The Statutes of the Apostles

The Statutes of the Apostles

continued

The Sahidic version

THESE ARE THE KANŌNS OF OUR HOLY FATHERS, THE APOSTLES OF OUR LORD JESUS THE CHRIST, WHICH THEY APPOINTED FOR THE CHURCHES HAIL, O our sons and our daughters, in the name of our Lord Jesus the Christ. Said Jōhannēs and Maththaios and Petros and Andreas, Philippos and Simōn, 10 Jakōbos and Nathanaël, Thōmas and Kyphas, Barthōlomaios and Joudas the brother of Jakōbos. 1. According to the commandment of our Lord Jesus the Christ our Saviour, after we had assembled together; he commanded us, saying: Ye have not yet divided the 15 countries among you: before that ye divide them among you, so that each may take his place according to your number, Define the dignity (axiōma, in the plural) of the Bishops, the councils (lit. the places of sitting) of the Presbyters, the assiduous services (proskartēresis) 20 of the Deacons, the wisdom (plural) of the Readers (anagnōstēs) and the sinlessness (plural) of the Widows; and all the other works, by which it is right to establish the foundation of the Church; that they may know by them the type (typos) of the things which are in the heavens, and keep from all defilement, Knowing that they will give account to God in the great day of the Judgment concerning all the things which they heard (and) did not keep. And he commanded us to send these words forth in all the world (oikoumenē).

2. Now (de) it pleased us to speak, each of us according as the Lord revealed to him, according to the will of God the Father, by the Holy Spirit, bearing in mind his words, that we should order them to you by way of reminder and fraternal teaching. 3. Said Jōhannēs: Men and brethren, we know that we shall give account for the things which we heard and which were ordered to us. Let not any of us accept the person of his neighbour, but if one see that his neighbour says things which are not profitable, let him put him to shame, because that which he (lit. thou) says is not good. Then (de) it pleased them that Jōhannēs should speak first. 4. Said Jōhannēs: Two ways exist, one is belonging to life and the other to death. There is great difference between these two ways. The way indeed of life is this: 'Thou shalt love the Lord thy God who made thee with all the heart, and glorify him, he who redeemed thee from death.' For this is the first commandment (entolē). But the second is this: Thou shalt love thy neighbour as thyself. The law and the prophets are depending on these two commandments (entolē).

5. Said Maththaios: All things which thou wishest not to be done to thee, thou also do them not to another. Which is this, that that which thou hatest do not do to another. Thou therefore, O Petros my brother, teach them with these words. 6. Said Petros: Thou shalt not kill; thou shalt not commit adultery; thou shalt not fornicate; thou shalt not corrupt a youth; thou shalt not steal; thou shalt not be a sorcerer (pharmagos); thou shalt not be a diviner; thou shalt not cause abortion, nor if she should bring forth shalt thou kill him; thou shalt not covet anything of thy neighbour; thou shalt not bear false witness; thou shalt not speak evil of anyone, neither shalt thou design evil; thou shalt not be of double heart; nor shalt thou be of double tongue, for to be double-tongued is a snare of death; Thy speech shall not be vain or false; Thou shalt not be lover of the larger portion, nor an extortioner, nor hypocrite (hypokritēs), nor (of) evil heart, nor proud; Thou shalt not take an evil counsel against thy neighbour; thou shalt not hate any man, but some indeed thou shalt reprove, but on others thou shalt have pity; and for some thou shalt pray, and others thou shalt love like thy soul (psychē).

7. Said Andreas: My son, flee from all evil (ponēron), and hate all evil. Thou shalt not be wrathful, because wrath (orgē) leads to murder. For wrath is an evil demon (daimōnion). Be not jealous; be not contentious; be not quarrelsome; because from these things is begotten envy. 8. Said Philippos: My son, be not lustful, because lust leads to fornication, drawing men into it by force. For lust is a female demon (d.), And if the demon (d.) of wrath (orgē) should be united with that of pleasure (hydonē) they destroy those who will receive them. Now (de) the way of the evil (ponēron) spirit is the sin of the soul (ps.). And whenever he sees a little place of rest and goes in, he enlarges the way, and takes with him all the other evil (p.) spirits, and goes unto that soul (ps.), and he lets not the man look up at all to see the right. Let your wrath have its measure, and check it after a little interval (diastēma), and draw it back to you, lest it cast you into an evil deed. For wrath and evil pleasure (hydonē), if they remain always continuing, become demons (d.), and whenever they have dominion over the man, they swell (shafe) in the soul (ps.), and it becomes under derision; and if they should bring him into deeds of wrong they mock at him, rejoicing over the destruction of that man.

9. Said Simōn: My son, be not a speaker of evil words nor base; nor be of lofty eye; for of these things comes adultery (plural). 10. Said Jakōbos: My son, be not an interpreter (lit. sayer) of signs, since interpreting of signs leads to idolatry, nor an enchanter, nor an assigner of hours, nor maker of potions, nor a wizard. Neither be teacher or hearer of them; for of all these things comes idolatry. 11. Said Nathanaēl: My son, be not a liar; since lying leads to theft; nor a lover of money (lit. brass), nor a lover of vainglory; because of all these come thefts. My son, be not a murmurer, since murmuring draws man to blasphemy. Be not harsh, nor designer of evil; for of all these is begotten quarrelling. But rather be meek, since the meek shall inherit the earth. Further (de), be also tender-hearted, peacemaking, merciful, cleansed in thy heart from all evil. Be unmalicious (kakia), meek, good (agathos), trembling at the words which thou heardest, and keeping them. Do not exalt thyself, nor shalt thou give heed to the proud, but be more and more (auxane) with the righteous (dikaios) and the pure. All evil things which come upon thee receive as being good, recognising that nothing will happen to thee without God.

12. Said Thōmas: My son, him who told thee the words of God and became to thee the cause of life, and gave to thee the holy seal (sphragis) which is in the Lord. Thou shalt love like the apple of thine eyes. Remember him therefore by night and day, and honour him like the Lord; For where they speak of the things of the Lord, the Lord is there: And (de) thou shalt seek his face daily, him and the other holy ones; that thou mayest rest upon their words; For he who associates with the holy will become holy. Thou shalt honour him according to thy power with thy sweat and with the toil of thy hands. For if the Lord made thee worthy that he should give to thee by him spiritual food (trophē) and spiritual drink and eternal life, It is most right that thou shouldst give to him food perishable and temporal. For the labourer (ergatēs) is worthy of his hire. For it is written: Thou shalt not muzzle an ox threshing, Nor does anyone plant a vineyard and not eat the fruit thereof.

5 13. Said Kypha: Thou shalt not make divisions; thou shalt rather reconcile them who quarrel, for peace with one another. Judge righteously without acceptance of persons, reproving him who sinned for his sin; For riches prevail not with God, nor doth he respect rank (axiōma), nor is beauty of any profit; but a just (d.) judgment is that which is before him. Be not doubtful in thy prayer, considering whether that which thou askest will happen or not. When thou art going to receive, be not stretching out thy hand, but if thou art going to give, drawing it in to thee. If thou hast anything by thy hands thou shalt give it for the ransom of thy sins. Thou shalt not hesitate (tisdaze) when thou art about to give, nor again when thou givest shalt thou murmur, knowing that God is the true rewarder. Thou shalt not turn away from the needy, but share (koinōnei) with the needy in all things. Thou shalt not say: Mine alone are these (things). For if ye are become sharers (koinōnos) with one another in the imperishable, how much more should ye not be in the perishable.

25 14. Said Bartholomaios: I entreat you, my brethren, while there is time (kairos), and still (aitei) being with you those to whom ye can do good, Cease not to give of any possession that ye have; for the day of the Lord draws near, that which will cause all visible things to be dissolved, and the wicked (ponēros) will perish therein. For the Lord cometh and his reward with him. Be lawgivers to yourselves: Be teachers of yourselves as God has taught you. Thou shalt keep the things which thou hast received, and not take from them, nor add to them. 15. Said Petros: Men and brethren, as for all the rest of the doctrine the holy Scriptures suffice to teach you, but let us indeed say to them the things which have been commanded to us. Then it pleased them all for Petros to speak. 16. Said Petros: If there is a place in which are but few believing men, and the multitude is not yet large (enough) to enable them to take vote (psyphisma) for the bishop, to the number twelve men, let them write to the neighbouring Churches, where there are many believers established; that three chosen men may come from that place; And let them prove (dokimaze) carefully him who is worthy of this degree (bathmos). Whether he be one of good report among the heathen (ethnos), sinless, without wrath, lover of the poor, prudent, sober, not a drunkard, not a fornicator, not a lover of the larger portion, not a railer, not an accepter of persons, nor any of the like. It is a good thing if he has no wife. But if he has married one wife, having his children, let him stay with her. (Let him) have a share of (meteche) all learning, being able to interpret well the Scriptures. If he knows not how to write, being meek, let him abound in love toward all men, lest haply the bishop should fall under condemnation in a matter, and become guilty at all.

