milk and honey, to teach the communicants that they are born again as infants. If there are no presbyters, the deacons bear the cups. The bishop says This is the body of Christ, and This is the blood of Christ to each they answer Amen. Then they take milk and honey (cf. Tertullian, de Cor. Mil. 3, Migne ii. 99). Now, being perfect Christians, they are to persevere in good works. (2) In Eg. CO. 46 (Tattam, pp. 62-66) the people all pray together, and all the baptized, and say the Peace with their mouths. The deacons (Lagarde, " deacon ") Iring the Eucharist to tJu iishop (note Test, and the parallels, and Note, p. 222), who gives thanks over the bread because it is the type of the body of Christ, and over the cup because it is (the type of ?) the blood of Christ. Milk and honey are mixed [not so C.H.], and Exod. iii. 8 is referred to " this is the body of Christ which was given for us, that those who believe on Him should be nourished The bishop divides and gives by it as infants " (cf C.H.). the bread, saying This is the bread of heaven, the body of Christ. The communicant answers, Amen. If there are not more presbyters, the deacon takes the cup and gives them the blood of Christ Jesus our Lord, and the milk and honey. He who gives the cup says This is the blood of Christ Jesus our Lord. Answer, Amen. [Test, altogether and deliberately omits the milk and honey. See pp. 24, 171, 173, 176, 223, 224] Then they are to hasten to do good works, making progress in The teaching of the resurrection the service of God (cf. Test.). The bishop is then referred to, but the passage is not clear. is to declare anything else that is fitting to the baptized.

them

then the deacon [begins to

down

" reliquias

" This is the

white stone," etc. (see p. 224). In Hauler 111-113 the newly baptized pray with all the people, not praying before with the faithful unless they have done (as commanded). Then they pray and give the Peace, and the oblation is to be offered (offeratur) by the deacons to the Iishop (see p. 222), and he gives thanks [over] the bread as for an example (exemplum), which the Greek {sic) calls an antitype, of the body of Christ, [and over] the cup mixed with wine for an
(3)

which the Greek calls a similitude (cf. Test.) of the blood which was shed for all who beheved in Him milk and honey (" melle " error) mixed together for a complete symbol (ad plenitudinem cf. Test. I. 23, p. 69) of the promise to the fathers, which He said [was] a land flowing with milk and
antitype,

'

Achelis' brackets.

222

NOTES

[ll.

10

honey, which Christ also gives as His flesh, through which the babes (parvuli) who believe are nourished, [Christ] in the delight (suavitate) of the word making the bitter things of the heart sweet, and [making] water for an offering for a sign of the laver, so that also the inner man, which is animal, may follow [siG 1 but ungrammatical] like things, as also the body (aquam vero in oblationem in indicium lavacri ut et interior homo quod est animale similia consequantur sicut et corpus). [This passage is extremely obscure both in H. and Test., and is The "animale" would represent clearly original in neither. H. con^ux'X'Oii; Eahmani's " spiritualis " is clearly wrong.] tinues The bishop is to give the reason of all these things to those who partake; breaking the bread, he gives to each a portion, saying: The heavenly bread in Christ Jesus. The recipient answers Amen. If there are not enough presbyters, the deacons are to hold the cups, and stand by with honesty and moderation, one holding the water, the second the milk [mixed with honey, see above], and the third the wine [mixed with water, see above]. The communicant to taste of each, the administrator saying thrice: In God the Father Almighty. Answer Amen. Then And [in] the Lord Jesus Christ and the Holy Ghost and the Holy Church. Answer Amen. So for each one. Then every one is to hasten to do good work (operam). Oblation offered by the Deacon. The Syriac word vnll do for "offered" or "brought near." Eg. CO. favours the latter meaning, H. the former the meaning in C.H. is doubtful. The word " to offer " (offerre), for the deacons bringing the elements to the bishop to consecrate, is uncommon. It is used generally for the act of consecrating the Eucharist, as at the " Council of Aries, A.D. 314, which forbade deacons to " offer (can. 15), that is, clearly (cf. canon 19) to celebrate the Eucharist. For this sense see also the eighteenth canon of Nicaea, which denies that deacons can offer ('upoapipnv) and " A.C. viii. 27 (Lagarde, 2661^), the deacon does not offer (ou T/>offpsf;). It seems, however, sometimes to be used in the sense of administering the elements; see Hefele, Councils, i. 427, Eng. trans. The Euchaeistic Type. See p. 172. The expression occurs also in the Eg. CO. and H. parallels to this chapter.
: : : :
:

Deacons waving [Fans

?],

see

Note on

p.

167.

OF Administeation. In Test, these are only given for the Eucharistic Bread (see I. 23, Note, p. 170). Bishop J.

WoEDS

Wordsworth, indeed, suggests (Rev. int. de thiol. 1900, p. 472) that here we have two formulae, the first part being said over

; ;

IT.

10]

NOTES

223

the bread, the second over the cup; he compares with the second half the Mystagogia expression (I. 28) " whose bodybeing broken becometh our salvation, and [His] blood and spirit [our] life and holiness, and the water our cleansing" (p. 86). But the Abyssinian Anaphora of our Lord, which is derived from Test., has " The body of Jesus Christ which is of the Holy Ghost, to hallow soul and spirit " (Brightman, L.E.W. 240 note Ludolf does not give the Communion). It is more probable that the words " which is of " that is, three letters in the Syriac, should have dropped out of the Syriac text, than that the Anaphora of our Lord should have inserted them to make sense. The Abyssinian " Anaphora of the Elders " has as the words of administration The holy body of Emmanuel our very God, which He took of the Lady of us all (Brightman, L.E.W. 241 note). Mark the Hermit (c. Nestorian. 24, qu. by Brightman, L.E.W. p. civ.. Addenda) at Ancyra, dr. 430 a.d., gives words of administration in one kind " For thou hearest the priest (say) The Holy Body of Jesus Christ, unto eternal life." In A.C. viii. 12 (Lagarde, 259^5 ff.) we have the double formula The body of Christ. Answer Amen. The blood of Christ, the cup of life. Answer Amen. And similarly in the other Church Orders noted above. The Administeatoes. In Justin Martyr, Apol. i. 65, the deacons administer both the bread and the cup. And this is probably the meaning of Test., but Copto-arab. has omitted the words (see also page 234). In the Church Orders and later In C.H. 146, 147, the bishop liturgies the practice varies. administers in both kinds, and so in Ar. D. 38, TertuU. de Cor. 3. But in C.H. 214, 216, the bishop or presbyter may give leave In Eg. CO. and H. the bishop to the deacon to administer. administers the bread, and the presbyters the cup (H., " cups "), or if there are not enough presbyters, then the deacons. There In A.C viii. 12 (Lagarde, is no direction in Eth. CO. (Ludolf). 259^^ ff.) the bishop gives the bread, the deacon the cup. So in the Egyptian Liturgy derived from A.C. (Sah. Eccl. Can. 66 In the modern Tattam, p. 124; Brightman, L.E.W. 462). Abyssinian the priest gives the bread, the deacon the cup. The matter is not clear in St. Mark's Liturgy and in the modern Coptic. The prohibition against deacons communicating presbyters is found in the eighteenth canon of Nicaea, which also forbids deacons to receive before bishops the deacons are to receive after the presbyters, a bishop or presbyter administering to them deacons also are not to sit among the presbyters The Council of Aries this is said to be against the canons.
:
:

DMN

224
(can. 15, 18) also forbade

NOTES

[ll.

10

deacons to put themselves forward.

See pp. 190, 234.

noteworthy that in this matter Test, shows an earlier CO. This, however, is a part of the honour given in Test, to deacons. Spilling the Chalice. The other Church Orders have injunctions somewhat similar to Test. C.H. 209 say that the administrators and recipients of the mystery are to see that nothing fall to the ground lest an evil spirit get possession of it. Eg. C.O. 59 (Tattam, p. 78) says that every one is to take care that no unbeliever or mouse (Arab., a fly) or other creature eat of the Eucharist, or that any other thing have fallen into it which has strayed, for it is the body of Christ. So H. 117^^, but it has " or lest any of it fall (cadeat for cadat) and perish." C.H. 207 speak of a fly or any thing falling into the cup. Eg. C.O. 60 (Tattam, p. 80) enjoins care about spillIt
is

characteristic than C.H. or Eg.

ing the cup. lest a strange spirit lick it up (so H. 117^). Copto-arab. adds a sentence about portions of the bread falling to the ground. Cf. TertuUian, de Cor. Mil. 3 (Migne ii. 99).

Teaching of the Eesuerection after Baptism.

We note

that the clause " the resurrection of the flesh " is not in the Test. Baptismal Creed (II. 8) as it is in Hauler. The present passage leads us to suppose that it was purposely omitted. The postponement of teaching on the resurrection till after baptism seems to be a peculiarity of Test. St. Cyril taught his catechumens about it before baptism (Gat. Lect. xv.).

The new Decree or Stone. The parallel passage of " This is the white stone Eg. C.O. 46 (Tattam, p. 66) has {h 'liripoi 71 \ivy.ri, Lagarde) about which John said that a new name is written on it, which no one knoweth but he who shall The passage is not in C.H., and H. breaks receive the stone." off before this. This is clearly a quotation from Eev. ii. 17 and an instructive early exegesis of that verse (for the " new name," cf. Isa. Ixii. 2 Eev. iii. 12, xix. 12). Probably the Test, writer 4'. X., and James of Edessa (who did also wrote aurjj esriv not verify his quotations carefully, as we see elsewhere in Test.) misread Xim^, white, into namri, new (from the next line), and then translated ^. v %aivri, the new decree (Syr. PSQA). This Syriac word is used for a translation of -^nipH (which has also the sense of " decree ") in Syriac editions of Cyril of Alexandria and Athanasius (Payne-Smith, Thesaurus Syriacus, 3198), and it is noteworthy that the Syriac translator of the Apocalypse (perhaps Thomas of Harkel, a.d. 622) renders ^^^log by hushhkak (computation), though he retains the adjective " white."
:

ri

fj

fi

II.

10, ii]

NOTES

225

It

century,

would thus appear that two Syriac writers of the seventh Thomas and James, did not understand the -^npoi of
ii.

17 to mean " a stone." Achelis {Die Can. Hipp. 285) gives a Hippolytean fragment (but he brackets this passage as interpolated), which says of asceticism " This is the precious stone (lapis pretiosus) which, as John bears witness, no one knows except he who has received it." What is the antecedent
Eev.
:

of " this " in Test,

tion, or

and Eg. 0.0. ?

The doctrine

of the resurrec-

baptism, or the Eucharist ? In Test, apparently the resurrection in Eg. 0.0. probably the complete course of Ohrietian doctrine, including the resurrection in the Hippolytean fragment, self-denial. In the Eevelation we have no clue the interpretation of that passage by later writers may be seen in Alford's commentary, which mentions also a Rabbinical tradition that there fell together with the manna precious stones (lapides pretiosi cf. Hipp, fragm. above) and pearls.^ In any case we must in Test, supply " it," i.e. the xj/^pos, after " receive," not " the Eucharist" as Eahmani conjectures. In this passage OoptoIt reads " Let no one know arab. has made an alteration. the mysteries of the kingdom of heaven before holy baptism is received. This is the offering which has a new name, which none can know unless he has deserved the baptism of the Gospel." Opening the Disc. This perhaps argues the use of a veil or cover. For the veil, see Brightman's Glossary, L.E.W. 591a, where it is explained that covers of metal or the like are sometimes used in the East. The West Syrians (Jacobites) and Greeks use jr/rag, the word transliterated in Test., for a The second word used by disc or paten (Br., L.E.W. 584&). James of Edessa (KPPTA) is used by St. Ephrem for a paten (Payne Smith, Thesaurus Syriacus, 1793). Deacons baptizing. Contrast A.C. viii. 27 (Lagarde, 266^*) " The deacon does not baptize." In Spain, at the beginning of the fourth century, the Council of Elvira (can. 77) allows deacons to baptize if there is no priest in the place; and (can. 38) permits laymen to baptize in case of necessity. Eg. 0.0. 46 (Tattam, p. 58) is indefinite it merely speaks of him " who bestows it " (baptism). This one would suppose to be the presbyter but the deacon is not forbidden to baptize.
;
; ; ;

Ohaptee 11

The Service to cakey to a Widow,

(Lagarde, 107^") Siaxovla
is

etc. So in A.C. iii. 13 alms given to a widow. The whole

' Dr. Milligan {Oommentary on the Mevelation) understands by the stone, the plate on the high priest's mitre.

15

"

226

NOTES

[n. 11

passage (which is not in Eg. CO.; H. is deficient here) should be closely compared with C.H. 160-163. C.H. say that the alms is to be given the same day, or if anything of necessity remain, then on the next morning, and if anything again remain, on the third day. The man at whose house it is kept is not to deduct anything (?), but " let pity alone (and that complete) bring to the man who shows it the reckoned reward [i.e. the bearer of the alms is to be actuated only by pity, and that will be his reward this seems to be the sense of a not " ah eo autem in cujus domo asservatur, very easy passage nihil computetur ex lis rebus; sola misericordia eaque tota "Let afferat ei qui eam exhibet, computatam mercedem"]. the distributer obtain nothing, for the bread of the poor delays C.H. 164-168 then too long in his house through negligence." go on to say that an Agape, if there is one, is to be on Sunday at lamp lighting, the bishop being present, the deacon to rise to light the lamp, the bishop to pray, psalms to be sung, and the people to be dismissed before dark (see below). This last part has been turned by Test, into a vigil before Good Friday. This explains why II. 11& and 12 come between II. 11a and 13, which refer to the Agap^. It appears that the passage about the alms is not original to either C.H. or Test., as it is extremely obscure in both, though its general sense is plain. Probably it belongs to the " Lost Church Order," was early corrupted, and was omitted by Eg. CO. because it was not understood.
;
:

The Maundy Thursday Euchakist. This, in Test., is an Eahmani (p. 200) conjectures that this is (p. 163). an Agap^ only. The phrase " he who suffered," etc., is extremely obscure. It seems to be the work of the Test. Compiler, but
exception

have become corrupt either before or after the time of Copto-arab., either misunderstanding the of Edessa. " On Thursday let the text or reading it differently, has priest offer in the evening bread and the cup mixed with wine and water to fulfil the mystery of Pascha. Let him do the same on the Saturday." Here Copto-arab. has taken " in the last week of Pascha " to be " to fulfil the mystery of Pascha." The words "in the evening" of Copto-arab. are probably original, and have dropped out by homoioteleuton James
to

James

having, we may suppose, written " bramshS, bkhamsha bshabS,," in the evening on Thursday. But how does Copto-arab. get " to fulfil the mystery " out of " in the last week " ? Possibly (if he translated from the Greek and not from the Syriac) by confusing nXeurdu, to fulfil, and TiKiuraTog, last, and e{)fi,^o\ov, a symbol, and ea^^arm, a week.

II.

U,

12]

NOTES

227

As the first clause of the sentence seems thus to have been early corrupted, it is not improbable that the text of the obscure second clause is also corrupt. Copto-arab. clearly did not understand it. If, however, we are to take the clause as it stands, it may be mentioned that the last two verbs must be either " hath offered " (past) or " draweth near " (present), or the first may be the one and the second the other. Bishop Wordsworth {Ministry of Grace, 372), renders "He who suffered instead of that which He offered, Himself is the offerer " but the Syriac will necessitate the past tense for the last words
;

Himself [it is] who hath offered. Bishop Wordsworth understands that the writer " agreed with St. Augustine in thinking the sacrifice of the Eucharist to be especially that of the mystical body of Christ, his Church, and that he held the Maundy Thursday celebration to be especially one in which Christ is the priest who offers His people to God." The Syriac past tense of the last verb (if indeed the meaning "hath offered" is correct) appears to militate against this view. Perhaps it should be, however, " He who suffered instead of that which He offered (the Church), Himself [it is] who draweth near." But the more probable explanation is that the text is corrupt, especially as the beginning of the chapter is obscure and the last clause hopeless. Psalms and Canticles by the Light of the Lamp (?), lit., by the flame (or brightness) of the Lamp. The above seems to be the sense of the Syriac, though Eahmani renders " at the lamp lighting" (ad accensionem lucernae), which certainly agrees with the "psalm at the lighting up of the lamps," at daily evening service in A.C. viii. 34 (Lag. 271^^), and in Silvia For the antiphonal singing, see p. 181. (see p. 238). The present passage perhaps means that the boys are to sing psalms and hymns and that then the people are to sing a chant all together, and answer Hallelujah to all three (cf. II. 12). Dr. Wordsworth {Ministry of Grace, 386) suggests a possible connexion between this " offering of a lamp " by the deacon and the Paschal taper. Cf. 1. 19, Note on " Light for a type " (p. 150 f.).
"

Chapter 12

Pascha ending on Saturday at Midnight.

"

See Note on
(p.

Day and Night "

in

I.

21

(p. 159),

and on IL 19

232).

Pentecost. This means the fifty days before Whitsunday. This was the usual Cf. Note on Pascha in II. 8 (p. 218). meaning of the term in Christian antiquity, and Pentecost was

228
a season of rejoicing
Tertullian, de
Cor.

NOTES

[11.

12, 13

when kneeling was not permitted

3,

(of.

Migne, ii. 99). The Council of Nicaea (can. 20) ordered all to stand for prayer on Sunday and "on the days of Pentecost." On the other hand, the Council of Elvira (can. 43) talks of the " day of Pentecost." Sunday a Day of Eefeesument. Cf. A.C. viii. 32 (Lagarde, 2692iff.), where work is not to be done on Saturdays and SunMil.

or Easter Week. Eobes. The reference is perhaps to Eev. vii. 13, 14, which ancient commentators referred to the baptism of martyrs in their own blood (see Alford's Commentary, in loc). In II. 9, where the parallels mention the " clothing " (but not in white), Test, says nothing about it. For another mention of white robes, see I. 34, p. 99.
days, or in

Holy Week

White Baptismal

Chapter 13

Church Orders, as far as they illusIn C.H. 170-177 catechumens receive the bread of exorcism (?), but are not to sit at the Agap6 (cf. Didach^ ix. 5 ?). [Christians] are to eat and drink to satiety, but not to drunkenness. " Let no one talk much or cry out, lest they laugh at you and let them not be a scandal to men, so But let each one pray that your host is turned into ridicule. that the saints may enter under his roof, for our Saviour says. Ye are the salt of the earth." When the bishop speaks, sitting, the rest will have gain, nor will he himself be without gain. (2) In Eg. CO. 47-50 (Tattam, pp. 66-70) there is a section on fasting, from which Test, has borrowed a sentence about the bishop eating with the people. " Let them receive from the hand of the bishop a portion of the same bread, before each one shall divide the bread which is for him, for this is a blessing (luXoyla, Lagarde) and is not an Euchnrist, like the body of the Lord." People are to "say grace" before they drink ("take the cup"). Catechumens are to receive the bread of exorcism and a cup. They are not to come into the Lord's Supper [i.e. the Agap^] with a faithful person. ..." When ye eat and drink in tranquillity (Arab., in purity or modesty), drink not that ye may be drunken, that men may deride you, and he who has called you be sorrowful for your dissoluteness (Lagarde, rjj 'jrapajSaaei L/iSv). But that he may pray the saints For He hath said i Ye are the salt of the to go in to him. earth." [Can Test, have misunderstood tv) Tapa^dau i/im, and
The Agap^
Test.

in other

trate

(1)

read

rjj

xpoaavaSaeei

i/iSm,

" SO

let

them

enter

that

II.

13]

NOTES
suggests that
it

229

James of Edessa found tiyofLai in his "pray" when he should have read "boast that the saints enter," etc. But the parallels forbid this.] Eg. CO. continues " When you have been called to eat, eat only what suffices you, that he who has called you may do what he pleases with what remains, so that they may remain over for the saints, and that he may rejoice at your entering The in to him." [This is not in C.H. Test, has modified it. words "what suffices" (to, /.o.^^xovto,) get into "sufficienter" in H. (see below), and so into " abundantly " in Test.] The eaters are to eat in peace and not in strife, to answer the bishop when
text,

Eahmani

and read

questioned
T7]j>o\JiTai)

then to be silent with attention (Lagarde, rapauntil they are again questioned. [Test, has altered
;

'^apa.Trjp. to "choose" (cf. C.H. 102).] Eg. CO. then goes on to allow a presbyter or deacon to preside if the bishop is absent. (3) Hauler 113, 114, says after a lacuna, "you who are present, and so feast." Catechumens are to receive the bread of exorcism, and each one is to offer a cup ; they are not to be at the Lord's Supper (Agap^), (and so on as in Eg. CO., not Test.). Eaters and drinkers to eat and drink honestly and not to drunkenness, and not so that any one should laugh at (you) or the host be grieved at your inquietude, but that he may pray to be made worthy that the saints may enter in to him. "For, Ye are the salt of the earth, He says." If an offering is made to all in common, called in Greek apoforetum, receive it from him, but, that all may taste, taste sufficiently, that also there may be left (somewhat), and that he who called you may send (it) to whom he will, as of the relics of the saints (tanquam de reliquiis sanctorum), and rejoice in trustfulness (gaudeat in fiducia). [Note that H., Eg. CO., and Test, are all involved here the original must have been early corrupted.] The guests are to eat in silence, not striving with words, but (hearing ?) what the bishop exhorts and if he questions about anything he is to be answered and when the bishop speaks a [or, the] word, all modestly praising him (cf. Test.) to be silent till again questioned and so on as Eg. CO. The idea in Test, of " eating abundantly " at the Agapd (cf. Thus Didach(^ x. 1 "After ye H., above) is found elsewhere. So Tertullian, are satisfied (e^TrXjjff^^ra;), thus give ye thanks." 4^0^.39 (Migne, i. 540): "They are satisfied (saturantur)." The expression in Eg. CO., " This is a blessing (ivXoyia,)," needs some comment. The name euXoy/a. (see Brightman, L.E.W. 577, 597, and Keating, The Agapi and the Eucharist, p. 130) was used for the bread offered at the offertory in the
. . .

230

NOTES

[n. 13-15

Eucharist, probably as being a gift of the people. The offerings were originally made for the purposes of the Agap6 as well as for the Eucharist. The name sv}.oyla was afterwards used for bread formally blessed (though not consecrated) and distributed at the end of the Liturgy. This custom, which is still common in both East and West, is thought by Dr. Keating The to have dated from the time when the Agap^ died out.
" bread of

exorcism " mentioned above seems to have been something of the same sort as the evXoyla. In Test. II. 19 the catechumens are to receive ivXoyiai. We notice that in aU these Church Orders the Agap4 and Eucharist are quite distinct. In Eg. CO. and H. the Agap^ is called " the Lord's Supper." C.H. 172 speak of " the Lord's Agapae." For fuller information on this point, as on the whole subject of the Agape, reference may be made to Dr. J. F. Keating's learned book mentioned above, and published since these notes were written. Chancellor Keating gives succinctly all that is known on the subject, and traces the influence of the heathen and Jewish love meals on the Christian Agape. He holds that the Eucharist and Agapd were at first celebrated together, but that by PUny's time (112 a.d.) they were separated, at least in parts of the Church; and that later the
separation became universal.

Chapter 14
first fruits is to

First Fruits. (1) C.H. 186, 187, say that one who has bring them to the bishop into the church ; so the first fruits of the threshing floor, and of wine presses, oil, honey, milk, wool, and merchandise, with first fruits of trees. (2) Eg. CO. 53 (Tattam, p. 72) merely says Let every one hasten to take to the bishop at all times the first fruit of the fruits (Arab., the first ripe dates), and the first of the produce (Arab., of all kinds of grain). (3) H. 115' says that all are to hasten to offer the first fruits to the bishop. (4) A.C. viii. 29 (Lagarde, 267* ff.) say that first fruits are to be brought to the bishop and presbyters and deacons for their support, and tithes for the support of the rest of the clerks
:

and virgins and widows and the

poor.

Chapter 15
Property,
the

work

of

Test, has interpolated this section (apparently the Compiler) between the two on first fruits

II

15, 16]

NOTES

231

H.

(14 and 16), which are consecutive in Eg. CO. and C.H. and It arises out of the question of offerings to the bishop. See II. 23.

Chapter 16
(1) In C.H. 188-194 the (sacerdos) says the thanksgiving [the offerer standing outside the veil].^ The thanksgiving is quite different from Eg. CO., H., and Test. The bishop is then directed to bless all vegetables of the earth, and all produce (poma) of trees and all " fruits of the earth of cucumber fields," and those who

Blessing of the First Fruits.

priest

bring them. (2) In Eg. CO. 53, 54 (Tattam, pp. 72, 74), the bishop receives the fruits with thanksgiving, and blesses them and names the name of the offerer (cf. Test, prayer). The prayer is nearly that of Test., and runs We give thanks to Thee, Lord God, and we present to Thee the first fruit of the fruits which Thou hast given unto us to partake of them, which Thou hast perfected by Thy word, and Thou bast commanded the earth to produce every fruit for use and for gladness and food for the race of men and of all creatures. bless Thee, God, for these and all other things by which Thou hast benefited us. Thou hast adorned all creation with the various fruits, through Thy holy Son Jesus Christ, our Lord, by wbom glory be to Thee and Him and the Holy Ghost, for ever and ever. Amen. Eg. CO. names as to be blessed the vine, fig, pomegranate, olive, prune, apple, peach, cherry, almond (Arab., apricot); as not to be blessed: garlic, the onion, melon, cucumber, melon-cucumber, immature date, or any other pot herb. They may offer of flowers, the rose and the lily {sic, singular as "Test.), but not the rest. (3) Hauler 115^^ has almost exactly the same prayer as Eg. C.O. It adds to the Eg. CO. fruits, as to be blessed, the It does not mention the immapear, mulberry, and damson. ture date, but says "no other vegetable" is to be blessed. Sometimes flowers are offered. "Let, then, the rose and the lily (singular) be offered, but not others." (4) In the A.C prayer for blessing fruits (viii. 40, Lagarde, " who hast perfected all things 274*ff.) we have the sentence by Thy word, and commandedst the earth to produce different fruits for our joy and nourishment."
:

We

'

Achelis' bracket.

232

NOTES
Chaptek 17

[ll-

17-19

Of Eating. This chapter corresponds to the words in CO. 54 and H. 116, following those which have been quoted in the last chapter. Eg. CO. says " Everything which they shall eat they shall give thanks to God for. And when
Eg.
:

they shall taste, then they shall give glory to Him." H. says " In all things which are received let them give thanks to the holy God, receiving them to His glory." The last clause about things strangled is an addition of Test. the rule is implied in the second canon of the Council of Gangra (end of fourth Note century ?), and still holds among Eastern Christians. St. Augustine that Test, omits the " blood " of Acts xv. 29. (c. Faustum, xxxii. 13) says that the rule was only observed in his time by few people. See Hefele, Councils, ii. 328, Eng. trans.
;

Chapter 18
These are exceptional; see p. 181. JjECTIONS at Pascha. This chapter is peculiar to Test. In Eg. CO. and H., Pascha is treated directly after what was said above, but they go on to our II. 20. CH. also go on to the Holy Week fast, but with passages which are not in Test. For " day and night," see Note on I. 21 (p. 159).

Chapter 19

The Paschal Vigil. This chapter is peculiar to Test. For the deacons and subdeacons keeping order, of. A.C. viii. 11 (Lagarde, 248iff.), where the deacons keep order among the men and women (children specially mentioned), " to see lest any beckon, whisper, or nod " deacons stand at the men's doors, subdeacons at the women's. Deacons keeping order is also mentioned twice in A.C ii. 57 (Lagarde, 85*, 86^^); but in that chapter there is a different arrangement (Lagarde, 86^), the doorkeepers (TruXapol) watching the men's entrances, the deacons the women's, and the tabernacle is referred to as a type. See also Test. I. 34, 36. Saturday Night. This must mean our Saturday night, not our Friday night. See pp. 159, 164.
;

Cf. II. 13 (Note on 2281). Widows and Presbyteresses. See Note on p. 199 for the food in the temple, see the next page.

Catechumens receiving Eulogiae.

and H.,
p.

C.H., Eg. CO.,

11.

20]

NOTES
Chaptbk 20

233

The Fast before Easter. The fasting before communion applies

rule in this chapter about For to the Lenten fast. the general rule, see Note on p. 239. The fast before Easter in Test, is an absolute fast of two days. It ends at the midnight between Saturday and Sunday (II. 12), and therefore

the widows with them.

who "stay

till

dawn
(1)

in the

temple" take food

by Achelis) the newly baptized and others who

In C.H. 150-152 (bracketed fast with them are to taste nothing before they take of the body of Christ, for that would be reckoned not as a fast but as a sin (cf. Test.). After the Offering they may eat as they please. In 195, C.H. say that the week when the Jews keep Pascha is to be observed by all with the greatest zeal, and they are to take care especially that on those days they remain fasting from all desire (cupiditate), etc. Then follows the passage already quoted above in I. 28, Note (p. 184) and in 197, 198, we read that the food suitable for Pascha is bread with only salt and water (cf. Test.). Any sick person, or one in the country far away (cf. Eg. CO.), is to fast after Pentecost. See also Note to II. 6 (p. 211 f.). (2) Eg. CO. 55 (Tattam, pp. 74, 76) says in its title that no one is to take anything at Pascha before the time when the fast is completed (Tattam, " before the time in which it ought It continues: "They shall not compute this to be eaten"). fast thus, if they have celebrated Pascha before the time when the fast is completed [reference to Quartodeciman practice ?]. But if any one is ill and cannot fast two days, he is to fast on the Saturday on account of the affliction [Lagarde, iia rrii amyxriv See H. below], contenting himself with bread and salt and water." [In Test, this refers to pregnant women only.] Sailors at sea, and not knowing the proper day, are to fast after Pentecost [cf. C.H. Test, has not got this]. (3) Hauler 116' says that no one is to partake [of food?] in Pascha before the Offering takes place for if so the fast is not imputed to him. But if any one is pregnant and ill and cannot fast two days, she is to fast on Saturday of necessity (propter necessitatem), being content with (contenens) bread and water. Travellers by sea or a person in any necessity to fast after Pentecost. [This is much more like Test, than the other two are.] We see that Eg. CO., H., and Test, prescribe only a one or

The other Church Orders.

234
two days'
fast before
;

NOTES

[II.