17. Said Jōhannēs: The bishop who will be ordained (kathista), if he should attend to knowledge and patience (hypomonē) (with) love of God (and of) them who are with him, let him then (de) appoint (kathista) two presbyters after having proved (dokimaze) them. 18. And they all answered: Not two, but three: there are four and twenty presbyters, twelve on the right hand and twelve on the left hand. Said Jōhannēs: Well have you reminded me, O brethren: for those on the right hand having taken the vials (phialē) from the angels offer them to the Lord, while (de) those on the left hand are having power over the multitude of angels. But it is right for the presbyters to be adorned (kosmei) with the character of old age, retiring from intercourse with woman, doers of good in brotherly love, and not accepting the person of men, sharing (koinōnei) with the bishop in the Mysteries, assisting him in all things, gathering the multitude together that they may love their shepherd. Then (de) the presbyters who are on the right hand shall provide for those who work at the altar (thysiastērion), that they may honour them who are worthy of all honour, and rebuke (epitima) them who are worthy of being rebuked (ep.). But the presbyters who are on the left hand shall provide for the multitude that they may be quiet, and that there may be no disturbance, [and] They having learnt to be in all subjection (hypotakē). Further (de), whenever they correct anyone, and he answers with audacity (authatēs), those who are within the sanctuary (thysiastērion) shall be of one heart and of one mind (gnōmē), and take vengeance on such an one according to his desert: and all the rest will fear, lest they should seek to please (ariske), and (the sinner) should consume as a cancer (gaggraina), and they all should be led away captive (aikhmālōtize).

19. Said Jakōbos: They shall appoint a Reader (anagnōstēs) after proving (dokimaze) him with a great proof (dokimazia), whether he bridles his tongue, being not a drunkard, nor a scoffer in his speech, but of respectable appearance, obedient, being first to assemble on the Lord's day (kyriakē). As minister (diaknonei), knowing that it is right for him to fulfil the work of preacher; For it is right that he who filleth the ears of others with his instructions should be all the more a doer (of the word) faithful before God. 20. Said Matthaios: Let the Deacons be ordained (kathista) after three (persons) have borne witness to their life (bios); for it is written: 'By the mouth of two or three witnesses shall every word stand.' Let them be made after having been proved (dok.) in all service (diakonia); being witnessed to by all the people (laos); having lived with one wife, rearing their children well, pure, prudent, meek, sober, quiet (esykhios), not insolent, who murmur not, not double-tongued, not wrathful, For wrath (orgē) is the ruin of wise men also; not (men) pleasers; not hard upon the poor, and respecting the person of the rich; not drinkers of much wine; willing to be sent on all ministries (dia.) good and secret, ready to encourage (protrepe), compelling the brethren who have somewhat to open their hand to give; And being themselves also benefactors, and sharers (with others, koinōnikos); that the people (l.) may reverence them and honour them with all honour and all fear, attending (prosykhe) with great diligence to them who walk unruly: And some indeed instructing and some rebuking (epeitima), but others exhorting. Further (de), let them cast out them who despise (kataphronei) and are railers, knowing that all men who gainsay, or are revilers, oppose the Christ.

21. Said Kēphas: Let them ordain (k.) three Widows, two to continue (proskartērei) together in prayer for all who are in trials (peirasmos), and to ask for revelations concerning that which they require: While (de) the other (is) to be appointed to wait upon the women who are tried (piraze) in sickness, ministering (diakonei) well, being sober (nēphe), telling the presbyters of the things which happen, not a lover of shameful gain, not a drunkard, that she may be able to be sober (n.) so as to minister (dia.) at night: and if another woman wishes to apply herself to do good works, let her do according to the good will of her heart. For (kai gar) these are the good (agathon) things which the Lord foreordained. 20 22. Said Andreas: Let the Deacons be doers (ergatēs) of good works, coming by day and night in all places, and not exalting themselves over the poor, nor respecting the person of the rich; they shall know who is afflicted, and give to him of the abundance, compelling those who have power to do good works, to gather them in for them, Taking heed to the words of our Master (sah): 'I was being hungry, ye fed me.' For those who have ministered (dia.) without sin get for themselves much boldness (parrēsia).

30 23. Said Philippos: Let the Layman (laeikos) hearken to the precepts (prostagma) which they deliver to the laity, being in subjection to those who are occupied at the altar (thysiastērion). Let each one please God in the place which was defined for him, not liking to be at enmity with one another, not being jealous of the place defined for each (other); but let each continue in the calling in which he was called by God. Let not anyone seek to make his neighbour stumble in his course in which he runs; for neither do the angels anything beyond the commandment of the Lord. 24. Said Andreas: It is a good thing to set apart (lit. define) women to be made deacons (diakonos). 25. Said Petros: We have already defined this; but concerning the Oblations (prosphora) of the Body and the Blood of the Lord we shall declare the thing with certainty.

26. Said Jōhannēs: Ye have forgotten, O brethren, on the day when our Master (sah) took the bread and the cup (potērion) he blessed them, saying: 'This is my Body and my Blood.' Ye have seen that he gave not a place to the women to assist with them. Martha answered: Concerning Maria because he saw her laughing. Said Maria: Not because (of that) I laughed; for he said to us in his teaching: 'The weak will be healed by the strong.' 27. Said Kyphas: Some say that it is right for women to pray standing up, and not to throw themselves upon the earth. 28. Said Jakōbos: Where shall we be able to set apart women for a ministry (dia.), except this ministry (dia.) of this kind only, that they should help the needy? 29. Said Philippos: Brethren, concerning the giving. He who does a work gathers in a good treasure for himself; but he who gathers in a good treasure for himself is he who gathers for himself the kingdom of the heavens. They will reckon him as a workman (ergatēs) of God abiding for ever.

30. Said Petros: Brethren, we are not having authority (exousia) over anyone by compulsion (anagkē), but as we have been commanded by God. I entreat you to keep the commandments (entolē) of God without taking anything from them nor adding to them, in the name of our Lord Jesus the Christ, whose is the glory for ever. Hamēn.

15. Concerning the Bishops

31. The bishop shall be ordained (kheirodonei) according to the word which we said before, having been chosen from all the multitude, and (de) being without sin. When he has been named (onōmaze) and they are pleased with him, the whole people (laos) shall assemble themselves together, and the presbyters with the deacons on the Lord's day (kyriakē), with the consent (syneudōkei) of all the bishops, who have laid their hand upon him. The presbyters also stand by, waiting, And they all hold their peace together, and pray in their heart that the Holy Spirit may come upon him. And they request (axiou) one of the bishops, while all stand up, that he should lay his hands upon him who is to be made bishop, and pray over him. And (de) when he is made bishop, let everyone give peace (eirēnē) to him with their mouth, saluting (aspaze) him. Let the deacons then (de) offer to him the Oblation (prosphora). And (de) having put his hand upon the Oblation (pr.) with the presbyters let him say in giving thanks (eukharistou): The Lord with you all (o kyrios meta pantōn ymōn). And all the people (l.) say: With thy spirit (meta to pnatos sou). And he says: Lift up your hearts (anō ymōn tas kartias). And the people (l.) say: We have them with the Lord (eukhōmen pros ton k̄n). And he says again: Let us give thanks to the Lord (eukharistēsōmen ton k̄n). And all the people (l.) say: Meet and right (axion kai dikaion). And let him pray also thus and say the things which come after these according to the custom of the holy Oblation.

Concerning the Presbyters

32. Further (de), when the bishop will ordain (kh.) the presbyter he shall lay his hands upon his head, all the presbyters touching him. And let him pray over him according to the form which we said for the bishop.