20, 21

Easter, but it is, except in cases of C.H. perhaps prescribes the whole of HolyWeek, but it is only a partial fast. See further on II. 8 Copto-arab. says If a pregnant woman is sick and (p. 218). cannot observe the Quadragesimal fast [note this], she is to fast on the Wednesday and Friday. Hand laid on Catechumens. See p. 182. Deacons and Deaconesses caekying the Eucharist. Copto-arab. says If a believer, man or woman, cannot, through sickness, come to church, let the presbyter or deacon carry the mysteries to them. It then supersedes Test, about deaconesses carrying the Eucharist. In Justin Martyr the deacons take the Eucharist to the absent {Apol. i. 65). The provision in Test, for the deaconess carrying the sacrament to the sick women is remarkable, as in II. 8 widows do the part usually ascribed to the deaconesses at baptism. But no doubt here this duty is given to the latter to make a parallel with the function of the deacons in this respect. Sick Presbyters. In C.H. 215, if a presbyter is sick, a deacon is to carry the mysteries to him, but the presbyter alone is to receive them, i.e. he is to administer the Eucharist to himself; cf. Test. II. 10. Here, in Test., a presbyter is to carry the sacrament to a sick presbyter.
sickness, absolute
: :

Chapter 21
Bishop and Deacons visiting the Sick. (1) In C.H. 199, 200, the deacon goes round with the bishop and points out the " For it is a great thing for a sick man to be visited by sick. the high priest ; he recovers from his sickness when the bishop comes to him, especially if he prays over him, for the shadow of Peter healed a sick man." (2) Eg. CO. 56 (Tattam, p. 76) agrees with the first part of
the above. But in the latter part it is shorter " For the sick are consoled when they see their high priest visiting them, and they are remembered." (3) Hauler 116^^ says that each deacon with the suMeacons is to observe (or pay respect to) the bishop (ad episcopum observent) to tell him of the sick, that he may visit them if he " For the sick man is much delighted when the high see fit.
: ;

priest
if

remembers him."
Clearly,
I.

We note that Test, only says, " let them take it up."
we compare
34, 40, deacons are
also.

deacons and widows

It is

meant, and perhaps subnoteworthy that Test., Eg. CO.,

"

n. 21-23]

NOTES

235

and H. have no reference to the gift of healing or the " shadow of Peter " as C.H. have a mark of early date in the last. Yet Test. I. 47 refers to the gift of healing, though generally and without detail. The phrase " especially when he is faithful is peculiar to Test. For the name " high priest," see p. 160.

Chaptee 22

Antiphonal Singing.
chapter
is

See Note on

I.

26

(p. 181).

This

peculiar to Test.

Chapter 23
BuEiAL. The Church Orders from this point differ somein arrangement and order. C.H. 220, 221, say that dying people are not to be cast out to sleep in the cemetery, but among the poor. He who has a house of his own is not to be taken when sick into God's house, but is only to pray, and then to return to his own house. Eg. CO. 61 (Tattam, p. 80) says they are not to burden a man to bury men in the

what

cemeteries, for this is the work of all the poor. They are to give wages to the grave digger and a gift to the keepers [of the cemetery], and " to those in that place who have had the care The bishop is to support them, so that no one may of it." press upon them among those who go to those places. This is not in Hauler at all. The words of Test., " those who provide for each one," seem to point to a guild or society of burial authorities. The clauses about leaving property (cf. II. 15) and embalming and enshrouding are peculiar to Test. Embalming was common in Egypt up to at least the fifth century (Brightman in J.T.S. i. 262). No prayers are given in Test, for funerals. Sarapion ( 18) gives a prayer asking for the refreshment (am<!rauirig) of the soul of the departed and for his future resurrection. The churchyard keeper mentioned in Test, and Eg. CO. is probably the xovidrr,g of Epiphanius and the Fossarius or Fossor of the Church of Cirta (Wordsworth, Ministry of Grace, p. 195); the
officers

were skilled artisans, carvers, etc., not mere grave The mention of deacons in Test, in connexion with burial is a mark of early date (cf I. 34). The early deacons had special duties to the dead. But gradually they gave up much of their work to subdeacons and, in the West, to doorkeepers. For Oblations for the departed, cf. TertuU. de Cor. 3 (Migne, ii. 99), Cypr. Up. i. 2, C.H. 169 (?) and see Dr. Swete in J.T.S. iii. 167.
diggers.
.

236

NOTES
Chapter 24

[n. 24

Hours of Prayer in the Church Orders and other Authorities. The reference in this chapter is apparently to private prayers, whether in the church or at home. At least there is no form of prayer laid down for these hours. (1) C.H. 223-225, 233-238, say that Christians are to pray at dawn, washing their hands always when they pray, and to do the same before every several work (cf. Test. ; and C.H. 241, where a Christian is told to wash his hands whenever he prays). Then follows (226-232) a passage about assembhes in the church " for the word of God," i.e. instruction. C.H. continue They are to pray at the third hour because our Lord was crucified then at the sixth hour because all creation was disturbed by the Jews' wicked deed at the ninth hour because Christ then prayed and gave up the ghost at sunset because it is the end of the day (cf. Test.); then at lamp lighting because David said, "I speak by night"; and at midnight because of David, Paul, and Silas [these two hours bracketed
:

by Achelis].
(2) Eg. CO. 57, 62 (Tattam, pp. 76, 80-86), is much longer than C.H. or Test. Believers on waking to pray before working, and so to approach their works. They are to go to church if there be instruction. On rising they are to wash their hands and then proceed to their works [repetition and direction about going to church for instruction repeated more fully, as C.H.]. The prayer at the third hour is only in a house or chamber, not in the church then Christ was nailed to the wood (cf. Test.) the shewbread, the lamb, the bread from heaven are mentioned. At the sixth hour Christ was crucified, and the day was divided and there ,was great darkness (cf. Test.). "Let them pray at that time with a fervent prayer, helping them by the voice of Him who prayed, causing all creation to be dark, by reason of the unbelief of the Jews " [cf. Test. the passage in both is obscure, showing that it is original in neither; in Test, it is barely intelligible]. At the ninth hour there is to be a great prayer and praise "like the souls of the righteous they shall bless the Lord God of truth He
;

who remembered the saints sent His Son, who is His Word, to them, who enlightened them; then the side of Christ was
pierced and blood and water came out." [This is clearly the original of Test., which however is shorter it is evolved out of " The rest of the day it was light till Christ's prayer in C.H.] evening therefore thou also if thou hast slept (at that hour),
; ;

"

II.

24]

NOTES

237

thou shalt remember another day and make the type of the resurrection " (see below). (3) Hauler 119 begins a fragment thus: "God who heth not, who remembereth His saints, and sent out His Word, illuminating them. Therefore at that hour Christ was pierced in (His) side, and poured out water and blood, and illuminating Pray also the rest of the day brought (them) to the evening. before going to bed. At midnight wash the hands and pray." In Eg. C.O. and H. the sunset prayer is omitted. But as we find it in C.H., and also (see below) in A.C., St. Jerome, and Silvia, distinct from that of the ninth hour, it is probable that Test, purposely altered the phrase in Eg. C.O. and H. about our Lord illuminating the rest of the day (which is much involved, and which Test, probably did not well understand), and made a separate hour of prayer out of it. In the Test, midnight prayer the words " because of the resurrection " are an addition, In the latter, note the as is the second reference to the dawn. obvious anachronism about the apostles singing psalms. For the " beginning of another day," see Note on "Day and night
in
I.

21

(p. 159).

viii. 33 (Lagarde, 270i8ff.) the hours are dawn, the third, sixth, ninth, evening, cockcrow prayers to be said publicly or privately the evening and dawn congregations are The reasons for these hours to be convened by the bishop. If are not the same as in Test., but are similar in kind. they cannot go to church because of the unbelievers, the bishop apparently if the is to assemble them at home (kut' oTxov) ungodly have taken possession of the church. If there cannot be a congregation, each one, or two or three, are to pray, etc., in The appointed service in A.C. viii. is only for evening private. and dawn, in that order. (5) St. Jerome, Ep. 27, speaking of Paula's convent at Bethlehem at the end of the fourth century (see Diet. Chr. Biog. iv. 218; and Wordsworth, Ministry of Grace, 347), mentions the hours of prayer as the morning, the third, sixth, and ninth hours, evening, midnight. But here he carries us a step further, for he is speaking of community prayers at these hours they say the Psalter together in order. In Ep. 7, ad Lactam, he names these hours as times for private devotion,

(4)

In A.C.

substituting " in the night " for " midnight " and " lamp lighting " and " evening " are synonymous. Cassian {Inst. iii. 3, quoted by Wordsworth) says the full order of hour services at Bethlehem was only established during his stay there,
;

A.D.

390-403.

238

NOTES
;

[ll.

24,

25

Wordsworth, (6) Silvia (Duchesne, Origines, pp. 471-473 Ministry of Grace, 348) describes service at Jerusalem at dawn, the sixth, ninth, and tenth hours. The last is equivalent to the " lamp lighting " (it was winter) " an immense illumination." Many psalms, hymns, litanies, and prayers, but no lections. Solitaries and virgins, with some presbyters and deacons, also keep vigil from before cockcrow to dawn. For the absence of fixed, formal, public daily prayers in

Note to I. 32 (p. 189). Peayees of Married Men. C.H. 242 say that married men are to pray whenever they wish to rise from the side of their wives. For marriage does not stain. Eg. CO. 62 (Tattam,
Test., see

86) says that a married man is to pray with his wife if she heathen, he is to withdraw and pray alone and return married man is not to refrain from prayer, for he to his place. is not defiled those who have washed need not wash again, for they are purified and clean. So H. 119^* exactly. Test, has
p.
;

is still

A
;

omitted the caution about marriage not defiling. The Benedicite Omnia Opera. The reference is fuUer in " Pray Test, than in the other Church Orders. C.H. 244 say at midnight our fathers said that at that time all creation was prepared for the service of the divine glory and the orders of the angels and the souls of the just blessed God." Eg. CO. says " The stars and the trees and the waters are as all the host of angels who stand around serving with the souls of the just, praising God Almighty at that time " [during the night]. C.H., Eg. CO., and H. then go on So H. 120^ very closely. with a paragraph about the coming of the bridegroom, which is not in Test.
: ; :

Chapter 25

Mutual Instruction. The opening sentence is from Eg. CO. 62 (Tattam, pp. 88, 90). " All ye beUevers, if ye fulfil these things, and remember to teach one another and to instruct the catechumens to perform them, nothing shall try you, and ye shall not mourn for ever." Hauler 120^^ has a very similar passage, but it reads " Ye will not be able to be tempted or to perish (of. Test.), as ye ever have Christ in memory " [note how Test, has characteristically turned this]. C.H. 246-251 have a much shorter form than the above " Let us with the catechumens teach one another about the service of God; then the demons cannot sadden us, when in every prayer we remember Christ." They then refer to the sign of the Cross and
: :

II.

25]

NOTES

239
H., but Test, omits

the Paschal Lamh, as also do Eg.

these.

CO. and

Fasting Communion and Eeseevation. The rule in Test, apparently involves private reservation for daily communion, as daily Eucharists are not allowed (I. 22). It implies a general rule for fasting communion, though this is not exthe rule for fasting communion, plicitly stated as in C.H. 205 indeed, had some exceptions; thus in the neighbourhood of Alexandria and in the Thebaid they communicated on Saturdays not fasting, apparently after an agapd (Socrates, H.E. v. 22 And in a.d. 397 the see Brightman, L.E.W. 509, note 27). third Council of Carthage (can. 29, not given by Hefele) excuses The practice of fasting communion on Maundy Thursday. private reservation in the third and fourth centuries is well known the Eucharist was carried by travellers and others, and regarded as an antidote. [Eeferences besides the Church Orders are Tertullian, ad Uxorem, ii. 5 (Migne, i. 1408) St. Ambrose, Oratio in ohitum fratris, i. 43 St. Basil, Sp. 93 see Brightman, M&i supra; Wordsworth, Ministry of Grace, 320.] It seems probable that, as the sacrament was thus carried about by private individuals, reservation must have been in one kind. Bishop Wordsworth {Ministry of Grace, 380) draws attention to the old (but not original) Eoman method of communion on Good Friday in the eighth or ninth century, with the bread consecrated the day before, and the unconsecrated chalice into which a portion of the consecrated bread was placed without any words being said over it. The other Church Orders are as follows (1) C.H. 205 say explicitly that none of the faithful are to taste anything unless they have first taken of the mysteries, especially on the days There is no idea of an antidote here. of the sacred fast. (2) Eg. CO. 58 (Tattam, p. 78) says conversely that every believer is to hasten to partake of the Eucharist before he If they believe in it, if any one have tastes anything else. given them deadly poison it will not hurt them [cf. St. Mark
;

xvi. 18].

(3) Hauler 1171" has the same. Thus Test., Eg. CO., and H. agree in the reference to the antidote. Concluding Sentence. The Test. Compiler's material ends with " prevail against you." Here C.H., Eg. CO., and H. conclude with admonitions to keep the rules laid down [the passage C.H. 255-257 about the night of the resurrection is bracketed C.H. has no "apocryphal as an interpolation by Achelis]. pretence," Eg. CO. 62 (Tattam, p. 92) refers to the rules as

240

NOTES

[ll-

27

" For thus many heresies (cf. Test.) traditions of the apostles. increase, because those who preside are not willing to learn the doctrines of the Apostles." H. 121 breaks off at the beginning

with the fiction of our Lord's have taught you," and in the next chapter introduces once more the word " Testament " as in I. 17, 18.
of the conclusion.

Test, proceeds

words

" Lo, then, I

Chaptek 27

The Messengees to the Dioceses. For " dioceses " (vapoisee p. 188. One may conjecture that the names Dositheus, Silas, Magnus, and Aquila are local names of the Test. Compiler's own country. If we are to seek for historical characters bearing these names, one may suggest for two of them Silas
xlai),

and Aquila of Pontus, St. Paul's companions for though St. Paul is not mentioned in Test, by name, this would be part of the dramatic fiction, and not from opposition to the Apostle, whose writings are quoted constantly. Silas might be mentioned (if Zahn's conjecture as to authorship have any elements of truth in it; see p. 45) out of compliment to the Audian bishop Silvanus (bishop among the Goths in Moesia), who died before 377 or because a " Silvanus " carried St. Peter's First Epistle to Asia Minor (1 Pet. v. 12), if that country be the
; ;

Bishop J. Wordsplace of writing (see Introduction, p. 45). worth (C.Q.E. April, 1900) suggests for " Aquila " the legendary brother of Clement. In A.C. vii. 46, Aquila (St. Paul's companion) and Nicetas are said to be bishops of Asia Minor (rSiv &.eiav jra.poixiuv). Bishop J. Wordsworth Suggests that /Lara. Dositheus was the Samaritan heresiarch this is hardly likely. Possibly a bishop of Seleucia (in Syria ?) who confuted Sabellianism is referred to (Diet. Chr. Biog. i. 905). Or Dorotheus, Bishop of Tyre at the end of the third century, may be meant (ibid. 899); he wrote much on ecclesiastical history, and " Lagarde publishes at the end of his " Apostolic Constitutions (p. 282 ff'.) a fragment purporting to be by him and Hippolytus, " Bishop of Eome," on the districts where the " disciples of the Lord " preached the Gospel. About Magnus no probable conjecture appears to have been made. But it must be added that none of these guesses are very likely, and one is inclined to suppose either that the names are purely imaginary, or else, as has been said, that they are local names, contemporary with the Compiler.
'

The Teanslatoe, James of Edessa.

the translation to

James

is

The note ascribing apparently in both M. and B,

II.

27]

NOTES

241

James was a notable character of the seventh century. He was appointed Monophysite (West Syrian, or Jacobite) Bishop
Mesopotamia, in a.d. 651, but after a short episcopate of about four years he retired from his see on account of internal troubles in his diocese and province, and devoted himself to literary work. He was invited back to his see on the death of his successor, and was reinstated in it but died only four months after his reinstatement, in a.d. 708 or 710. The Testament must have been translated by him during his retirement, perhaps at Tel 'Ada, where he spent nine years, and where he afterwards died. This place is described as being between Beroea and Edessa, and would therefore be southwest of the latter city. James, who had travelled much and had visited Alexandria, knew Greek well, though Syriac was his native tongue and he translated many Greek works into Syriac. He was also a great liturgical writer, a historian, a commentator on the Scriptures, and a grammarian. He is thought to have introduced the Greek vowel signs into Syriac. He was a great letter writer, and one of his epistles, to the presbyter Thomas, has already been noticed (see ISTotes on the Benediction before the Sursum Corda and the Benedictus, I. For a fairly full account of his life and 23, pp. 169, 177). writings, see Mr. 0. J. Ball's article in Diet. Chr. Biog. iii. 332
of Edessa, or Ur-hai, in
; ;

(Jacobus Edessenus).

ADDITIONAL NOTE
On the Testament and the Creed
There
of Constantinople
is some trace of a creed of an Eastern type in the Testament other than the baptismal creed, which is of a Western type (see p. 217). Thus we find " suffered and was buried" twice (pp. 85, 110); the Holy Ghost is called "Para-

clete" (p. 78), "the Lord" {il), "Maker of life" (?wo^o/os, " (ih^ ; and we have p. 108), " Consubstantial with the Father " crucified for us " (p. 87 ; so Eg. CO., see p. 217), but in Test,

without "under Pontius Pilate." None of these expressions occur in the Nicene Creed; but all except "Paraclete" and " Consubstantial " (of the Holy Ghost) in that of Constantinople. Thus it might be thought that the Testament is necessarily later than 381. But the creed put forth by the Council Already, in 374, of Constantinople was not really a new one. Epiphanius in his Ancoratus had published a very similar,
i6

242

NOTES

though longer, creed, and this contains all the above articles, except " Consubstantial " and " Paraclete," which last is found Epiphanius in Epiphanius' Second Formula (also of date 374). was bishop of Salamis (Constantia) in Cyprus, and it is probable that the formulary in his Ancoratus was the baptismal Dr. creed of his Church; it was in existence before him. Hort has shown that it represents the old baptismal creed of Jerusalem, with additions from the Mcene Creed and from St. Athanasius and St. Cyril of Jerusalem (Diet. Chr. Biog. iii. 122&). With regard to the twice occurring " suffered and was buried," it should be noticed that it is the combination of the two articles which is worthy of remark, and the combinaThe tion occurs in Epiphanius as well as at Constantinople. article " suffered " is Nicene and " was buried " is found in early Western forms such as the profession of faith of Marcellus of Ancyra and the Old Koman Form (Diet. Chr. Biog. i. 708), both of which are before 341. No doubt the words of St. Paul in 1 Cor. xv. 4 assured for this article an early and wide popularity. In addition to the authorities for f^uo^oios given on p. 201, we should probably add the Eg. CO. baptismal creed, which has "the Quickener" (p. 218, cf. p. 214). cannot, then, base on the above phrases an argument It may be added for a date for the Testament later than 381. that the Confession of Charisius, a presbyter of Philadelphia, which was read at Ephesus in 431, concludes thus :".... the Spirit of truth, the Paraclete, Consubstantial with the Father and the Son, and in the holy catholic Church, in the resurrection of the dead, in life eternal " (Diet. Chr. Biog.

We

i.

702a).

See also pp. 40, 201, and Dr.

Swainson's article (The

Creed) in Diet. Chr. Biog. 349 (Eng. trans.).

i.

695

ff.,

and Hefele,

Cowicils,

ii.

APPENDICES

APPENDICES
APPENDIX
I

THE ABYSSINIAN ANAPHOEA OP OUE LORD

Translated from the Latin of Ludolf, given in his Commentarius ad suam historia/m aethiopicam, pp. 341-345.

EucHAEisTic Prayer of oue Lord and Saviour Jesus Christ

God the Holy One, the End Giver of our life, the incorruptible Treasure, the Father of Thy Only-begotten Son, our Savioiir, who hath proclaimed Thy will. For Thou hast willed that we should be saved through Thee. Our heart giveth devout (devotas) thanks to Thee, Lord. Thou art the Power (virtus) of the Father and the Grace of the nations. Knowledge of uprightness, the Wisdom of them that err, the Healer of souls, the Exaltation (magnitudo) of the meek Thou art our Refuge (arx, asylum), the Staff of the just, the Hope of the exiles, the safe Haven of those who are buffeted as in the sea, the Light of the perfect, the Son of the living God. Shine upon us with Thine immovable grace, with the foundation and strengthening of trustfulness (fiduciae) with the wisdom and efficacy of Bestow the intelliinflexible faith and of unchangeable hope. gence of the Spirit on our humility, so that we may ever in uprightness be Thy pure servants, Lord, and that all nations
give thanks
to

We
[or.

Thee,

Aim]

of our souls.

may

praise Thee.

The deacon saith For the most blessed and holy Patriarch Abba NN., and Abbuna the most reverend our Metropolitan Abba NN., who praise Thee with their prayers and their intercessions. Stephen the protomartyr. Zacharias the priest, and John

246

APPENDIX

the Baptist. For all saints and martyrs who have fallen Matthew and Mark, Luke and asleep in the faith of Christ. John, the four Evangelists. Mary the mother (genetrix) of Grod. Simon Peter and Andrew, James and John, Philip and Bartholomew, Thomas and Matthew, Thaddaeus and Nathanael, James the son of Alphaeus and Matthias, the twelve apostles and James the Apostle, brother of our Lord, Bishop of Jerusalem, the house of the Sanctuary; Paul and Timothy, Silas and Barnabas, Titus, Philemon, Clement, the Seventy-two disciples and their five hundred companions the Three himdred and eighteen orthodox fathers. May the prayers of all of them be fulfilled [in] us. With them visit us, and remember the apostoUc Church which is over all congregations in peace, which was brought And forth (parta) by (per) the precious blood of Christ. remember all patriarchs, archbishops, bishops, presbyters, and deacons who guide (dirigunt) the way of the word in truth.
;

The people answer

Lord, on the souls of Thy servants and Have mercy, Thy handmaidens who have eaten Thy body and have drunk Thy blood, who have fallen asleep in Thy faith.

The priest saith

Yea, Lord, ever ask Thee,

we render thanks

to

Thee and

bless Thee,

and

God, Father of the heights, v.'ho rulest the treasuries of light, visit Jerusalem from heaven Lord of Powers, of archangels, and Strength of dominions (virtus domiuantium). Glory of thrones, Eaiment (amiculum) of luminaries, Joy of delights, King of kings. Father who boldest all things [as it were] in (Thy) hand and governest. And by Thy counsel Thy Son Jesus the Only-begotten was crucified for our sins. (Thou) who by the Word of Thy covenant hast made all things, being well pleased in Him, and didst send Him into the womb (uterum) of a virgin He was conceived in the womb (ventre) He was made flesh and His birth was known (cognita fuit) by the Holy Spirit, when He was born of the Virgin that He might fulfil Thy will and constitute a holy people for Thee. He stretched out His hands to suffering, He suffered that He might save them that suffer, them who put their trust in Thee. He was betrayed of His own will to torture that He might save those who are tortured and strengthen them
; ; ;

that totter (nutantes), find those who are lost, and give life to the dead, and take away death and rend the bonds of Satan, and fulfil the will of His Father that He might tread down Sheol and open the gates of life that He might give light to
; ;

ABYSSINIAN ANAPHORA OF OUR LORD

247

the righteous, might ratify a treaty, might remove darkness, nurture the babes, and reveal His resurrection. In that night in which they betrayed Him He took bread into His hands holy blessed and without spot. He gave thanks. He blessed. He brake and gave to His disciples, saying Take, eat, this bread is body which is broken for you for the forgiveness of sins; and when ye shall have done this, make (facitote) a commemoration of Me. Likewise also the cup of wine after they had supped, mixing, giving thanks, blessing and sanctifying. Thou didst give to them. Thy true blood which was shed for our sins. Now, therefore, Lord, we remember Thy death and resurrection, we trust in Thee, and offer to Thee bread and the cup, giving thanks to Thee, to Thee alone who [art] the Saviour, God from eternity, since Thou hast commanded us to stand before Thee and to serve Thee as (instar) priests. Therefore we also Thy servants, Lord, ask Thee, Lord, and beseech Thee to send the Holy Spirit and power (virtutem) upon this bread and upon this cup, [that] He may make (it) the \>odj and blood of our Lord and Saviour Jesus Christ, world without end.^ Eternal Furthermore, we offer to Thee this thanksgiving, Trinity, Lord, the Father of Jesus Christ whom every give Thee this (istud) creature and (every) soul venerate.^ Cause gift; not food nor drink do we offer to Thy holiness. that it may not happen (cedat) to us for condemnation and the reproach (obtrectationem) of the enemy, nor for destruction, but (for) the medicine of our bodies and for the strength of our God, grant (largire) us for the sake of our spirit. Yea, Thy Name that we may flee from all thoughts which displease Thee. Lord, grant (da) to us that every counsel of death may be driven away from us, who in Thy Name have been inscribed on the inner veil of Thy most high sanctuary. Let death hear Thy Name and be amazed let the depths be rent, the enemy be trodden down; let the malignant spirit tremble; let the dragon draw back let unbelief be cast far off (elongetur), and the apostate be afflicted let anger grow weak let envy work nothing let the obstinate be reproved, and all the avaricious be rooted out let vexation (molestia) be taken away let the deceiver be overthrown, and let all kinds of sorceries (venefiLord, to the innermost eyes of our ciorum) languish. Grant,
:

My

We

' Ludolf here notes that in the printed Liturgy the people say Lord, Lord, be propitious to us. have mercy on us (twice), 2 Ludolf suggests that this passage is corrupt. Perhaps there is a lacuna.
;

248

APPENDIX

heart to gaze on Thee, to praise and laud Thee, remembering Thee, and to serve Thee, for Thou alone art their portion, the Son and Word of God to whom all things are subject. Perfect and strengthen those to whom Thou hast by [Thy] grace revealed [Thyself]; heal those who are in grace; keep those who by the power (virtute) of the tongue celebrate the faith, and guide those who have become learned in the sound of the tongue (voce linguae). Ever save those who do Thy will. Visit the widows. Sustain the orphans. Sustain those who have fallen asleep in the faith. Grant to us also, Lord, a portion with aU Thy saints grant to us strength to please Thee as they pleased Thee. Feed Thy people in uprightness and holiness Lord, give to us all who receive Thy holy things a union of minds [that] we may be filled with the Holy Ghost and with the strength of the true faith that we may give thanks to Thee for ever, and to Thy beloved Son Jesus Christ, for Thine is the honour and
;

glory, world without end.

of souls. Guide of the just and Glory of the give to us, Lord, understanding eyes^ which may alway look to Thee, and ears also which may hear Thy word only, after that now our soul is filled (saturata) with Thy grace. Make in us a clean heart, God, so that we may always observe (consideremus) Thy greatness, who art good and lovest man, our God; make (habe) our soul grateful^ (gratam), and grant to us a constant mind, who have received Thy body and Thy own blood we (are) Thy humble servants, Father, for Thy kingdom, Lord, is illustrious and glorious,
saints,
;

Helmsman

Son, end.

and Holy Ghost, now and Amen.

for ever,

and world without

Notes on the Anaphoka of cue Lord

It is taken with a few alterations from the Testament. not clear from Ludolf whether it is in actual use in Abyssinia as an alternative hturgy for certain days, or if it is obsolete. In any case it is later than the Testament, and Ludolf only gives the Anaphora. On the analogy of other Eastern rites, we may conclude that the pre-anaphoral portion of the Liturgy would be the same as in other Abyssinian liturgies, and that it would include the Testament Litany (see Note on I. 35, 36, p. 193 f.) as modified and still used in Abyssinia. 2. It is probably translated into Ethiopic from the Greek,
1.

It

is

'

Lit.

eyes of knowledge.

Or

well pleasing (to Thee).

ABYSSINIAN ANAPHORA OF OUK LORD

:

249

not from Syriac (a) because it seems to be earlier than James of Edessa (&) because the Syriac would not have been current in Egypt or Abyssinia. Therefore it is possible that where it differs from the Testament it reflects the Greek more faithfully than the Syriac. Some of the differences may be due to James of Edessa's translation of the Testament into Syriac. 3. The Sursum Corda no doubt immediately preceded the Eucharistic prayer; but as the Communion is absent from Ludolf, it is impossible to say whether the Sancta Sanctis followed the Sursum Corda as in Test., or if it came later as in other liturgies. 4. First paragraph. An. of our Lord omits the clause of Test. (p. 72) " whom in the latter times Saviour " (homoiotel.?). It is in Eth. CO. It also omits the clause of Test, (ib.) " our mind, our soul for ever and ever. Amen." All this, to the mention of the Incarnation, is not in Eth. CO. Could the above clause have been interpolated in Test, by James of Edessa ? (Eahmani remarks on the Amen being out of place in Test.) exiles = Test. (ib.) " those who are persecuted." (Persecution being a thing of the past.) Shine upon us = Test. " make to arise." The Syriac word is used esp. of the sun (like avaTsWa, which was probably the Greek word used), and may be translated " make to shine." This is a characteristic of the 5. Diptychs not in Test. later Egyptian rite the intercession fand diptychs are inserted in the middle of the Eucharistic thanksgiving in this place. An. of O.L. shows the germ of what is found in St. Mark, Modern Coptic, and Modern Abyssinian; in these the priest adds a long intercession. The diptychs in An. of O.L., recited by the deacon, are almost word for word the same as the beginning of the modern Abyssinian intercession (Brightman, L.E.W. 228) but the people's response is not in the latter. Seventy-two disciples (so Modern Abyssinian and often in Syriac literature) = St. Luke x. 1. See p. 192. Jive hundred companions, 1 Cor. xv. 6 ? Three hundred and eighteen orthodox fathers, of Mcaea. guide the way of the word in truth, paraphrase of ophrofiouvTot, rh Xoym r^? aXtikiae, 2 Tim. ii. 15, but here applied to all the clergy, not to bishops only, as in Test. I. 35 and else;
.
. .

LXX

where
6.

Note the grouping here as in paragraph, " Glory of thrones, Eaiment of luminaries," etc., instead of a long list of unconnected substantives as in Test.
the
first

(see p. 193). The priest saith (p. 246).

250

APPENDIX

hy Thy counsel; this in Test. (p. 72) goes with what precedes. gates of life Test. (p. 73), " way of life " (the latter is common in O.T., esp. Jer. xxi. 8, opp. "way of death," and Ps. xvi. 11, Prov. vi. 23, xv. 24; the phrase "gates of life"

comes probably from a confusion with Ps. cxviii. 19). ratify a treaty (p. 247) = Test, (ib.), "fix the boundary." Eth. CO. has " establish a covenant." Probably this is the meaning also in Test. his hands holy blessed and without spot. So many later liturgies e.g. modern Abyss. (Brightman, L.E.W. 232) not in Test. [Cyr. Jer. xx. 5 has " Christ received the naUs in His undefiled hands and feet." Of. p. 171.]
;

bread, not in Test.

make a commemoration of Me Test. (p. 73), " ye make resurrection" (emendation in An. of O.L. in order to bring in our Lord's words it also has the reference to 1 Cor. xi. 26). An. of O.L., like Test., omits our Lord's words over the cup, though Eth. CO. has them. But " after they had supped," " giving thanks," " blessing and sanctifying," are not in Test.; and An. of O.L. suddenly changes the address from the Father to the Son [sign of antiquity]. Thy true blood (verum sanguinem tuum), probably a protest against, and correction of, the Test. (p. 73), " type of the blood." Cf. also "Thy own blood" in Post-Communion prayer of An. of O.L. (p. 248), which is not in the corresponding passage of Test. our sins, not in Test. 7. Oblation and Invocation (p. 247). we trust in thee, not in Test, or Eth. CO. An. of O.L. here rather clumsily interpolates an Invocation of its own, in the later style like the Eth. CO., it asks for the Holy Ghost but unlike it, it specifies the transforming of the elements. It then adds the Test. Epiclesis (p. 74) as an It addition, addressing it, as Test., to the Holy Trinity. corrects the order of the Persons (Jesus Christ, the Father, the Holy Ghost) into " Father of Jesus Christ," omitting " the Holy Ghost " [perhaps because the Third Person is mentioned It in the interpolated Epiclesis] and " fleeing into itself." inserts " we give Thee this gift " [which comes strangely out of place after the interpolated Epiclesis], and also adds a negative, " not food nor drink do we offer to Thy holiness," i.e. "not common food" [cf. Just. Mart. Apol. i. 66: "For not as common bread or common drink," etc.]. See Note on the Invocation, p. 173 ff. of the enemy and of our bodies, not in Test.
; ;

My

ABYSSINIAN ANAPHORA OF OUR LORD

counsel of death

251

Test.