Concerning the Deacons

33. Further (de), when the bishop will ordain (kathista) a deacon, who has been chosen according as we said before, the bishop shall lay his hands upon him. Why then have we said that the bishop alone is to place his hands upon the deacon? The reason (aitia) of the thing is this, that he is not to be ordained (khi.) for a priesthood, but for a service (hyperesia) of the bishop, to do the things which he shall command him. Neither is he to be ordained (kath.) to be fellow-councillor (synboulos) of all the clergy (klēros), but to take care of the sick, and to inform the bishop about them. Neither is he to be ordained (kath.) to receive the spirit of greatness, in which the presbyters share (m.), But to be worthy (axios) for the bishop to entrust to him the things which it is right (for him to entrust). For this cause the bishop alone is to ordain (kh.) the deacon, But (as for) the presbyter, the bishop sharing with him (in the gift), they (the presbyters) lay hand upon him, because the same spirit comes upon him (the presbyter) (as on them). For the presbyter receives only. He has no authority (exousia) to give orders (klēros). For this cause he is not to ordain (kath.) the clergy (klērikos). He only seals (sphragize) the presbyter, while the bishop is to ordain (kh.) him.

Concerning the Confessors

34. The confessor then (de), if he has been in chains for the name of the Lord, they shall not lay hand upon him for a ministry (diakonia) or presbyterate: for he has the honour (timē) of the presbyterate by his confession. But if he is to be ordained (kath.) bishop, then hand shall be laid upon him. But if he is a confessor who was not brought before an authority (exousia), nor was punished with chains, nor shut up in prison, nor condemned (katakrine) with any sentence (katadikē), but in a casual way he was only insulted for the name of our Lord, and he was punished with a punishment of house, though (de) he confessed, hand is to be laid upon him (for) every office (klēros) of which he is worthy. Now (de) the bishop shall give thanks (eukharistou) according to things which we said before. It is not altogether (ou pantōs) necessary for him to recite the same words which we said before, as if learning to say them by heart in his thanksgiving (eu.) to God; but according to the ability of each one he is to pray. If indeed he is able to pray sufficiently well (hikanos) with a grand prayer (proseukhē), then it is good: But if also he should pray and recite a prayer (pr.) in (due) measure, no one may forbid him, only (monon) let him pray being sound in orthodoxy.

Concerning the Reader (Anagnōstēs)

35. The reader (a.) shall be appointed (kath.) by the bishop giving to him the book of the Apostle, and praying over him, but he shall not lay hand upon him.

Concerning the Subdeacon (Hypodiakonos)

36. They shall not lay hand upon a subdeacon (hypod.), but they shall mention his name (onomaze) that he may follow the deacon. 37. Further (de), when a widow is appointed (kath.) she shall not be ordained (khirodonei), but she shall be chosen by the name. And (de) if her husband has died a long time before, then let her be appointed (kath.). But if she has not tarried long since her husband died, trust her not. But (even) if she has become old let them prove (dokimaze) her by time (khrōnos). For often the passions even grow old with him who gives place for them in himself. Let them appoint (kath.) the widow by (mention of) the word only, and enrol (lit. bind) her with the rest, but hand shall not be laid upon her; because she does not offer the Oblation (pr.) nor conduct the public worship (litourgia). And (de) ordination (khirodonia) belongs to (lit. is with) the clergy (klēros) for the sake of public worship (lit.), But the widow indeed is appointed (kath.) for the prayer, and (de) that is the (duty) of all persons.

Concerning the Virgins

38. Hand shall not be laid upon a virgin, but her purpose (prohairesis) alone is that which makes her a virgin.

Concerning the Grace of Healing

39. Further (de), whenever anyone says: I received gifts of healing by a revelation, hand shall not be laid upon him: for the deed itself shall make him manifest if he speaks the truth. 40. Let those then (de) who shall be brought in to the new faith (pistis), to hear the word, be first brought in unto the teachers, before the people (l.) enter. And they shall inquire the cause (aitia) of the thing, namely, for the sake of what thing they come in to the faith. And let those who bring them bear witness to them, Whether they are able to hear the word. Let them inquire then (de) about their life (bios), of what sort it is; either if he has a wife; or whether he is a servant of a believer, and his master allowed him (to come), then let him hear. If his master should not bear witness to him, that he is good, let him be rejected. If his master is a heathen (ethnikos), then instruct him to please his master, that there may be no scandal (phlasphymia). If, however (de), there is one who has a wife, or again (entof) a woman who has a husband, let the man be instructed to be contented with his wife, and the woman to be contented with her husband. But if there is one who did not live with a wife, let him be instructed not to fornicate, but either to marry a wife according to the law, or to remain (as he is) according to the law. But if there is one who hath a devil (daimōnion), he shall not hear the word of instruction until he is cleansed.

Concerning the Occupations and the Crafts (Epistymei)

41. They shall also (de) inquire about the occupations and works of those whom they bring to set them (kathista) (in the faith), as to what they are. If one is a pander, who is a supporter of harlots, either let him leave off or let him be rejected. If there is a maker of images or a painter (zōgraphos), let them be instructed not to make an idol (eidōlon), either let them leave off or let them be rejected. If one is an actor (theatrikos) or again (entof) who makes representations (oupydēxis, for apodeixis) in the theatre (thyadron), either let him leave off or let him be rejected. If he teaches little ones, it is good indeed for him to leave off: if he has no trade (tekhnē), then let him be forgiven. A charioteer (eneiokhos) similarly (hōmaios), who contends (agōnize) or who goes to the games (agōn), either let him leave off or let him be rejected. One who is a gladiator (monomakhos), or again (ent. who teaches gladiators to fight, or a hunter (kynēkos) who is occupied with hunting (kynēkion), or a public official (dymōsios) who is occupied with gladiatorial shows (monomakhion), either let him leave off or let him be rejected. One who is a priest of the idols (eidōlon), or again (ent. being a keeper of the idols (eidōlon), either let him leave off or let him be rejected. A soldier who is in authority (exousia), cause him not to kill men:

if he should be commanded (to do it) cause him not to hasten to the work, nor cause him to swear; and (de) being unwilling (to comply), let him be rejected. One who has power (exousia) over the sword, or a magistrate (arkhōn) of a city, who is clad in purple, either let him leave off or let him be rejected. If a catechumen or a believer wishes to become a soldier, let them be rejected; because they have despised (kataphronei) God. A harlot or a dissolute man, or one who castrated himself, or indeed (ent. any other who does things which it is not right to say, let them be rejected, for they are polluted. Nor shall they bring a magician (magos) for examination (krisis). The charmer, or the astrologer (astrologos), or the diviner, or the interpreter of dreams, or the troubler of multitudes, or they (lit. singular) who spoil fringes of tunics, who are the clippers (psellistēs), or who make phylacteries (phylaktērion), either let them leave off or let them be rejected. A concubine of one, if she is his servant, if indeed she reared her children, and comes near him alone, then let her hear (instruction): if not, let her be rejected. A man who has a concubine, let him leave off and let him marry a wife according to the law: but if he is not willing, then let him be rejected. If, therefore, we have left behind any other work, the works (themselves) will instruct your mind (lit.

sight), for we all have the Spirit of God.

Concerning the Time (Khronos) of Those who Hear the Word After the (Giving Up of the) Occupations and the Crafts (Epistimoi)

42. Let the catechumens spend three years hearing the word. But if one is zealous (spondaios) and persevering (proskartērei) well in the work, they do not decide by (krine) the time (kh.); but the character (tropos) alone shall decide (krine) him. 43. Whenever the teacher leaves off his teaching (kathēgei), let the catechumens pray by themselves, separate from the believers: And let the women stand as they pray in a place in the church quite by themselves, whether female believers or female catechumens. And (de) when they finish praying, let them not give peace (eirēnē), for their kiss is not yet pure. Let the believers then (de) only salute (aspaze) one another, men with men, and women with women: but let not man salute (aspaze) woman. Moreover (de), let all the women have their heads covered with a robe (pallin), but (not) in any article (eidos) of linen only, for this is not a veil (kalyma).

Concerning the Manner of Laying Hand on the Catechumens

44. When the instructor after the prayer lays hand upon the catechumens, let him pray and dismiss them. Whether he is an ecclesiastic who gives (instruction) or a layman (l.), let him do (it) thus. If a catechumen should be seized for the name of the Lord, let him not be doubtful concerning the testimony; for if it should happen that they offer violence and put him to death before his sins have been forgiven, he will be justified; for he was baptised in his own blood. 45. Further (de), when they have chosen those who are set apart to be baptised, their life (bios) having been examined, whether they have lived seriously (semnos) as catechumens; whether they have honoured the widows; whether they have visited the sick, whether they have completed every good work; And when those who brought them have borne witness to them, that they did thus, then let them hear the gospel (euaggelion); moreover (de), from the time that they will be separated (from the rest) let hand be laid on them daily, in exorcising (exorgize) them. And (de) when the day draws near on which they will be baptised, let the bishop exorcise (exorgize) each one of them, that he may know whether they are pure. And (de) if there is one who is not good (kalos) or pure (katharos), let him be put on one side; because he did not hear the word in faith (pistis): for it is never possible for the alien to be concealed. Then (de) let those who are set apart to be baptised be instructed to bathe and make themselves free (from the alien), and wash themselves on the fifth day of the week (sabbaton). And (de) if a woman is in the manner of women, let her be put on one side, and let her be baptised on another day. Let them who will be baptised fast on the preparation (paraskeuē) of the sabbath (sabbaton).

And (de) on the sabbath (sabbaton), when they who will be baptised have assembled in one place by the direction (gnōmē) of the bishop, let them all be commanded to pray and bend their knees. And when he has laid his hand upon them, let him exorcise (exorgize) all alien spirits to flee away from them, and not to return to them henceforward. And when he has done exorcising (exorgize), let him breathe in their face. And when he has sealed (sphragize) their foreheads and their ears and their noses, let him raise them up. And let them spend all the night in vigil, reading to them and instructing (kathēge) them. Moreover (de), let not those who will be baptised bring any other vessel except only that which each one will bring for the Eucharist (eukharēstia): for it is right for him who was worthy, to bring his Oblation (prosphora) then.

Concerning the Tradition (Paradosis) — 15 Of the Holy Baptism

46. At the hour, then (de), when the cock will crow, let them first pray over the water. Let the water be flowing along into the tank (kolymbēthra) or descending upon it. And (de) let it be thus if there is no scarcity (anagkē): But if there is scarcity (anagkē) continuous and sudden, then use (khrō) the water which ye shall find. And (de) let them undress themselves. And ye shall first baptise the little ones. Moreover (de), all who can speak for themselves, let them speak; But for them who cannot speak, let their parents speak for them, or any other belonging to their family (genos). And afterwards ye baptise the adult men, but last the women, who have all loosed their hair, and laid aside the gold and silver ornaments which they were wearing: let not any take any alien thing (eidos) down to the water with them.

And (de) at the hour which is determined for baptising, let the bishop give thanks (eukharistei) over the oil, and put it into a vessel (skeos), and call it the oil of the thanksgiving (eukharēstia); and take also other oil, and exorcise it (exorgize upon it), and call it the oil of exorcism (exorgismos). And a deacon shall carry the oil of exorcism (ex. and stand on the left hand of the presbyter: And another deacon shall take the oil of the thanksgiving (eu. and stand on the right hand of the presbyter. And when the presbyter has taken hold of each one of those who will be baptised, let him command him to renounce (apotasse), saying: I renounce (ap. thee, Satanas, and all thy service and all thy works. And when he has renounced (ap. all these, let him anoint him with the oil of exorcism (ex.), saying: Let all spirits remove far from thee. And thus let him give him to the bishop naked, or (to) the presbyter who stands at the water for baptising. Likewise also (hōmaios de) let the deacon go with him into the water, and let him say to him, helping him to say it:

I believe the only true God, the Father, the almighty (pantocratōr) and his only (monogenēs) Son Jesus the Christ, our Lord and our Saviour, and his Holy Spirit, giver of life to the universe, the Trinity of the same substance (trias en homoousion), one Godhead, one Lordship, one Kingdom, one Faith, one Baptism, in the Catholic (katholikē) apostolic holy Church, life eternal. Amēn. And (de) he who receives, let him also say according to all these things: I believe thus. And he who gives (the baptism) shall put his hand upon the head of him who receives, and dip him three times, professing (homologeī) these things every time, And afterwards again let him say: Thou believest our Lord Jesus the Christ, the only (lit. one) Son of God the Father, that he became man by a miracle for our sake, in an incomprehensible unity, in his Holy Spirit, from Maria the holy virgin, without seed (sperma) of man: And that he was crucified (strou) for us in time of Pontios Pilatos; he died voluntarily for our salvation withal, he rose in the third day, he released those who were bound, he ascended into the heavens, he sat on the right hand of his good (ag. Father in the height, And he comes again to judge the living and the dead according to his appearing and his kingdom: And thou believest the holy, good (ag.), and life-giving Spirit, purifying the universe, in the holy Church. [Again let him say: I believe.

And let them go up from the water, and let the presbyter anoint him with oil of the thanksgiving (eu.), saying: I anoint thee with an unction in holy oil in the name of Jesus the Christ. Thus having anointed each one of the rest he clothes them. And let them go into the church. Let the bishop lay his hand upon them with great earnestness (lit. desire), saying: Lord God, according as thou hast made these worthy of receiving the forgiveness of their sins unto the future life, make them worthy of being filled with thy Holy Spirit, and send down upon them thy grace, that they may serve thee according to thy will, because thine is the glory, Father and Son and Holy Spirit in the holy Church, now and always and for ever and ever. And he shall pour some oil of the thanksgiving (eu. upon his hand and lay hand upon his head, saying: I anoint thee with an unction in holy oil by God the Father, the almighty (pantokratōr), and Jesus the Christ and the Holy Spirit. And he shall seal (sphragizin) upon his forehead, kissing him, and he shall say: The Lord (be) with thee. And he who has been sealed shall answer: And with thy spirit (ke meta tou pneumatos sou). Thus all the rest severally shall do. And let all the people pray together, and all those who receive baptism shall be praying. Let them give (lit. say) peace with their mouth.

Let the deacons bring the Oblation (prosphora) to the bishop, and he shall give thanks over bread because that (it is) the form of the Flesh (sarx) of the Christ; and a cup of wine because it is the Blood of the Christ, which will be shed for all who believe him; and milk and honey mingled in fulfilment of the promises of the fathers, because he said: I will give to you a land flowing with milk and honey. This is the Flesh (sarx) of the Christ, which he gave to us to nourish us with it like children, namely, we who believe him; It will cause the bitterness of the heart to be dissolved by the sweetness of the word (logos). All these things shall the bishop recount (logos) to him who shall be baptised. And when the bishop therefore has now broken the bread, let him give a piece (klasma) to each one of them, saying: This is the bread of heaven, the Body of the Christ Jesus. Let him also who receives answer: Hamēn. Further, if there is no [more] priest, let the deacons take hold of the cup (potērion) and stand in right order (eutaxia) and give to them the Blood of the Christ Jesus our Lord; and he who has the milk and the honey. Let him who gives the cup (potērion) say: This is the Blood of Jesus the Christ our Lord. And he who receives also shall answer: Hamēn.

When these things have been done, let each one hasten (spoudaze) to do all that is good, and to please God, and to live (politeue) rightly, devoting himself to the Church, doing the things which he has learnt, advancing (prokoptei) in the service of God. Now (de) we have delivered these things to you in brief concerning the holy Baptism and the holy Oblation, Since they have already instructed (kathēgei) you concerning the resurrection of the flesh (sarx) and all other things according as it is written. But if there is any other thing which it is right to be told, let the bishop say it quietly to those who shall be baptised; and (de) let not the unbelievers know (it), except first they are baptised. This is the white stone (psyphos) of which Jōhannēs said, that there is a new name written on it, which no one knows except him who will receive the stone (psyphos).

Concerning the Fast (Nēstia)

47. Let the widows and the virgins fast (nēsteue) often, and let them pray in the church. Likewise (hōmaios) the presbyters and the laymen let them fast (n.) at the time when they wish. But it is impossible for the bishop to fast (n.) except on the day when all the people (l.) will fast (n.). For it will happen, that some one wishes to take some (food) to the church, and it is impossible for him to be denied (arna): and (de) having broken the bread he shall certainly (pantōs) taste the bread; and (de) eating it with other believers with him, Let them take from the hand of the bishop one piece of a loaf (lit. bread) before that each breaks his own bread. For this is a blessing, and it is not a thanksgiving (euch.) like the Body of the Lord.

Concerning the Time of Eating

48. And (de) it is right for all before they drink to take a cup and give thanks (eukharistou) over it, and drink and eat, being purified in that way. And (de) let them give to the catechumens bread of exorcism (ex.) and a cup.

Concerning that it is Not Right for the Catechumens to Eat with the Believers

49. Let not the catchumens sit down at the supper (dipnon) of the Lord with the believers. Moreover (de), let him who eats remember him who invited him, at every time they are eating; for for this cause he begged them to come in under his roof.