(p. 74),

"prottd conception."

who in Thy Name have heen inscribed. In Test, (ib.) it is the name which is inscribed. The oratorical passage which follows
is

grammatically altered.
sorceries

= Test,

(ih.,

see footnote), " that begetteth bitter-

ness."
8. The Intercession (p. 248) comes here as in Test., but in Mark, Modern Coptic, and Modern Abyssinian it does not come here, but is joined on to the Diptychs (see above). In An. of O.L. the references to revelations and gifts of healing, etc., are altered, and the phrase " power of tongues " is given a more modern turn. 9. The Communion is not given by Ludolf. Brightman (L.E.W. 240, note) gives from the Anaphora of our Lord " The body of Jesus Christ which is of the Holy Ghost to hallow soul and spirit." See Test. II. 10 and Note there (p. 223).

St.

10.

Post-Communion,

"0 Helmsman

of

souls"

(p.

248).

That

post-communion is seen by the past tense (" who have received Thy body "), whereas in the preceding paragraph we have the present, " who receive Thy holy things." So in Test. (p. 77).
this is

meant

for a

APPENDIX
From

II

THE LAST CHAPTER OF THE ARABIC DIDASCALIA

the

German

of

Funk, Apod. Konst.

p.

234

flf.

39.

The Mystagogia of Jesus

Christ,

our God

The

the Testament that

upon high before the holy Liturgy, hath taught to the holy Apostles. He who was from the beginning, and who is present and who is to come, He who died and was buried and rose again and was crowned with glory by the Father; He who hath loosed the bond of death, and who rose again from the dead and not only art Thou Man, but Thou hast become Man without change; He who by the Holy Spirit took possession of the body of Adam and made him living He who put on the Adam of death and made him awake, and with the body hath ascended up into heaven He who overcame death and burst its bonds by His death, and shamed the Devil who this long time was set as lord and king over us, after he had discovered His entrance and His power, and He had burst his bonds as his [death's] face was full of darkness, he grew fearful and was agitated when he saw the Only-begotten Son of God put on a body from a Virgin and come down to Hades. And He is the indivisible Counsel and the one Shepherd with the Father, the Maker of heaven with the Father, the Crown of angels, the Order of the highest angels, the Will of hosts, the Spirit of the glory, the Master of the eternal kingdom, the Prince of the pure, the incomprehensible Intellect of the Father. He is the Wisdom of the Father, He is the Power, He is the Eight, He the Intellifaithful shall lift it

He

gence, He is the Counsel, believe the Father.

He is the Hand, He is the Arm of and confess that He is the Light of our redemption, the Helper, Teacher, Eewarder; who taketh us up who hath won the victory thereby our Fortress, our Shepherd, our Support, the Founder of life, our Medicine, our Food, our Judge. The confession which we confess is this: that He suffered and was born without being created that He

We

ARABIC DIDASCALIA

253

died while He was living, Son of the living, Son of the Father, the indivisible. Who while He was without sin took upon Him our sins who came forth from the bosom of the Father who distributed His redeeming body and His life-giving blood, (being) the spirit of life and purity ; who made us pure through the water of baptism ; who maketh glad the hearts of those who fear Him, since He is with them at all times who hath removed us from all onsets of Satan who hath renewed our souls, since we all exist in Him. He is God before all times, and He was with God the eternal, the everlasting. When He saw that the world was ruined through the chains of sin, and through the ignorance and the blindness that worked the error of those helHsh thoughts (?), and when He desired to heal the human race. He made the Virgin's body His goal, and He placed Himself in union with it, and He healed all our senses, and He made all the adversaries' hosts to disappear, and He put on a weak body; He who is incomprehensible made the mortal body incorruptible. And therefore He appeared in the body of Adam, in order to make manifest a likeness (Bild) of incorruption in the body of Adam He who put on an incorruptible likeness and died in that likeness, and through the Gospel freed those who had fallen into ruin and gave them holy commandments He who is the Word of the kingdom of heaven in this Gospel. And the Devil's bonds are broken off from men, that we by His death might have a title to freedom from death, and wake up in the real world. He who is the Christ, the Son of God, hath become man, and hath taken to Him our mortal He is the first nature, which belongeth to Adam and his race. who became man, and He is the God whom the prophets began to recognise, who is proclaimed to us by the Apostles, and
;
;

whom
is

all

men

confess,

and by God

is

crowned with glory, and

celebrated by the angels, and for us was crucified, whose cross is our life who is our Support and our Saviour, the hidden Mystery, the indescribable Joy, who at all times standeth on the highest grade of the perfection which is beloved, which is inseparable from God, whose worth (Wert) cannot be uttered by these lips, the hidden mystery which the faithful know that they know though it is invisible. He is the Crucified, it is He who hath been extolled, as crowned with glory it is He in whom we, the perfectly faithful ones, believe and we free our pure souls from the senses, so that it is as if in truth they were not there at all, and thereby we are strong. Keep away from all transitory things, and become deaf with these pure ears, that ye may find what is well-pleasing to God, and that ye
; ; ;

254

APPENDIX
learn to

11

may

know

the secret of your redemption.

Ye,

men

and women, who boast that ye belong to Christ, must become one with the inner man, ye in whom Christ hath confirmed His covenant, and into whom He hath put His Spirit. And He hath also descended to Hades after He died, and hath made them all to live. And when Death saw Him who had come down to him, he was struck, and thought that he had found in Him a^oo(i)after his desire. But when he saw the beauty of His Divmity in Him, he cried aloud and said Who is He that conquereth me and is not like the men who are with me ? Who is He that rescueth (lit., reneweth) from destruction the body which I killed? Who is He that is born without sin and destroyed sin, being Himself without sin? Who is He that put on the carnal man, being Himself from heaven ? Who is He that is a stranger to my law ? Who is He that robbed me of the nations which belonged to me ? Who is He that giveth food through the strength of fire and death, while He hath gained the victory over them ? Who is He whom the
:

bonds of darkness could not bind ? apparition, whose power preventeth

Who is He in this new my doing what I will ?

?

Who is this new one, wrapped in a shroud, who is without sin Who is He that destroyeth the treasurer of darkness by His glory,
and who doth not let the souls come to me which have been delivered up to me, but causeth them to rise upwards ? Who is this glory that is one and the same with the Imperishable One, and which doth not let me destroy him ? Who is He whom I cannot touch ? Who is He, surrounded by this light, which doth not diminish ? Who is He that hath deposed me, lest I should destroy those belonging to Him who are worth nothing ? It is the Christ who was crucified, on account of whom those that are on the left go to the right, and who hath raised those that were below so that they are now above, and hath made those that were behind to be before. He is raised from the dead, and hath conquered Hades, and hath by His And after His resurrection on the death destroyed Death. third day He thanked the Word of God the Father, while He King, for the speech (Rede) through said: I thank Thee, which the whole creation hath come into existence from Thy side. That is the word that through the Spirit is in Us, which speaketh with Thee alone.
The Didascalia
is

ended, the doctrine of our Fathers

the

Apostles, consisting of thirty-nine chapters.

INDEX OF QUOTATIONS FROM AND REFERENCES TO THE BIBLE IN THE TESTAMENT OF OUR LORD

OLD TESTAMENT AND APOCRYPHA

256
St.

INDEX OF QUOTATIONS,
ix.

ETC.

Luke

23

INDEX OF QUOTATIONS,

ETC.

257

INDEX OF SUBJECTS AND AUTHORS

Abgaeits, 185. Abyssinian Church, 5
43,

its liturgy, 34,

Angelic hierarchy, 23, 72, 85, 96, 122, 124, 137, 170 f., 184, 246, 249, 252.

167,
f.
;

169,

172, 177, 178,

223,

used milk and honej' at baptism, 44 its litany, 43, 193 f. See Anaphora of our Lord.

249

Angels visiting man, 23, 68, Anointing, see Baptism, and

71, 99. Oil.

Achelis, Professor. 9, 10, 28, 29, 151, 155, 157, 159, 203, 208, 213, 215217, 220 f, 225, 231, 233, 239. Acolytes, at Rome, 192 ; none in the East, ib. Acts and Martyrdom of Matthew, 199. Adai (Addai), PreachiTig of, 158. Adai (Addai) and Mari, Liturgy of, its date, 35; omits Words of Institution, 35, 171 ; its Invocation, 35, 176 ; benediction before Sursum Corda
in,

Antichrist, 42, 51 ff., 56-58, 141, 144, 146. Antidote (the Eucharist), 137, 239. Antioch, Council of, in Encaeniis, 153. Antioch, Liturgy of, see Chrysostom. Antiphonalsinging, 129, ]35,180f.,227. Antithesis, fondness of, 22, 86, 122, 123,

182-184, 252 f. Apocalypse and Testament compared,

148.

169

deacon "completing"

in,

194.

used for man, 85, 86, 184. Administration of Eucharist, 76, 128, 177 f., 220-224, 251. Admonition, see Deacon. Africa, 56 ; name of metropolitan not used in, in fourth century, 37. Agape, the, 29, 31, 96, 130 f., 134, 189, 226, 228-230. Agde, Council of, 210.
Alaric, 145.

"

Adam"

Apocalypse of John (Apocryphal), 58. Apocalyptic prelude, whether independent, 141-144 its connecting link with the Church Order, 147. ApoUinarians, 17, 36. ApoUinarius, his heresy and characteristic phrases, 16 ff., 35, 43, 44, 183;

185.
(St. Paul), the liturgical Epistle, 164, 181, 204. Apostles, 21, 27, 63, 69, 81, 87, 100,102, 110, 136 ; festivals of, iu A.C., 32. Apostolic Canons, their date, 13, 153 on marriage of the clergy, 153 forbid digamy to the clergy, ib. allow bishops to eat meat, 163 ; on

"Apostle," the

Alford, Dean, 225, 228. Alms {di.a.Koi'la) to be

delivered

Lent,

218

on

Wednesday
;

and

promptly, 129, 225

f.

Friday

fasts, 163.

Altar, the, 63, 64, 68, 70, 78, 92, 149 f. Ambrose, St., 239. Ambrosian Liturgy, 169. Ambrosiaster, 173, 202, 218. Amen of communicants, 21, 76 f., 128, 178, 221 f. Anachronisms of the Testament, 27 of Codex C, 51, 143. Anaphora of our Lord (Abyssinian), 21, 34 f., 74, 165, 167, 170, 172 f., 176, 192, 223, 245-251. Ancyra, Council of, 37, 154, 182.

Apostolic Church Order, 9 its scope and date, 11, 12, 29 ; its influence on the Testament, 11, 45, 145 ; its Montanistic characteristics, 12, 45 ; its place of origin, 12 ; on the order of the Apostles, 12, 144 slights women's ministry, 148, 198 ; division of presbyters in, 150, 200 ; dislikes marriage of bishops and presbyters, 153 ff., allows 186; deacons' marriage, 190 ; widows in, 191 f., 198; number of presbyters
;

; ;

INDEX OF SUBJECTS AND AUTHORS

192, 200; on the position of readers, 203 f. ; on women's veils, 210 ; manuscripts of, 143. Apostolic Constitutions, their scope and date, 11, 13, 29, 32 ; theology of, 19, 24, 44 on our Lord's human
;

259
;

and deacons in,

administration of Eucharist in, 223

; ;
;

psalmody in, 227 on days of rest, 228 on first fruits, 230 f. on hours
of prayer, 237.

"Appointment"

of

clergy

(/corii-

soul,

19

festivals
;

in,

subordinationism 32, 39 ; fasts

;

in, in,

19

araais), 90, 97, 104, 105, 112, 153, 186.

108, 111,

39,

Aquila, 138, 240.

163 probably later than the Testament, 32, 33 no metropolitans in, stations of penitents in, 38 37 ascetics in, 38 the "Lifegiver" in, church buildings in, 149 40, 184 bishop's throne in, 150 on marriage of clergy, 153 on qualifications and choice of a bishop, 153 ; on enthronisation of a bishop, 160 on laying on of hand or hands, 161 lavabo in, 155; day for ordinations in, 155 bishop's ordination prayer in, 158 the three bishops in, 32, 156 form of doxologies in, 160 ; appoint Satur;
;

Arabic Didascalia, last five chapters of, date, 33, 34 probably later 10, 12 than Test., 33 f., 154 f., 158, 161 f., 167, 176, 183 trace of a primacy in, 37, 155 church buildings in, 148 ff. baptistery, diaconicum, lectern, bishop's house in, ib. screen in, 151 allows bishop's marriage, but
; ; ;
;

; ;

prefers celibacy, 154; bishop's ordination prayer in, 155 f., 158; omits revelations, 156 ; on days for the Eucharist, 163 ; on bishops' fasts

and the three "Entrances," 162; daily communion of bishops in, 164

day and Sunday

;

for divine service,

allow wine to bishops, 163 ; 163 liturgy in, 33, 167; Eucharistic Intercession in, 33, 167 ; Sanctus in, 170 position of Benedictus in, 177 ; on the ceremonial law, 177 ; Words of Invocation Institution in, 171 f. ; in, 33, blessing of oil and 176 water in, 179 ; use of the name " Paraclete " in, 179 ; singers in, 38, 180 f. ; on preaching, 182 ; on benedictions, 182 ; dismissal of penitents,
; ;

description of Eucharist in, 166 f. ; incense in, 167 ; allows widows to be inside the sanctuary, 167 f. developed Intercession in, 167, 176 ;

Mystagogia in, 34, 88, 182 ff., 252-254 identifies widows and deaconesses, 167, 200 theology of, psalmody, etc., in, 167 on 34
; ; ; ;

182 antithesis in, 184 on ordination of a presbyter, the other presbyters not acting, 186 f.; number daily service in, 189, 227 on the office of presbyters in, 192 of a deacon, 193 on deacons visiting the sick, 190 f. on deacons keeping order, 232; litany in, 33, 193 f.; on on widows and confessors, 197
etc., in, 33,
;
;

deaconesses and presbyteresses, 33, use the name "Life44, 197-199 giver," 184, 201 ; on the position and ordination of readers and subdeacons, 33, 202 f., 205 ; on the promotion of readers and deacons, 202 ; on virgins, 205 ; on charismata, 33, 205 f. ; on "newcomers," 207 ; forbidden trades in, 209 ; on soldiers, 33, 209 ; on length ofoatechumenate, 210 ; kiss of peace in, 210 veiling of women in, 210 ; on teaching and dismissal of catechumens, 33, 211 ; on baptism and anointing, 33, 215 f.; on Lent and
; ;

readers of lections, 204. Arabic translation of TestameTii, see Copto-arabic. Arcadius, 145. Archdeacons, none in the Testament, 152 (see Deacon, chief) ; at 36, Alexandria read Gospel, 204 ; the name, 152. Arendzen, Dr., 7, 11, 143, 145, 146, 188, 192, 198. Arianism combated in the Testament, 16 ff., 35, 40, 160. Arians, 36. Aries, Council of, 38, 208, 223.