Concerning that it is Right to Eat Discreetly (Epistēmei) and Moderately

50. But when ye eat and drink becomingly, drink not so as to be drunken, that men may not mock you, and he who invited you be grieved (lypei) by your dissoluteness. But rather (entof) that he may pray that the holy ones should come in unto him, for He said: Ye are the salt of the earth. If to all of you should be given portions (meris) at once, then thou wilt take up thy portion alone. But if also ye shall be invited to eat, ye shall eat only what is sufficient; that he who invited thee may send the things which ye leave to whom he will, as the leavings of the holy ones; and that he may rejoice at your coming in unto him. And (de) let them who are invited eat quietly, not contentiously; but when the bishop permits (protrepe) anyone to ask for a word, let him answer him. And when the bishop speaks, let all hold their peace in modesty, until he asks them (to speak) again. If, however (de), the bishop is not there, but only believers at the supper (dipnon), let them take the Eulogia from the hand of the presbyter, if he is there; But if not, let them take from the hand of a deacon. Likewise (hōmaios) the catechumen shall take the bread of exorcism (ex.). But the laymen (l.) being with one another without the clergy (klērikos), let them eat discreetly (epistēmei); but the layman (l.) cannot give the Eulogia.

25 Concerning that it is Right to Eat with Giving of Thanks

51. Further (de), let each one eat with giving of thanks in the name of God: for this is proper for godliness, that we all should be sober (nēphe) and that the heathen (ethnos) may envy us. 52. When anyone wishes at any time to invite the widows, all who are aged, let him cause them to eat, and dismiss them before it is evening. And if they cannot come, because of the lot (klēros) which they have drawn (klērou), then let him give to them wine, and something to eat, and they shall eat in their house, as they wish.

Concerning the Fruits which it is Right to Bring (Prosynagke) to the Bishop

53. Let all hasten to bring to the bishop at all times the first fruits (aparkhē) of the fruits of the first growth (genēma).—And (de) let the bishop also take them with giving of thanks, and bless them, and name (onōmaze) the name of him who brings them to him, saying: 'We give thanks (eukharistou) to thee, Lord God, and we offer to thee the first fruits (aparkhē) of the fruits which thou hast given to us to partake of them, having perfected them by thy word; And thou hast commanded the earth to send forth all fruits for profit and rejoicing and nourishment (trophē) of the race (genos) of men and all creatures. We bless thee, God, for these and all other things with which thou hast benefited (euergetei) us, having garnished (kosmei) all creation with various fruits: by thy holy Son Jesus the Christ, our Lord, through whom (be) glory to thee with him and the Holy Spirit for ever and ever. Hamēn.'

The Blessing (Eulogia) of the Fruits

54. These are the fruits which shall be blessed: the grapes, the fig, the pomegranate, the olive, the pear, (papidion), the apple, the peach (persikon), the cherry (kerasion), the almond (amēkdalon). But neither the garlic nor the leek, nor the onion, nor the gourd (pepōn), nor the apple-gourd (mēlopepōn), nor the cucumber, nor any other vegetables (lakhanōn) shall be blessed. But it will happen that flowers (anthos) are offered (prospherei): let them bring the roses and the lily (krinon), but let not others be brought. And (de) for all things which will be eaten they shall give thanks to God, and taste them to his glory.

Concerning that it is Not Right for Any Man to Taste Anything in the Paskha Before the Hour in which it is Right to Eat

55. The fast (nēstia) shall not be reckoned to such a one, if he be greedy before the hour at which the fast (n.) is completed. But if anyone is sick and cannot fast (nēsteue) for the two days, then let him fast (n.) on the day of the sabbath (sabbaton) of necessity (anagkē), and be contented moreover (de) with bread and salt and water. And if anyone is on a voyage, or again (entof) he was ignorant of the day of the Paskha, when he should know of it, let him perform his fast (n.) after Pentēkostē. For it is not a Paskha which we observe; for that which is for a type (typos) passed by. For this cause we said not, in the second month, but that when he knows the truth he shall come to the fast (n.).

Concerning that it is Right for the Deacons to Attend (Pros-Kartērei) Upon the Bishop

56. Further (de), let each one of the deacons and the subdeacons attend (pr.) upon the bishop, and tell him of all who are sick; that if it seem good (dōkei) to the bishop he may visit them. For let the sick be consoled when they see the chief priest visiting them, and that they are remembered.

Concerning the Hour at which it is Right to Pray

57. Further (de), let all believers at the hour when they wake, before they begin any work, pray to the Lord, and thus let them go to their works. And (de) if there should be the word of instruction (kathēgēsis), let them choose rather for themselves to go and hear the word of God, for the confirming of their soul. And (de) let them hasten to go to the church where the Spirit breaks forth.

Receive of the Eucharēstia Early at the Time When it Will Be Offered Up, Before Tasting Any Food

58. Further (de), let every believer hasten (spoudaze) to receive of the Eucharēstia before that he have tasted any food; For if there are believers there, who receive it, if anyone should give to him a deadly potion it will not overpower him.

Concerning that it is Right to Watch Diligently Over the Eucharēstia

59. Let all take care diligently for an unbeliever not to eat of the Eucharēstia, nor a mouse, nor any other creature, or that not any of it should fall and be lost: it is the Body of the Christ, he (lit. this) of whom all believers receive, and it is not right to despise (kataphronei) it.

Concerning that it is Not Right to Spill Any from the Cup (Potērion)

60. For having blessed the cup (potērion) in the name of God, and having received of it as (hōs) being the Blood of the Christ, give great heed to thyself, spill not from it, lest an alien (allotrion) spirit lick it up; lest God be angry with thee, seeing that (hōs) thou hast despised (kataphronei) and become guilty (aitios) of the Blood of the Christ, in despising the price with which thou hast been bought. Further (de), let the deacons and the presbyters assemble daily at the place where the bishop shall command them (to come); And let not the deacons indeed neglect (amelei) to assemble at all times, unless sickness prevents (kōlye) them. And (de) when all have assembled, let them give information to those who are in the church, and likewise having prayed, let each one go to the works which are determined for him.

Concerning the Burial Places

61. Let not men overcharge (barei) for burying men in the cemetery (koimētērion); for it is the property of all the poor; or else (plēn) let them give the wages of the workman (ergatēs) to him who digs, and the price of the earthen vessels (keramos). But those who are at that place who take care (of it) let the bishop support, lest any of those who go to that place (topos) should be burdened (with a charge).

Concerning the Time at which it is Right to Pray

62. Further (de), let all believers, men and women, when they rise early (from) sleeping, before they touch any work, wash their hands and pray to God; and so let them go to their works. Further (de), if there should be an instruction (kathēgēsis) of the word of God, let everyone choose for himself to go to that place, Reckoning this in his heart, that it is God whom he hears speaking in him who gives instruction (kathēgei): for having prayed in the church he will be able to avoid (parelthe) the evil of the day. Let the pious man reckon that it is a great loss, if he should not go to the place in which they instruct (kathēgei); especially (malista) if he can read: or if the teacher should come, let none of you be deficient in coming to the church where they give the teaching. Then it shall be given to him who speaks to utter things which are profitable to all; and thou wilt hear things which thou thinkest not; and thou wilt be profited (ōphelei) by the things which the Holy Spirit will give to thee from him who instructs (kathēgei): Thus thy faith will be established upon the things which thou hast heard. And (de) it will be told to thee also in that place the things which it is right for thee to do in thy house. For this cause then let each one hasten (spoudaze) to go to the church, the place in which the Holy Spirit breaks forth.

If there is a day in which there is no instruction (kathēgēsis), let each one in his house take a holy book, and read sufficiently in it what seems (dokei) to him profitable. And if indeed thou art in thy house, pray at the third hour and bless God. If however (men) thou art in another place and thou comest by chance to that time (kairos), pray in thy heart to God. For in this hour the Christ was seen nailed to the wood. For this cause also in the old (palaia testament) the law commanded to offer the shew (prothesis) bread at every hour, as type of the Body and the Blood of the Christ; and the slaughter of the senseless (alogon) lamb, which was a type of the perfect (teleion) Lamb; for the Christ is the shepherd; he also is the Bread which came from heaven. Pray also likewise (hom. at the sixth hour; for the Christ having been nailed to the wood of the cross, that day divided, and a great darkness happened, wherefore (hōste) let them pray at that hour with a prevailing prayer, likening themselves to the voice of him who prayed, (and) caused all creation (ktēsis) to become dark for the unbelieving Jews. And (de) let them also make a great prayer and a great blessing at the ninth hour, that thou mayest know how the soul (ps. of the righteous ones blesses the Lord the true God, he (lit. this) who remembered the holy ones, (and) sent his Son to them, who is his Word, to shine upon them. For in that hour was the side of the Christ pierced with a spear (logkē) (and) blood and water came out, and afterwards the rest of the day shone until evening. For this cause also, when thou goest to sleep, thou shalt begin (arkhisthai) another day and make the type of the Resurrection. Pray also before thou restest thyself upon the bed in thy sleeping place; and having risen up at midnight upon thy bed, wash thyself and pray; and (de) thou shalt wash thyself in pure water. Further (de) also, if thou hast a wife, pray with one another together.

But if she has not yet become a believer, withdraw (anakhōrei) thyself to a place and pray alone, and return again to thy place. And (de) thou who art bound by the marriage, be not unready to pray; for ye are not unclean. For they who have been washed have no need to be washed again, because they are pure and they are clean (katharos). Further (de), when thou breathest into thy hand, and sealest (sphragize) thyself with the spittle which thou wilt bring forth from thy mouth, thou art purified all over unto thy feet: for this is the gift (dōron) of the Holy Spirit, And the drops of the water are (those) of Baptism coming up from a fountain (pygē), which is the heart of the believer, purifying him who believed. But it is also necessary (anagkaion) for us to pray at that hour, for even the presbyters themselves delivered this work unto us, and they instructed us (lit. our sight) in this way; because in that hour all creation is quiet for blessing God. The stars and the trees and the waters are as those who stand up: all the host (stratia) of the angels offer worship (litourgei) and the souls (ps. of the righteous sing hymns (hymneue) to God the almighty (pantokratōr) at that hour. For this cause it is right for those who believe to pray at that hour. And (de) the Lord also said thus, bearing this testimony, saying:

At midnight, lo, there was a voice, Lo, the bridegroom came, come ye forth to meet him. And he spake further also, saying: For this cause then watch, because ye know not the day nor the hour when the Son of Man cometh. Likewise (hom. having risen up at the hour when the cock will crow, pray, because the children of Israel denied (arna) the Christ at that hour, him (lit. this) whom we have known, we who believe him, looking out by faith with a hope of the day of eternal light, that which will shine upon us for ever in the resurrection of the dead. So (de) all ye believers, if ye perform these things and remember them, teaching one another, and instructing the catechumens to do them, nothing will tempt (piraze) you, nor will ye ever fall, remembering the Christ at all times. And (de) make proof (peira) at every hour of sealing (sphr.) 5 thy forehead in fear (of God); for this is the sign which is known and is manifest: by this the devil is ruined. If thou makest it in faith thou not only manifestest thyself before men, but in the knowledge with which thou art confident like a shield (thērōn):

since the adversary 10 (antikimenos), the devil, only sees the power of the heart, and if he should see the inner man that he is sensible (logikos), sealing (sphragize) himself within and without with the seal (sphragis) of the Word (logos) of God, then he flies, pursued by the Holy Spirit, he who is in the man who makes place for him within him. This also is what Moses the prophet taught us before by the Paskha, and the lamb which was slaughtered, he commanded that they should smear the blood on the lintel and the two door-posts, telling us of the faith which is in us now, this which was given to us by the perfect (t. Lamb. Wherewith when we seal (sphragize) our foreheads with our hand, we shall be saved from those who wish to kill us. And when ye receive these things in thanksgiving and right faith ye will be edified and eternal life will be granted to (kharize) you. These things are those which we counsel you to keep, you who have sense (lit. heart). For if all should follow the tradition (paradosis) of the Apostles, these things which they have heard, and keep them, no heretics (hairetikos) 30 will prevail to lead them astray (plana), nor any man at all. For thus the numerous heresies (hairesis) increased (auxane), because that they who were leaders (prohista) would not learn the purpose (prohairesis) of the Apostles; but according to their own pleasures (hydonē) do what they like, not what was proper (prepei).

If, then, we left out anything, our beloved, God will reveal them to those who are worthy, steering (keberna) the Church which is worthy of mooring in the quiet haven.

Concerning the Gifts (Kharisma) and the Ordinations (Khirodonia), for No One to Boast of Himself About Them

15 63. Our God and our Saviour Jesus the Christ delivered to us the great mystery of godliness, and called the Jews and all the Greeks (hellēn), that they might know the true God, the only Father; according as the Lord himself saith in a place, giving thanks for the salvation of those who believed on him: 'I have manifested thy name unto the men whom thou gavest to me, I have finished the work which thou gavest to me to do': And again speaking unto his Father concerning us, he says: 'My holy Father, the world knew thee not, but I have known thee, and these also have known thee.' It is now proper (prepei) for us that he should speak to us all who have been made perfect (telios) concerning the gifts (kharisma) which he gave to us by his Holy Spirit: 'These signs will follow them who will believe; they will cast out demons (daimōnion) in my name, they will speak languages, they will take up serpents in their hands, and if they should drink a deadly potion, it will not hurt them, they will lay their hands upon the sick and they shall have rest.' These gifts (kharisma) then were first given to us the Apostles at the time when we were appointed to preach the Gospel to all creation (ktēsis), for us to give them to those who should believe through us, not as a profit for us indeed who exercise them, but rather for you.

We are they who belong to God, but (the gifts) are for a profit to you for the unbelievers who are among us, that those whom the word was not able to persuade (peithe) the power of the signs might put to shame. For the signs are not for us the believers, but they are for the unbelievers Of the Jews and the Greeks (hellēn). For neither is it any gain to us, if we cast out demons (daimōnion), but the gain is for those who have been purified by the energy of the Christ Jesus our Lord. According as our God himself instructs (paideue) us in a place, making the thing plain to us, saying: 'Rejoice not in this that the spirits are subject to you, but rejoice rather (entof) because your names are written in the heavens.' Since the casting out demons (d. does not belong to our power, but the having our names written in the heavens belongs to our will and our diligence (spoudē), being assisted by him as is plain. It is not then necessary (anagkaion) now that every believer should cast out demons (d.), or raise the dead, or speak languages; but he who will be worthy of this grace will be worthy of it certainly (pantōs)

for a useful reason (aitia) in regard to the salvation of the unbelievers who are put to shame through it; for since they were unwilling to receive the declaration of the word, therefore the energy of the signs was sent to them, if haply they might be saved: for the ungodly are not even ashamed, though put to shame by the wonders. And God himself bears witness to this, as he saith in the Law: 'In other languages and with other lips I will speak to this people (l.), and they will not hear me even thus, saith the Lord.' For neither did the Egyptians believe God when Mōysēs the prophet did those great signs and those wonders among them. Nor again did the multitude of the Jews believe him who was greater than Mōysēs, namely the Christ, when he healed all the sick of all the infirmities which were in them. Neither again did the rod put to shame those (men) when it was changed into a serpent which became a living soul (psyche) in the hand of his servant Mōysēs; or the hand which became white (with leprosy), and the water which became blood. Nor these also were the blind, who saw, able to persuade (peithe), nor the lame who walked, nor the dead who were raised. And he indeed was resisted by Jannēs and Jambrēs, while (de) the Lord also by Annas and Kaiphas. Thus then the signs do not put all to shame, but only those of good disposition (eugnōmon), and for their sake also God like a wise steward is willing that mighty works (lit. powers) should be done, not by the strength of men, but by his own will. These things then we say, that those who have received these gifts (kh.)

and graces of this kind should not exalt themselves over those who have not received them: we are speaking of the gifts (kh. of God which are (accompanied) by signs, Since there is no man who believed God through his holy Son, who did not receive a spiritual grace (kharis) or gift (kharisma) from him: For the freedom from the ungodliness (asebia) of the service of many gods, And the entrance into the faith of the Father and the Son and the Holy Spirit, is a gift (kh. of God; especially because we have cast away from us the veil of the Jews; and we have believed that, by the will of the Father and (of) the only (monogenēs) Son who is with his good (ag. Father before all ages (aiōn) and (of) the Holy Spirit the Life-giver, he (the Son) in the end of these days was born of the immaculate virgin Maria without seed (sperma) of man, And that he lived (politeue) among men without sin, having fulfilled all the righteousness of the law, And that by the permission (synkhōrēsis) of the Father, God the Word (logos) endured (hypominē) the cross, despising the shame, And that he died, and that he was buried, and that he rose from the dead on the third day, And that after he had risen he spent forty days with the Apostles, And after his commanding them with all commands he was taken up (analanbane) in their presence unto him who sent him, God the Father.