Armenia, 57. Armenian Church, its liturgy, 177 its churches, 151.
;

169,

Ascension, the, 27, 32, 126, 138, 217 f. Asceticism, 15, 21, 24, 94. Ascetics, 38 ; see Solitaries. Asia Minor, 12 ; considered as place of writing of Test., 45, 159, 240 ; chorepiscopi in, 37.

Astronomers and astrologers not to be catechumens, 118 (of. 123), 209. Athanasius, St., 17, 29, 224, 242; on on Lent, 218 on doxologies, 160
;
;

218 ; forbid words of deacons to baptize, 225

39, 44,
;

Holy Week,

veils,

151

as leader of the deacons,

152.

260

INDEX OF SUBJECTS AND AUTHORS

Blessings, see Ealogiae,
tion.

Audiaus, 45, 240. Augustine, St., 38, 168, 216, 227, 232.

and Benedic-

Bona, 180.

Babes, 73, 76, 125, 178, 213 Babylon, 56.

f.

Book

Ball, Rev. C. J., 241. Bangor, Antiphonary of, 201. order of, Baptism, time for, 121 12511, 213 ff.; water must be flowing at, ib. responses at, ib. renunciations and submissions at, 33, 126, 213 anointing before and after, 126 f., 213 ff. (see Confirmation); Eucharist after, 128, 220 ff. formula action split up, absent, 214, 216 216. See Creed.
; ;
;

fl'.

of Deer, 138. Boys, see Singers. Bread, blessing of, for the sick, 179. See Eulogiae. Bread of exorcism, 228 f. Brightman, Rev. F. E., 11, 13, 14, 19, 28, 38, 151, 153, 160, 164-167, 169173, 175-179, 193f.,204, 213, 223, 225, 229, 235, 239, 249-251. Bryennios, Archbishop, 11.
Biirial of

Bunsen, 0. J., 11, 12. the dead, 98, 135, 235.

Burkitt, F.

C,

215.

Baptism of blood, 120, 211.

Baptistery, 21, 34, 63 f., 149. Basil, St., 17, 38, 164, 239 ; Liturgy of (so-called), 169, 177. Bathing at Pasoha, 109, 121, 201 f.
Batiffol, P., 25.

Byzantine

rite (early), 169.

Beginning of the day, 136, 159, 161,

164.

Benedicite Omnia Opera, 137, 238. Benediction, two forms of, before Sursum Corda, 44, 169. See also Laying on of the hand, and
Seal.

Benediotus qui venit, 42, 44, 75, 167,

177.

Bilingual
preters.

countries,

43.

See

Inter-

Bishop, the throne of, 63, 149 ; house of, 64 ; offers the oblations,, 63
qualifications
;

Callistus, Pope, 154. Canons of Hippolytus, scope of, 8, 9 not the original of date of, 28 these Church Orders, 8, 9 sanctuary their silence about veil in, 151 celibacy of the clergy, 153 bishops chosen by people in, 153 bishop's ordination prayer in, 28, 156, 157; on laying on of hand or hands, 161 on bishops as chief priests, 160 enthronisation of bishops in, 160 communion of bishops in, 163 vestliturgy described in, 165 antithesis ments in, 163, 178 presbyters not said to act in, 184 with bishop in ordaining a presordination prayer of a byter, 186
;

marriage of, 65, 153 ff.; ordination of, 65 ff., no enthronisa155 ff. age of, 65 tion mentioned in Testament, 160 as high priest, 135, 160, 234 f. concurrence of other bishops at ordination of, 30, 65, 155 f. whether one or several bishops say the words, 30, 155 f.; ordination on Sunday, hours of prayer of, 68, 161 65, 155 food of, 68, lasts of, 22, 68, 162 f. teaching and preaching 69, 162 f. daily of, 69, 84-90, 130, 164, 182 communion of, in Arab. r)ida3c.,164 dividing the word of truth, 100, 193 breathes exorcising, 121-124, 212 on catechumens, 124, 212 at Agaj)6, 130 f., 228 f.; receiving first firuits, 131 f., 231 visiting sick, 135, 234 providing for sexton, 136, 235 provides for the marriage of catechumens, 116 provides for virgins, 134. See Shepherd.
of,

64,

153

presbyter same as for bishops, 28, 186 f.; restricts deacons, 195 ordination of deacon in, 196 ; on conon widows, 197 ; fessors, 196 absence of deaconesses in, 200 ; on the position of a reader, 203 f. ; no
; ;

Bithynia, 67.

subdeacons (?) in, 203 on virgins, 205 on charismata, 205 on "newcomers," 207 forbidden trades in, 208 on soldiers, 208 length of catechumenate in, 210 on sejiaration of sexes, 210 on dismissal of catechumens, 211 ; on martyred catechumens, 211 on competentes and their exorcism, 211 f. on baptism and confirmation, 213, 219 creed in, 217 baptismal Eucharist in, 220 on administrators of Eucharist, 223 on care of the Eucharistic species, 224 on almsgiving, 226 Agapd in, 228, 230 ; first fruits in, 230 f. on fasting communion, 233, 239 on the Lenten fast, 233 on bishops visiting sick, 234 on sick
; ; ; ; ;
;

INDEX OF SUBJECTS AND AUTHORS

presbyters, 234

261

on the dying, 235 hours of prayer, 236 on married men's prayers, 238 con; ;

Clement, Pseudo-, Ancient Homily by,

182. Clergy, list and number of, 99, 191 ; college of, 15, 64. " Commemoration," 63, 101, 151. Communicants, prayer of, 33, 76, 178. Communion of clergy, 76, 177 ; of people, 76, 128, 178, 221 ff.; of the sick, 134 ; a "new food," 134.

on

clusion of, 239. Canticles, 63, 81, 129, 133, 179-181. Cantors, see Singers.

Cappadooia, 56. Carthage, Third Council

Cassian, 237.
;

of,

239.

Catechumens, 29, 38 house of, 63, 149 dismissed with "laying on of the hand," 84, 120 f, 134, 182, 211 f. celibacy of, 116, 207 not to
; ;

Competentes, 120

ff.,

211

f.

or to 70 be at the Agap6, 130, 228 f.; intercession for, 101 rules for reception and marriage of, 115 ff., 207 length of instruction of, 119, 210 who to be admitted and who refused, 115 if., 207 ff.; exorcism of, 121 ff., 212 f.; if martyred before baptism, 120, 211 ; called "Christians," 207, 210 to pray apart, 119, 210 to be examined, 120 f., 211. Celibates, Celibacy, see Bishop, mar; ; ; ;
;

offer loaf for Eucharist,

riage of. Asceticism, Catechumens, and Virgins. Ceremonial Law of the Jews, 177.

Concelebration, 70, 165. Concubines, 118, 208 f. Confessors, 29 ; in the litany, 100 not to be ordained unless appointed bishops, 105, 196 f.; relative position of, 203. Confirmation, 127, 219 f. Confusion of Persons, 20, 39, 91, 187, 247, 250. Constantino, 36 his churches at Jerusalem, 43, 150. Constantinople, penitents at, 38 first Oecumenical Council of, 40 ; Creed of, 20, 40, 78, 85, 201, 241 f. Constitutiones per Hippolytum, 10, 29 ; bishop's ordination prayer in, 157 f. ; appointment of readers in,
; ; ;

33, 204.

Chalcedon,

Oecumenical Council
phrases in
of

of,

179. Characteristic

Testament,

21 ff. Characteristics 143. Charisius, 242.

Testament,

20

ff.,

Charismata, 15, 33, 76, 78, 114, 169, 205 f. Chief deacon, see Deacon. Children of light, see Light.
Choirs, see Singers. Chorepiscopi, 37, 45. Chrism, 216. See Baptism.
.see Epiphany. Chrysostom, St., encourages monasticism, 38 ; Eucharistio Intercession in writings of, 176 benediction beSanctus fore Sursum Corda in, 169 Words of Institution in, in, 170 Invocation in, 175 ; on the 171 Lord's Prayer, 178 ; on preaching, Liturgy of (so-called), 169, 182

Oonsubstantial, 20, 40, 108, 201, 241 f. Coptic Liturgy, 5, 34, 167, 169, 172, 178, 223, 249. Copto-arabio translation of Testament, 6, 42, 43, 49, 51-54, 56, 58-60, 68, 90, 136, 143, 145, 156, 160, 162 f., 165, 167, 169, 188-192, 194 f., 197 f., 201, 202, 205, 209, 211, 223 f., 225227. Cornelius, his list of clergy at Rome in 251 A.D., 192. Courtyard, the, 62 f. Creed at baptism, 31, 44, 126, 217 f., 224 ; at Jerusalem and Rome, 215,
,242.

Christmas,

Cross, taking
81, 87, 91,

up
106

the, 15, 58, 62, 71, festival of the, 40,

43.

Cup of the
Chalice
;

Eucharist,

see

Mixed

spilling the cup, brings judgment, 128, 224. Cyprian, St., 216 ; on readers, 203 on
;

173, 177.

hours of service, 168 on "hearers," 37 on oblations for the dead, 235.

;
;

149 buildings of, 36, 62-64, 148-153. Churchyards, 135f. keeper of, 136, 235.
of,
;

Church,

double

meaning

Cilicia, 56.

Church of, 235. Clement of Eome, St.,

Cirta,

7, 49,

114, 115,

138, 141, 144, 159

f.,

188.

Cyril of Alexandria, St., 224. Cyril of Jerusalem, St., 14, 242, 250 ; Liturgy in, 167 f. ; Sanctus in, 171 on the Eucharistio type, 173 Eucharistio Intercession in, 168, 176 Sancta Prayer in, 178 Lord's Sanctis in, 168, 170; no Fraction
; ; ;

262
in,

INDEX OF SUBJECTS AND AUTHORS

Demoniacs, 33, 117, 121, 124, 212. Departed, the faithful, prayers for, 74, oblations 101, 132, 135, 177, 235
;

179 ; does not mention Words of Institution in the Liturgy, 170 f. ; reference to Oblation, 171 ; Invocation in, 168, 171, 174 ; speaks slightingly of apocryphal books on Antichrist,
the "Seal," 213 ; on baptism, 215 ; creed in, 215 f. oil of exorcism in, 216 ; on confirmation, 220 ; on the teaching of the resur-

for, 235.

144;

on

Descent into hell, see Harrowing of Hades. "Detailed Creed," the, 18.

De

Virginitate, Tract, 189.

rection, 224.

Dexius, 141. Diaconicum, 62, 64, 149. Didach^, 11, 13, 143, 163, 177

f.,

212,

Daily

service, 95

ff.,

189.
;

Date of Testament, 25-42

fragment, 141 ff. David de Bernham,

of Treves
St.

Bishop of

215, 228 f. See Arabic Didascalia, 12, 13, 199. Didascalia, Ethiopic Didascalia, Constitutions, Verona Apostolic

Andrews, his

ponbifioal, 180.

Fragments.

Dawn, order of service at, 164 f. Day, see Beginning of the day. Deaconesses, 33, 64, 70, 76, 101, 106, 135, 169, 192, 198-200, 205, 216, 234. menial Deacons, praise of, 21, 190 duties of, 37, 191 ; the chief deacon, 36, 63 f., 152, 191; house of, 62, 64 ; position of, in church, 70 ; admonition, or ectene, or litany of, 33, 70, 99-102, 103, 121, 169, 192194 ; as singers, 81 ; visiting the sick and needy, 94, 98, 190 f., 234 ; communion of, 76 qualifications of, 97 ; marriage of, 97, 190 ; admonish catechumens, 98 ; burial duties of, 98, 99, 235 ; as almoners, 98, 99 keep order in the church, 98, 102, 133, 232; as "counsellors of the clergy and mysteries of the Church," 31, 98, 190 ; as ministers of the bishop, 98, 104, 193, 195 f. ; as gnest masters, 64, 99 ; number of, 99, 191 f.; as the eye of the Church, 99, 193 ; disciplinary duties of, 102, admonish penitents, 103, 194, 232 103 ; discretion of, 194 ; ordination of, 104, 196 ; not appointed to the priesthood, 104, 195 f. ; at baptism, 125 f., 213-215; at the baptismal Eucharist, 1 28, 221 f. ; as administrators of the Eucharist, 129, 223 baptizing in case of necessity, 129, 225 ; carrying the Eucharist to the sick, 134, 234 ; but not to presbyters, 129, 134, 234 prayed for in the litany, 100 offering a lamp, 129 "offering" the Oblation, 222 ; waving fans, 128 (?), 167, 222.
; ; ; ; ; ; ; ;

Didymus, 160. Digamy, 15 forbidden to of women, 198.

;

clergy, 153

Diocese {irapoLda), 92, 138, 188, 240. Diocletian persecution, 204. Dionysius of Alexandria, 28. Diptychs, 167, 245 f., 249. Disc ( = paten), 129, 225. Doorkeepers, 192, 232, 235. Dorotheus, 240. Dositheus, 138, 240. Doxologies to prayers, 39, 159 f. Doxology of the Lord's Prayer, 178.

Dreams, see Interpreters. Duchesne, Abbe, 28, 218, 238.

East, the, 57 of a church, 63, 108, 149 f. (Nestorians), their East Syrians churches, 151 f. their baptism, 216, 220 their confirmation, 220 their
; ; ; ;

Adai, Nestorius, their Theodore) their Lent, 218 chorepiscopi, 37 ; forbid bishops to eat meat, 163 ; their hymns of praise, 179 ; apply the Sursum Corda, 180 ; their choirs, 181 ; their
liturgies,

35
;

(see

lections, 204 ; their repetitions, 173. Easter, see Pasoha. Easter Even, 22, 121, 133, 212, 226, 233.

Eastern Church (Orthodox), 151, 220,

225. Ectene, see Deacon. Edessene Canons, 14.

Egypt, interpreters

in,

43

considered

as place of writing of Testament, 44, 163, 169.