So (de) he who believed this, believed not thus as a matter of course (haplōs), nor irrationally either, but rather by a calling and a persuasion, having received the gift (kh. from God the Father. Thus again he who is free from all heresy (hairesis), received the same gift (kh. Nay, let not anyone then among you by any means judge one of those who became believers, that he was not worthy to do signs and wonders. For various are the graces of God which are given to men by him, And thou hast received this, and (de) another another: and one (it may be) has received a word of wisdom, or knowledge, or discrimination (diakrēsis) of the spirit, or knowing beforehand what will happen, or a word of teaching, or patience, or continence (egkratia). For Mōysēs himself even, the man of God, who did the signs in Egypt, was not haughty over his brethren; Nor when he was called god was he haughty over his prophet Aarōn. But neither again did Jēsou of Nauē, who led the people (l. after him, exalt himself over Phinees nor over Khaleb, when he stayed the sun over Gabaōn and the moon over the valley of Elōm in the battle (polymos) with the Jebusites (ieboussaios), because the day only did not suffice for the victory. Nor again when Samouēl did all those signs did he count David, the lover of God, to be nothing;

and yet they were both prophets, the one indeed a chief priest and (de) the other a king. And again among the seven thousand holy men who were left in Israel who kept themselves from bowing the knee to Bahal or any other, [for] only Elias (hēlias) and Elisha (elissaios) his disciple, who lived among them, did signs and wonders. But neither did Elias deride Abdias the steward, who feared God, doing signs and wonders; Nor did Elisha his disciple despise his youth trembling at the surrounding enemies. For neither was the wise Daniel proud when he was twice saved from the mouth of the lions, Nor again did the three holy children scorn their companions when they were saved from the burning fiery furnace; For they knew that they were saved from all those evils not by their own power, but by the power of God they were doing the signs and wonders (and) escaping from those troubles. Wherefore (oukoun) let no one among you exalt himself over his brother, though he be a prophet, or do signs and wonders: for if it was given that there should not be any unbelievers anywhere, how would the working (energia) of the signs be of any use? For the man indeed to become godly belongs to his good heart, But for him to do signs and wonders belongs to the power of God being efficacious (energia): And (of) these the former indeed belongs to us, but the second belongs to God who works (energei).

Because, moreover (de), of the reasons which we have said before, let not the king by any means despise the officers (stratoigos) who are under him, Nor let the rulers those over whom they rule; for the rulers would be nothing, if there were not those over whom they rule; and the kingdom could not stand, if there were not officers (stratēgos). But neither let the bishop exalt himself over deacon or presbyter, Nor let the presbyter exalt himself over the people (l.); for the establishment of our social state comes from one another: For if there was no laity (l.), over whom would the bishop be bishop? or the presbyter? And it belongs indeed to ourselves for all to become Christians, but for becoming Apostles or bishops or any other belongs not to us henceforward, but it belongs to God, who gives those graces. Lo, these things indeed we have said hitherto concerning those who have become worthy of graces and dignities (axiōma), but this other word we shall add to it, that all who prophesy are not godly, nor are all who cast out demons (d. holy. For Balaham the son of Baiōr the diviner, being godless, prophesies; And Kaiphas also, called Chief Priest, the name which he had being false. Further, the devil and also the demons (d. under him foretold many things, though for all that there is no sign at all (holōs) of godliness in them; for they persuade (peithe) themselves in their ignorance concerning the evil which they wish to do.

The thing is plain, that if the ungodly prophesy, they will not be able to conceal their prophecy by their ungodliness (asebēs); Nor if demons (d. cast out demons (d. will they be able to become holy, By the former (lit. these) being subject (hypokhōrei) to the latter (lit. these): for they deceive (apata) one another like men who, feigning anxieties for the sake of merriment, are led astray (and) lead astray others among those who will support them. And (de) the king, if he should be ungodly (asebēs) is henceforth not a king but a tyrant; and (oude) the bishop contented with ignorance or malice (kakia) is not a bishop, but the name which he had is false, and he was not appointed by God but by men, as Ananias and Samaias in Israel, And as Zedekias also and Achia, who were false prophets in [the] Babylon; and as Balaham the diviner, who was punished (dimōrei) because he made all Israel to sin in Beelphegōr; and as the sons also of Skeva, after trying to cast out demons (d.), they fled in shame, having been wounded (plygē) by those (demons); And as all the kings of Israel and Judah (Iouda), who were punished (dimōrei) with every punishment (dimōria). The thing therefore is plain that even the bishops and presbyters, who are of false name, will not be able to escape from the just judgment of God; For it will be said to them again (as before):

Ye priests also who profane my holy name, I will give you to slaughter as Zedekias and Achias, whom the king of [the] Babylon slew, As Jerēmias the prophet saith. For we are not disparaging the prophecies of the true prophets, for we know that the holy men of God are moved (energei) by the Holy Spirit, but rather are we taking away boastful pride, and we are showing them that God is wont to take away his grace from such persons. For God resists the proud, but he gives grace to the humble. Silas indeed then and Agabos became prophets in our time, and they did not exalt themselves over the Apostles, nor go beyond their measure, and yet they were the beloved of God. Further (de) also, even women prophesied in the old (testament), and Mariham the sister of Mōysēs and Aarōn, And (de) afterwards Debbōra, and after them Olla and Joudith, the one indeed in time of Jōsias, the other in time of Tarios. And (de) in the new (testament) also the Mother of the Lord prophesied, and Elisabet her kinswoman, and Anna the daughter of Phanouēl, And in our time the daughters of Philip: and these did not exalt themselves over the men, but kept (within) their measure. Wherefore (oukoun) if it be a woman indeed (de) or a man has partaken of such graces, let him be humble, that God may have pleasure in him. For he said:

Upon whom shall I look, except him who is humble and meek and those who tremble at my words? In the first (part) of this discourse (logos) we have declared concerning the gifts (kharisma) which God is wont to give to men according to his holy will, And how he rebuked the form of those who set to work to speak lies, being moved by the alien spirits; And that God is often wont to cause wicked ones (ponēros) to prophesy, and do signs and wonders. Now, then, the word leads us on to enter upon the chief matter (kephalaion) of the ordinance of the Church, that ye who have been ordained bishops by us with the commandment of the Christ, when ye know this order (taxis) through us, may do every thing according to the commandment (entolē) which was delivered to you, Knowing that he who hears us is hearing the Christ, and he who hears the Christ is hearing God the Father, (to) whom (be) the glory for ever. Hamēn.

Concerning the Bishops

64. It is right then that the bishop should be ordained (khirodonei) as we have all in common previously commanded, being in the first place a chosen man, holy, choice in every thing, all the people (l. having chosen him: further (de), when he has been named and found acceptable, let all the people (l. with the presbyters and the honoured bishops assemble on the Lord's day, (kyriakē), And let the eldest who is among them ask of the presbyters and all the people (l. whether this man is he whom ye asked (aitei) to be your ruler (arkhōn). And when they shall have said: Yea, this is (he) in truth, Let him ask them again, whether ye all bear witness of him that he is worthy of this great leadership (hēgemōn), honourable and holy. And when they have established (katorthou) his piety (eusebēs) which he has toward God: And that he observed righteousness (dikaion) toward all men, and that he conducted (oikonomei) his house well, and that his whole life (bios) is sound, in no way reproachable, as also that of his household. And when they have all borne witness together, that such it is according to truth, and not according to an acceptance of person, God the Father and his only (monogenēs) Son Jesus the Christ and the Holy Spirit being judge (kritēs) of such things, Let them ask them again the third time, whether he is worthy of so great a kind of ministry (litourgia);

that by the mouth of two or three witnesses every word may stand. And when they shall have said the third time that he is worthy, let them take from them all their votes (synthyma), And when they have given it readily, let there be a silence and stillness (esychia), and let one of the great bishops take with him two other bishops, while all the other bishops stand near the altar (thysias-tērion), praying in silence with the presbyters, (and) while all the deacons hold the holy Gospel spread open over the head of him who is ordained (khirodonei), Let the bishop pray to God for him: And when he has finished praying for him, let one of the bishops place the Oblation (thysia) upon the hands of him who is ordained (kh.), and let the other bishops set him upon the seat (thronos) which is proper (prepei) for him. And when they have saluted (aspaze) him with the salutation (aspasmos) which is in the Lord, let them read in the holy Gospels. And when they have finished reading the Gospel, let the bishop who has been ordained (kh. salute (a. all the church, saying: The grace (kharis) of our Lord Jesus the Christ, and the love (agapē) of God the Father, and the fellowship (koinōnia) of the Holy Spirit (be) with you all. And let all of them answer: With thy spirit also. And when he has finished saying this, let him also speak (lit. say) to the people (l. with words of exhortation:

then (de) having finished his instruction, let the deacon mount upon a high place and proclaim (kyrisze): Let no unbeliever remain in this place. And thus when the bishop has finished all the prayers which it is right for him to make, whether for the sick and also the rest, Let the deacon say to them all: Salute (a. one another with a holy kiss. And let the clergy (klērikos) salute (a. the bishop, and let the laymen (l. salute (a. one another, and let the women also salute (a. the women. Let the children stand near the bēma; And let another deacon stand by them, that they may not make a noise (spatala) with one another, and let other deacons walk about watching (paratērei) the men and the women, that there may not be any disturbance among them, And that one should not beckon to another or whisper or go to sleep. Let a subdeacon stand at the door of the men, and let other deacons stand at the door of the women, that none may go out, and that they may not open the doors at the time of the holy Oblation (prosphora), even if it is a believer who is at the door. Then (de) let the subdeacon bring water, and let the priests wash their hands, for a sign of purity of their souls (ps.), lifted up to God the almighty (pantokratōr). And let another deacon cry out: Let no catechumen remain in this place.