Death, Address

of,

87, 88, 183, 185

f.,

254. Decius, see Dexius. De Lagarde, see Lagarde.

Egyptian Church Order, scope of, 9 date of, 29 does not touch on Arianism, 29 on the choice of bishops by the people, 153 says nothing of clerical celibacy, 153;
; ; ; ;

;;

INDEX OF SUBJECTS AND AUTHOES

has same form for bishops and presbyters, 29 on the laying on of hand or hands, 161 on the kiss of peace, 160 desci-iption of liturgy in, 165 fraction in, 179 on the ordination of presbyters, 186 f. restricts deacons, 190, 195 on confessors, 196 f. on widows, 197 f., 203 no deaconesses in, 200 ; on the position of the reader, 203 on virgins, 205 on charismata, 205; on "newcomers," 207; forbidden trades in, 208 f. on soldiers, ift. length of cateehumenate in, 210 on separation of sexes, 210 dismissal of catechumens in, 211 on competentes and their exorcism, 211 f. on baptism and confirmation, 214, 216; creed in, 217 f., 242; on the Eucharistic type, 222 baptismal Eucharist in, 221 administrators of Eucharist in, 223 f. on care of the Eucharistic species, 224 f.; the "white stone " in, 224 f. Agap6 in, 228 f. on first fruits, 230 f. on the fast before Easter, 233 on bishops visiting the sick, 234 on burial of the dead, 235 on hours of prayer, 236 f. on married men's prayers, 238 on fasting communion, 233, 239 on mutual instruction, 238 Greek original of, 29, 44 reputed authorship of, 141 conclusion of, 239. Egyptian Heptateuch, 12, 13, 29, 147, 153. See the preceding and fol;
;

263
;

omits 156 f.

bishop's

ordination

prayer,

bishops by the people, 153 says nothing about clerical celibacy, 153 on laying on of hand or hands, 161 liturgy in, 30, 165 absence of
;

Eucharistic

intercession
in,

in,

166,

176;

meaning of
173
in,
;

"Remembering
;

therefore "

position
;

of

170 Words of Institution in, 171 f. Invocation in, 175 f. ordination prayer for presbyters in, 30, 187 restricts deacons, on widows, readers, and 190, 195 its liturgy a subdeacons, 203

Sancta Sanctis
;

source of Test., 30, 44. Ethiopic Didascalia, 12 allows bishops incense in, 167 ; to be married, 154 on deacons, 195 f.; on baptism of
; ;

women, 216.
Ethiopic Statutes, see Ethiopic Church Order. Ethiopic translation of the Testament;
6, 43, 170, 173. Eucharist, days for, 69, 163 on Saturday, 69, 163 f.; hour for, 78, 163, 168 ; liturgy in the Testament, 69 ff. ; in other Church Orders,
;

165 flf. ; after baptism, 128 f. , 220 ff. administration and administrators of, 128 f., 222 if. See also Com-

munion, "Type, Offering.

Eulogiae, 130, 133, 228-230. Eusebius of Caesarea, 28, 150, 185, 192. Eustathians, 154. Eutychianism, 180. See Monophysitism. Eutychius, 192.
oil of, Exorcism, see Catechumens 125 f., 213-216. Exorcists, house of, 63 ; number of, at Rome, 192; in A.C., 205 f.
;

lowing.

Egyptian Liturgy derived from Ap.

Const., 167, 170, 176, 223. Elvira, Council of, 38, 164, 194, 202, 210, 212, 225, 228. Embalming, 135, 235.

Emperors, Empire, see State. Entrances to church and baptistery and exits, 62, 63, 148 f. "Entrances," the eighteen exalted,
22, 68, 162.

Fallen, intercession
Fans, i28
(?),

for the, 101.

167.

Fasts, 16, 21, 39, 44 ; of bishops, 22, 68 ; of presbyters, 92 before Easter, before com39, 121, 134, 163, 233
; ;

Ephesus, Oecumenical Council 242 Robber Synod of, 191.

;

of,

152,

Syrus, St., 178, 184, 225. Epiclesis, see Invocation. Epiphanius, on presbyteresses, 39, 199 ; on fasts, 163 on sextons, 235 ; uses "the Lord," "the Lifegiver " of the Holy Ghost, 40, 201, 241 f.
;

Ephrem

134, 137, 233, 239; Eucharist on fast days, 69,163 f. fast days in the week, 16, 44, 163. Feast kept after bishop's ordination,
76,
;

munion,

22, 67. Festivals,

in

Testament,

39,

40

in

32, 39. Ffoulkes, Dr., 171, 174.

Ap. Const.,

Epiphany, 32, 39, 40, 90, 109. Ethiopic Church Order, scope
date of, 30 bishop's prayer in, 157 f.; on
;

of,

First fruits, 31, 131-133, 230 f. Forbidden trades, 117 f., 208 f.

ordination choice of

Forecourt, see Courtyard. Forgery, question of, 26 if.

264

INDEX OF SUBJECTS AND AUTHORS

Huntsmen,
public, not to be catechu-

Fraction, absence of, in Testament, 179 ; found in other authorities, ih. Funerals, see Burial of the Dead feasts at, 189. Funk, Dr., 10, 13, 19, 25, 28, 29, 149 f., 166, 252.

mens, 117, 208.'

Hymns,

see Canticles.

ICONOSTASIS, the, 151.

Idols, priests and rejected, 117.

makers

of,

to be

Galmoan
196.

Statutes,

14,

161,

186,
cate-

Games, participants in, not to be chumens, 117, 208.

Gamurrini, J. F., 14. Gangra, Council of, 153 Geyer, Dr., 14. Gifts, see Charismata.
f.,

Ignatius, Pseudo-, 14, 19, 175, 218. Ignatius, St., on the Holy Trinity, 175 ; said to have introduced antiphonal singing, 181 ; on presbyters, 192 ; on the ignorance of the devil,
185.

232.

Gloria in excelsis, 189. Good Friday, 39, 121, 211 f., 226, 239. in Gospel, by whom read, 84, 119 instruction of catechumens, 95, 119, 121, 211. Grace at meals, 133, 232.
;

Ignorance of angels and demons about the Incarnation, 86, 185. Imposition of the hand, see Laying on of the hand. Incense, 34, 166 f.
Incorruptibility, 23, 65, 72, 80, 86, 88, 95, 123. Infants, see Babes ; baptism of, 125, 213 f.; communion of, 76. Instrumental music, absence of, 181. Intercession at Eucharist, 74 f., 246 if. developed, 33, 34, 167, 176, 251.
Interpreters, 43, 44, 204 to be rejected, 118. Invocation, in Eucharist,
;

Grammarians, 117, 208 f.

Graveyard, grarediggers, see Churchyard.

Gregory of Nyssa, St., 38. Guest house, the, 64, 99, 153. Gwilliam, Rev. G. H., 177.

of dreams,
33, 35,
;

Habitations,

eternal,

heavenly, 22,

50, 66, 81, 96, 103, 112, 122, 127.

Hammond, Rev. C. H., 169 f. Haneberg, Dr. von, 9. Harklean Version of Bible, 68.
Hamack,
Dr., 25, 29, 30, 141, 144.
74, 85,
87, 88,

250 in confirmation, 127, 216, 219 f. on Invocation, 174. See Irenaeus, St., Pfaffian fragment. Isidore of Pelusium, 204.

24, 74, 166-168, 174-176, 247,

Harrowing of Hades,
185, 254. Hauler, Dr., see

Verona fragments. Hearing (= becoming a catechumen),

106. Hefele, Bp., 14, 37, 153 f., 175, 198 f., 202, 204, 209, 222, 232, 239, 242. Hermas, 188. Hermits, see Solitaries. High priest, see Bishop. Hippo, Council of (a.d. 393), 39, 175. Hippolytus, 13, 28, 154, 157, 225, 240. See Canons of Hippolytus, and

Jacobites, see West Syrians. James, Dr. M. R., 6, 58, 141 f., 146. James, St., Liturgy of, 169, 171, 177.

James of Edessa,
64, 138,

5, 6, 7, 24, 26, 42, 145, 151 f.. 155, 159, 169, 177, 185, 193, 200, 212, 224226, 229, 240 f., 249. Jerome, St., 38, 210, 237. Jenisalem, 43, 138 ; considered as place of writing of Testament, 43. See also

142

f.,

Conatitutiones per Hippolytum. Holy Ghost, personality and divinity of the, 20, 35, 40, 158,176 procession of the, 41. Holy week, 39, 218, 232, 234. Homoonsion, see Consubstantial.
;

Silvia, Constantino, Cyril. Jews, not mentioned in Testament, 43 ; their choirs, 181 their Pascha, 233. Judaea, 57. Julian the Apostate, 36, 41, 42.
;

Justification, 23, 58.

Justin Martyr, St., 153, 160, 170, 204,

216, 220, 223, 234, 250. Justinian, 154.

Horner, Rev. G., 10. Hort, Dr., 242.

Keating, Dr.

J. F.,

229

f.

Hosanna, 167, 177. Hours of prayer, 29,

236-238.

Kiss of peace, see Peace. Kneeling at prayer, 100, 121, 129

31, 68, 109,

f.,

136

f.,

227 f. Kyrie Eleison, 152, 181, 193.

INDEX OF SUBJECTS AND AUTHORS

Lagaede, Dr.
de, 4, 6, 9, 11, 13, 49, 50, 53-55, 58, 97, 98, 104, 113, 117,
(of.

265

Magicians not to be catechumens, 118

123).

125, 131, 145 f., 150, 155, 158-161, 163, 167, 170-172, 176 f., 179 f.,

Magnus, 138, 240. Maker of life, see Lifegiver.

Manuscripts of Testament, 5-7. Maranatha, 177. Marcellus of Ancyra, 242.
Marcionites, 164, 185.

186-190,

192-195,

197-199,

202-

205, 207, 209-212, 215 f., 218, 221225, 230-233, 237, 240. Lamp, offering of the, 129, 150, 227.

Laodioea

Phrygia), Council of, date, 37, 154, 191; metropolitans at, 37 ; forliids women to be near the
(in
altar,

Mark,

St.,

Liturgy

of,

169, 172, 177,

223, 249.

Mark the Hermit,

Marriage after

168 f.; on singers, 38, 180; on the use of the stole, 37, 180, 191 on widows "who sit in front," on the choice of bishops, 39, 198 f. 153 on subdeaeons, 202. Laodioea (in Syria), 16, 43. Late comers, prayers for, 102, 103, 193 f. typical of Day of Judgment,
;
;

22, 102.

Lavabo, see Washing of hands. Laver of regeneration, baptism the, 127,

219.

223. See ordination, 154. Bishops, Presbyters. Married men's prayers, 136 f., 238. Martyred catechumens, 120, 211. Martyrs, festivals of, in A.C., 32. Maundy Thursday, 121, 129, 201 f., 211, 226 f., 239. Meat forbidden to bishops, 68, 163. Metropolitans, absence of, 37. Militai'y service forbidden, see Soldiers. Milk and honey at baptism, 24, 44,

221
;

f.

Laying on of the hand, singular or

as benediction, 182. intercession for, 101 ; baptizing, 225. Lectern, 63 f., 152. Lections, 63 f. ; at Eucharist, 84, 181 f. at Pascha, 125, 129, 133, 232 ; readers of, 84, 167, 203 f. Lent, see Pascha. Licinius, 208. Lifegiver, the, 20, 40, 108, 201, 214, 218, 241 f. Light, 15, 21, 50 f., 58, 60, 63, 66, 71, 72, 77, 79, 80, 82, 83, 85, 86, 88, 91, 93-95, 97, 100, 103-105, 107, 111,120-123,138; how typical, 150f. Lightfoot, Bishop, 11, 19. Linen, pure, 63, 151. Litany, see Deacon. Liturgy, see Eucharist. Lord, the (the Holy Ghost), 20, 40, 78, 179, 201, 241. Lord's Prayer, absence of, in Testament and other liturgies, 178 ; allusions to, 76, 77, 178 ; doxology of, 178 ; in Didache, ib. ; in A. C. at baptism, 215. Lost Church Order, 8, 157 f., 226.
plural, 161

Laymen,

Milligan, Prof., 225. Mithras, 151. Mixed chalice, 73, 128, 221 f., 247. Monarchical and indissoluble Church, 16, 65, 156.

Monasticism, absence of, 38. Monophysitism and Monophysites, See West Syrians. 17, 43.

5,

Monstrous births, 53.

Montanistio influence on
15, 16,

Testament,

44, 45, 144, 186, 194, 197,

200.

Morin, Dom G., 15, 28. Mozarabio rite, 170. Muratorian fragment, 149. Mystagogia, 17, 20, 34, 69, 84-90, 182-186, 252 ff.; when said, 90, 184.

Naming,
112,

of subdeacons and readers, f.; of the offerer of first fruits, 132, 231 ; of offerers for the Eucharist, etc., 63, 152. Necromancers, see Magicians. Neocaesarea, Council of, 37, 154, 192.

202

Love

feasts, see

Agap6.

Ludolf, Job, 9, 30, 31, 155-157, 159, 165, 167, 187, 195-197, 223, 245, 247-249, 251.

Lyoaonia, 56, 57.

Lycia, 56.

Nestorianism, 35, 180. Nestorians, see East Syrians. Nestorius, Liturgy of (so-called), influenced by Byzantine rite, 171 benediction before Sursum Corda in, 169 ; Words of Listitution in, 171 f. Invocation in, 176. "New-comers," 115 ff., 207-209.
;

New stone or decree, the, 129, 224. New [Testament], the, 119, 182, 210
Newly
134.

f.

Macedonian
M'Lean,

heresy, 35, 41, 176. N., 142.

baptized,

the,

76,

128,

130,

266

INDEX OF SUBJECTS AND AUTHORS

Place of writing of Testament, 42-45.
Piatt, see Ethiopic Didascalia. Pliny, letter to Trajan, 168, 181, 230 on the evil eye, 146 f. Macedonian see Pneumatomachi,
;

Nicaea, First Oecumenical Council of, 32, 37, 156, 196, 208, 218, 222, 223, Creed of, 40, 241 f. 228, 249 Nicetas, 240. Nicetas of Komatiana, 217.
;

Nicodemus, Gospel

of,

185.

heresy.
S., 189.

Numbers

of chapters in

Codex

Oblation, the, at the Eucharist, 33, 73, 165-168, 170-174. See Offerings. Offering, by deacons, 128, 222 house
;

of, 64, 152. See Eucharist. Offerings, 62-64. See First fruits.

blessing of, 77, 78, 179 ; of anointing, 125 ff., 213 ff.; of exorcism, 125 f., 213 ff.; a type, 22, 78. Old age and the presbyterate, 91, 110, 187 f., 202. Omissions in the Testament, 23 f., 171, 173, 176, 221, 223, 224. Order of the dawn service, 164 f. Orientation of churches, 150. Orthodox, see Eastern Church. Oxyrhynchus Logia, 212.
Oil,

Polycarp, 198. Pontus, 57. Porches, 62, 63, 149 f. Post-baptismal sin, 24, 194. Prayer "completed," 84, 102, 193 f.; extempore (?), 164, 193 f. Prayers to the Son, 20, 39, 179. Preaching, 133, 182. See Bishop. Pre-anaphoral prayers, 78-84, 179 f. "Presbyter" and "Priest," 177 f. Presbyterate, spirit of the, 91, 100, 187, 195 f.
Presbyteresses, 15, 38, 39, 44, 101, 110, 134, 198-200, 202. Presbyters, position and division of, in church, 63, 70, 150, 200 ; house of, 64 ; communion of, 76 as singers, 81 qualifications of, 90 ; maiTiage of, 186 ; ordination of, other pres; ;

Paibshnb

considered as the place of writing of TestaTnent, 43.

40.

Palm Sunday,

Parabolani, 191.
Paraclete, 15, 78, 179, 241 f. Parents or kinsfolk to be sponsors for babes at baptism, 125, 214. Parish, see Diocese. Paronomasia, 42, 62, 91, 110, 122, 187 f., 202. Pascha, 32, 39 f., 90, 109, 129 f., 133, 232 f.; forty days of, 39, 44, 124, 218. Paschal taper, 227. Paula, 237. Payne-Smith, Dean, 49,184, 210, 224 f. Peace, kiss of, 68, 70, 92, 119. 128, 160, 168, 210. Penitents, 37 f., 103, 194; no stations of, 37, 38, 194. Pentecost, 32, 39, 40, 90, 109, 130,
162, 218, 227 f. Persecutions, 27, 35, 36, 41, 72, 96, 101, 249. Person (theological), 180. Personification of absti-acts, 22 (where see references), 31, 183, 196.
Peter, shadow of, 234 f. Pfaffian fragment, 172, 174. Phials, the holy, 107, 200.

90-92, 186-188 92-95, 162, of, 188 teaching of, 93 visiting the sick, 94, 188 ; food of, 92, 95, 188 ; to celebrate the Eucharist like bishops, 95 ; daily prayers of, 95 ff., 189 ; carry Eucharist to sick priests, 134, 234 ; number of, 99, 191 f., 200 ; in baptism, 125 f., 213-215; when sick, 134, 234 prayed for in litany, 100 ; the twelve, with phials, 107, byters
duties
;

assisting,

and

fasts

200.

President (= bishop), 150, 204. ' Priesthood " in Syriac, 178.

'

Phoenicia, 57. Phrygia, 15, 199.

Pilgrimage of Silvia, see Silvia.

Pisidia, 57.

Prisoners, 81, 132. Promotion of clergy, 112, 202 ; of catechumens, 120. Property of Christians, 131 f., 135, 230 f. ; of widows, 107. Prophecy, gift of, 15, 97, 186. Prophetesses, absence of, 16. Prophets, 15, 22, 63, 69, 81, 84, 87, 100, 104, 110, 116, 127, 136, 181, 204 number of, 149. Prudentius, 192. Psalmists, see Singers. Psalm-singing, 63, 81, 129, 135, 136, 167, 181, 189, 226. Psendo- Ambrose, see Ambrosiaster. Pseudo-Clement, see Clement. Pseudo-Ignatius, see Ignatius. Pshitta version of the Bible, 51, 64, 69,' 75, 104, 106, 112, 122, 138, 147, 155, 159, 168, 193, 212.
;

;;

;,

INDEX OP SUBJECTS AND AUTHORS

Psychic man, the, 31, 128, 222. Pusey, P. E., 177.
175
in,
; ;

267

QuALiMCATiONS

of clergy, see Bishop, Presbyters, Deacons. Qnartodecimans, 45, 218, 233. Quotations from the Bible, 23, 24, 255.

Rahmani, Mgr.,

4, 6, 11, 25, 55, 70, 72, 73, 85, 86, 87, 88, 90, 93, 103,

116, 126 f., 136 f., 146, 148, 149, 152, 155 f., 167, 170, 173, 183-185, 187 f., 191, 200f., 208,222, 226f., 229. Readers, position of, in church, 70 ; communion of, 76 ; intercession for, 101 ; numbers of, at Rome in 251 A.D., 192; promotion of, 112, 202;

interpreters in, 43 doxologies 160 on the Sunday Eucharist, 164; liturgy of, 168; Eucharistic type in, 172 f.; Sanctus in, 168, Invocation in, 170 25, 175 Eucharistic Intercession in, 176 Words of Institution in, 171 omits "This do," etc., 173; fraction in, 179 blessing of oil and water in, 179 ordination prayer of a presbyter in, 187 of a deacon, 196 no benediction of minor orders in, 204 oil of exorcism in, 216 no
; ;
;

widows or deaconesses mentioned

;

in,

200 prayers for the faithful departed in, 235. Saturday, Eucharist on, 69, 163 f.;

appointment of, on Sunday, 112 not in Test, by laying on of hands, 33, 112, 205 naming of, 202 f. reading lections, 84, 203 f.; experience required in, 204 f. relative position of, 203 f. associated with chief deacon in writing and reciting names of offerers, 63, 204 keep order in
; ;
;

whether a fast or a feast, 164. Sohaff, Dr., 17. Sea, the, travellers by, 42, 101, 233 water of, 215 f.; sea-shore, 42, 98 f. Seal, the, 82, 124, 128, 195, 212 f., 216.

Sectarian work, Testament not a, 24 f. 155. Serapion, see Sarapion. Sermon on the Mount, application of,
92, 188.

the church, 133 in Sarapion, 204. Renunciations in baptism, 33, 126, 213-216.
;

Seventy-two

disciples, 192, 249.

Repetitions, 173. Reservation of Eucharist, 137, 164, 239. Responses at baptism, 125 f., 213 ff. "Rest," 23, 62, 101, 112, 132, 148, 195. Resurrection, not taught till after baptism, 128 f., 221, 224 f.; typified by the evening, 22, 136. Revelations, supernatural, 15, 65, 74, 92, 106, 156, 186, 198, 205 f., 251. Riez, Council of, 37. Roman ordinal, 186.

Sextons, 136, 235. Shepherd, the bishop as, 23, 81, 89, 105, 120, 128, 130. Shepherds, the clergy as, 23, 53, 54.
Sick, the, see Visiting. Sickle of Antichrist, 58, 142, 147. Sign of the Cross, see Seal.

Signs of the end, 50

Silvia, Pilgrimage

ff.

Silas, Silvauus, 138, 240.

of,

description
;

of,

Rome, Lent communion

;

Good Friday 218 early service at, 239 daily service at, books at, 8, 169 number of clergy at, 192 189
at,
; ; ;

position of clergy at, 203.

Christmas in, 40 Palm Sunday "commemoration " in, 151 f., in, 40 singing incense in, 34, 167 193 on preaching, boys in, 152, 181 182 lections in, 181 daily service in, 161, 189, 227, 238 ; hours of prayer in, 237 f. Singers, 38, 81, 129, 135, 180 f, 191 f.,
14
; ; ; ; ; ; ;

Sahidio

Ecclesiastical

167, 170,

176,

223.

Canons, 12 f., See Egyptian

Heptateuch.
Sailors, 42, 233.

205. Slaves, rules for reception of, 116, 118, 209.

Smith and Cheetham, Dictionary of

Christian Antiquities, 44, 150, 152, 191 f., 200. Smith and Wace, Dictionary of Christian Biography, 17, 41, 199, 201, 237, 240-242. Socrates, 181, 218, 239. Soldiers, Christians forbidden to be,
24, 33, 36, 118, Solitaries, 204.

Sanota Sanctis, 71, 167 f., 170, 249. Sanctuary, see Church, Altar, Veil. Sanctus, absence of, in Testament, 170 absence of, in other liturgies, 30, 35 found in some ancient liturgies, 167 f., 170. Sanday, Professor, 217. Sarapion, Bishop of Thmuis, prayerbook of, 14 on the Holy Spirit, 20,
; ; ;

208

f.

268
Son

INDEX OF SUBJECTS AND AUTHORS

on the on hours of service, 168 on on readers, 203 Word, 175 passage about the Pentecost, 228 souls, 15, 200; on "bearers," 37; no oil of exorcism in, 216 on conon milk and honey firmation, 220 on administrators at baptism, 221 on spilling the of Eucharist, 223 elements, 224 on the Agap^, 229 the departed, 235 on oblations for on reservation of Eucharist, 239. Testament, the name, 3, 4, 23, 34, 49,
;
;

of perdition, see Anticlirist. Sorcerers, see Magicians. Soul of our Lord, 17, 19, 85, 87, 182, 184. Souls have "figures," 15, 107, 200.
Spirit,

Sozomen, 182. works of the, 15.

f.

Sponsors, at baptism, 125, 213

State, references to, 35, 36, 101. Stations, see Penitents. Statuta ecdesiae antiqua, see Galilean

Statutes.
St., festival of, in A.C. 32. Steps, of bishop's throne, 63. See Entrances, exalted. Stole, use of, by chief deacon, 37, 99, 191 ; by cantors, etc., 180. Strangled things not to be eaten, 133,

Stephen,

61, 138.

Testing

spirits, 23, 55, 59, 69, 93, 120.

Thaddaeus, see Adai.

foi-bidden to Theatrical profession Christians, 36, 117 f., 208. Theodore, East Syrian Liturgy of (so called), 169, 171 f., 176. Theodoret, 152.

232.

Subdeacons, position of, in church, 70 communion of, 76 number of, 99, not intercession for, 101 191 f. ordained in Test, by laying on of hands, 32, 202-205 promotion of, not in O.H (?) or Ap. 112, 202 CO., 203 appointment of, on Sunday, 111, 202; naming of, 202 f. keeping order in church, 133, 232 relative posivisiting the sick, 234 tion of, 203 reading lections, 204 ;
; ; ; ; ; ; ; ; ; ;

Theodosius II., 145. Theology of Testament, 16

Apollinarius.

ff.,

35.

See

"Third Order," the, 62, Thomas of Harkel, 224.

Throne, see Bishop.

148.

in Sarapion, 204. Submission, formula of, at baptism, 29, 33, 126, 213-216. Subordinationism, 16, 19. Sunday, day of refreshment, 130, 228 ; of Eucharist, 69, 163 f. ; of ordination, 65, 111, 112, 155, 202.

Sursum

oorda, 71, 165-169, 249 ; applied to other offices, etc., 79, 81f., 95, 99, 180. Swainson, Dr., 242. Swete, Dr., 41, 176, 201, 235. Syria, 43, 56, 199 ; considered as place of writing of Testament, 43.

Tithes, 230. Toledo, First Council of, 204. Translations of the Testament, 6, 43. Travellers, intercession for, 101 ; by sea, 233 ; carry the sacrament, 239. Treasury, the, 64, 152. Treves fragment of Prelude, 6, 52, 53, 57, 58, 141 f., 14Gf. Trinity, 20, 62, 65, 69, 74, 76, 124, 150, 157, 174 f., 250. Triple division of man, 17, 182. Trisagion, 178. Type, the Eucharistic, 21, 73, 128, 172 f., 250. Types, 21 f., 60, 62, 63, 64, 66, 67, 68, 69, 77, 78, 80, 86, 96, 102, 107, 133, 136, 150 f., 221 f., 232.

Syrian Octateuch, 5, Syrians, see East

Syrians.

6, 12.

Syrians,

"West

Ultzen, Dr.,

13.

Tabeknaoles,
Tattam,

see Habitations. Tares in the wheat, 93, 188.

Archdeacon, 9, 11, 13, 141, 153, 155, 160 f., 165, 170, 173, 176, 186-188, 191 f., 196-198, 200, 202 f., 205, 210-212, 223-225, 228, 230 f., 233 f., 236, 238 f. Teaching of the Apostles, see Didaoh^.

Veil, of the sanctuary, 63, 151, 167 f.; why drawn at the Eucharist, 70, 168 of the baptistery, 63 at baptism, 127 of the paten (?), 129, 225 of married women, 119, 210 ;
; ; ; ;

of virgins, 16, 113, 205. Verona fragments (Dr. Hauler's), description of, 10, 12, 13, 16 date of, not Roman or Alexandrian, 31, 82
; ;

"Temple," the, 109, 201. Tendency of Testament, 19,

44
.

connecting link
in,

27. Tertullian, on bishops as high priests, 160 ; on the Eucharistic type, 172 ;

two Church Orders

between the 147 ordina;

tion prayer for bishops in,

57 f. say nothing about the celibacy of the

1
;

;;

INDEX OF SUBJECTS AND AUTHORS

on the choice of the 153 bishop by the people, 153 on laying on of hand or hands, 161 ; on bishops as chief priests, 158, 160; liturgy in, 31, 166 "Words of Institution in, 171 fraction in, 179 on the Eucharistio type, 173 Invocation in, 166, 175 f. no Eucharistio Intercession in, 176 on presbyters assisting the bishop at a presbyter's ordination, 186 ordination prayer for presbyter in, 31, 187 for deacons, 31, 104, 196 supplies link between Ethiopic Church Order and Testament, 166, 196 close connection with Testament, 31, 44 restrict deacons, 195 on baptism and confirmation, 214 f., 219 f.; baptismal creed in, 31, 217, 224 on the Eucharistic type, 222 the baptismal Etioliarist in, 221 f. administrators of Eucharist in, 223 on care of the Eucharistic species, 224; AgapiS in, 31, 229; on first fruits, 31, 230 f.; on the fast before Easter, 31, 233 on bishops visiting the sick, 234 on hours of prayer, on fasting communion, 31, 237 239 on mutual instruction, 238 f. Versions of the Testament, 6, 43.
clergy,
; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ; ;

269
78,

blessing of, for the sick, plentiful in Test., 43, 44.

179

West Syrians (Monophysites), 5,

152, 156.
163, 225, 241
;

37, 43,

their ordinal,

White robes
228
;

of the newly baptized, 130, of chief deacon, 99. Widowers, bishops as, 154. Widows, "who sit in front," 21, 38, 39, 64, 108, 111, 120, 127, 198 f.; no other professed widows in the

Vessels, holy, 22, 51, 91, 108, 127. Vestments, not mentioned in the Testament for the services, 37, 178 ; in C.H., 163, 178. See White robes. Vigil of Easter, 125, 133, 213, 226, 232. See Easter Even. Virgins, 76, 81, 106, 112-114, 119, 125, 134, 135, 181, 192, 204 f.; no hand to be laid on them, 113, 205 ; veils of female virgins, 16, 113, 205 ; female virgins as brides of Christ, 205. Visiting the sick, 94, 107, 121, 134,

Testament, 44, 199 house of, 64 included among the clergy, and within the veil at the Eucharist, 70, 167 tf. communion of, 76 number of, 99, 191 f., 198; qualifications of, 105 f., 197 f. monogamy of, 198 identical with presbyteresses in Testament, 199 ; to teach women, 106 f., 120, 197 f.; relation to deaconesses, 106, 198-200 their prayers are the altar of God, 107, 198 to assist deacons, prayer of the institution 107, 200 hours of prayer of, 109 ; not of, 108 to speak in the church, 16, 107, 198, 202 ; form of prayer used by, 110, 111 ; functions of, at baptism, 126, 216 their appointment forbidden at Laodicea, 39, 198 f. relative position of, 203 receiving alms, 107, 129, 198, 225 f. Wine, 68, 69, 95, 163, 188 f. Women treated with violence, 103. Women's ministry slighted in Apost. Ch. Order, 148, 198. See Widows. Words of Institution, 24, 73, 170-172, 247, 250; incorporating 1 Cor. xi. 26,
; ; ; ; ; ; ; ; ; ;
;

73, 172, 247, 250.

Wordsworth, Bishop

J., 8, 14,

16-19,

25, 28, 34, 152, 154, 156, 159, 161,

135, 198, 234

f.

Washing
236.

of hands, 65, 136, 155, 167,

163, 168, 172f., 175, 181-186, 189, 191 f., 194, 199 f., 203-205, 216, 222, 227, 235, 237 f., 240. Work, Works, 22, 68, 94, 101, 104, 107, 113, 114, 119, 128, 136, 195.

Water, to be flowing for baptism, 125 no blessing of, for baptism, 214

Zahn,

Dr., 25, 46, 240.

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TEN VOLUMES NOW READY,
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Exodus.
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A. R. S. Kennedy, D.D., Professor of Hebrew, University of Edinburgh.

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;

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G.

Bdchanan Gray, M.A.,

Oxford.
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Professor of Hebrew, Mansfield College, [/u i?i6 Frzss.

of

George Adam Smith, D.D., Professor

Hebrew, United Free Church

Francis Brown, D.D., Professor of Hebrew and Cognate Languages, Union Theological Seminary, New York.

The

late A. B. Davidson, College, Edinburgh.

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Jeremiah.

A. F. KiRKPATRiCK, D.D., Regius Professor of Hebrew, and Fellow of Trinity College, Cambridge.

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0. A. Briggs, D.D., Edward Robinson Professor of Biblical Theology, Union Theological Seminary, New York.
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R. Driver, D.D., Regius Professor of Hebrew, Oxford.

Daniel.

Rev.

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Ezra and Nehemiah.

Chronicles.

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Edward

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THE NEW TESTAMENT.

Synopsis of the Four Gospels.
IS at the w.

W. Sanpay, D.D., LL.D., Lady Margaret Professor of Divinity, Oxford and Rev. W. C. Allen, M.A., Exeter College, OxfordRev. WiLLOUGHBY C. ALLEN, M.A., Chaplain, Fellow, and Lecturer in Theology and Hebrew, Exeter College, Oxford.

Acts.

Feedebick H. Chase, D.D.,

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New

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Revelation.

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