Let not any of those who only hear the word, but who do not communicate (koinōnei) of the holy Mysteries, stand in this place. Let not any of the unbelievers remain. Let not any of the heretics (hairetikos) stand in this place with us to-day. Mothers hold your children. Let no one have a quarrel in his heart with another. Let none stand in this place in playing the hypocrite (hypokrine) or with hypocrisy (hypokrēsis). Be all of you sincere (lit. straight) toward the Lord God: let us stand in fear of God and trembling.

To Offer (Prospherin)

65. Further (de), when these things have been done, let the deacons bring the gifts (dōron) to the bishop at the holy altar (thysiastērion). And let the presbyters stand on the right hand and on the left hand of the bishop in silence (esykhia), in the form of disciples standing by their master. Let two other deacons stand on either side of the altar (th.), with thin fans in their hands made of something thin, or feathers of peacock, or again (entof) thin stoles (phakiarion), that they may cause to fly away the little flying creatures, so that they may not go into the cup (potērion). And thus let the Chief Priest supplicate over the Oblation (prosphora), that the Holy Spirit may come upon it, And make the bread indeed Body of the Christ, and (de) the cup (p. Blood of the Christ. And when he has finished the prayers (proseukhē) which 5 it is right for him to say, let the bishop receive first, after him the presbyters, after them the deacons, And thus all the clergy (klērikos) according to order (taxis). And after them let all the people (l. receive. And (de) when the bishop gives, let him say: This is the Body of 10 the Christ, and let him who receives also answer: Hamēn. Then (de) likewise also the deacon who gives the cup (p.), let him say: This is the Blood of the Christ; this is the cup (p. of life. And let him also who receives answer: Hamēn.

And let them sing (psallei) while they are giving, 15 until all have finished communicating (synage). Further (de), when all shall have received, and when all the women also have received, and when the singer (psaltēs) has left off singing (psallei), Let the deacon call out, saying: We have all received of the Body and the precious 20 Blood of the Christ: let us give thanks (eukharistou) to him because he has made us worthy to partake (metekhe) of his Mysteries holy and immortal, belonging to the heavens. And afterwards let the bishop pray, giving thanks for the eating of the Body and the drinking 25 of the Blood of the Christ. Further (de), when he has finished praying, let the deacon say: Bend your head down to the Lord that he may bless you. And when they have received blessing, let the deacon say to them: Go in peace. Then (de) let the presbyters and the 30 deacons wrap up (systelei) the little (pieces) which will be left, being very careful (prosekhe) not to let much be over, that there may not come upon them very great condemnation (krima), like to the sons of Aarōn and the sons of Hēlei, whom the Holy Spirit smote (patasse) because they did not keep themselves from despising the sacrifice (thysia) of the Lord: How much more those who will despise (kataphronei) the Body and the Blood of the Lord, thinking that it is only bodily food (trophē) which they receive, and not spiritual.

These then (de) are the things which we command you, O bishops and presbyters and deacons, concerning the holy service of the Mysteries.

Concerning the Ordination (Kh.) of the Presbyters and the Deacons

66. But thou, O bishop, when thou ordainest (kh.) the presbyter, lay thy hand upon his head, while all the presbyters stand by and the deacons, pray and ordain (kh.) him: the deacon also thou shalt ordain (kh.) according to the same ordinance. But as for the subdeacons and the readers (a.) and the deaconesses, we have already said that it is not right to ordain (kh.) them.

Concerning the Confessors

67. The confessor is not ordained (kh.); for this thing belongs to his resolution (gnōmē) and his endurance (hypomonē). For he is worthy of great honour, as having confessed the name of God and his Son before kings and the heathen (ethnos). But should there be need (khria) to make him bishop or presbyter or deacon, let him be ordained (kh.). If when he has not been ordained (kh.) a confessor should seize for himself the dignity (axioma) on account of his confession, let him be deposed (kathairou); for he is not an (ordained person), since he denied the commandment of the Christ, and he became worse than an unbeliever.

Concerning the Virgins

68. Let them not ordain (kh.) the virgins. We have no commandment (to do so) from the Lord. For this conflict (agōn) belongs to her purpose (prohairesis), and it is not in her case because of a despising of the marriage, but for having time for pious observances.

Concerning the Widows

69. The widows shall not be ordained (kh.). But if it is one whose husband died a long time ago, and she lived soberly, no charge being found against her, and she has taken good care of her household, like Joudith and venerable Anna, then let them enrol (tasse) her among the widows (khērikon). If indeed she has not waited long since her husband died, trust (pisteue) her not, but let her be proved (dokimaze) by time (khronos). The passions even are wont to grow old with the man who will give place for them in himself, unless they are reined in (khalinou) with a strong (lit. hard) bridle (khalinos). 70. The exorcists are not ordained (kh.); for the trial (athlon) belongs to the purposeful (prohairesis) 5 will, and to the grace (kharis) of God and the Christ Jesus, When the Holy Spirit rests on the man. For he who shall receive a grace of healing is made manifest by the revelation of God in causing the grace (kharis) of God which is in him to shine upon all men. If then there should be need (khria) for him to become bishop or presbyter or deacon, let him be ordained (kh.).

Concerning by How Many Bishops it is Right that a Bishop Should 15 Be Ordained (Kh.)

71. It is right that a bishop should be ordained (kh. by three bishops or two. And (de) if one bishop has ordained (kh. him, let him be deposed. But if necessity (anagkē) 20 obliged anyone to be ordained (kh. by one, because many could not assemble on account of persecution (diōgmos) which was outside, or for any other such cause (aitia), let him receive warrant (psyphos) from many other holy bishops, permitting (epeitrepe) this 25 (function) to him. The bishop blesses, he is not blessed, he ordains (kh.), he lays hand upon men, he offers the Oblation (prosphora): he receives Eulogia from the bishops, but not from the presbyters. The bishop deposes (kathairou) every clergyman (klērikos) who is worthy to be deposed (k.): but to another bishop like himself it is impossible for him to do this alone. The presbyter also blesses, he receives Eulogia from a fellow-presbyter, and from the bishop, and he also gives to his fellow-presbyter, he lays hand upon men: but he does not ordain (kh.), 5 nor depose (k.), he puts out those who are below him: And (de) if there are any worthy to be punished (dimōrei), let him give (punishment). The deacon does not bless, nor does he give Eulogia; further (de), he receives from the presbyter and the bishop: he does not 10 baptise, nor does he offer the Oblation: But when the bishop or the presbyter offers, it is the deacon who gives the cup (potērion), not as priest, but as ministering (diakonei) to the priests:

it is not lawful (exestei) for any of the clergy (klērikos) to do the work of the deacon. The 15 deaconess does not bless, nor does she any work of those which the presbyter and deacon do, but she only keeps the doors, and does service (hyperetei) to the presbyters at the time when the women are to be baptised, because this is that which is proper (prepei). The deacon 20 shall put out the subdeacon, and reader, and singer, and deaconess, if the matter refers to them, the presbyter indeed being absent. It is not lawful (ex. for the subdeacon to put out the reader, and the singer, and the deaconess or layman, for they are the ministers of the 25 deacons.

Concerning the First-Fruits (Aparkhē) and the Tithes

30 72. All first-fruits (aparkhē) shall be brought to the bishop and the presbyters and the deacons for them to eat. And (de) all tithes also shall be taken for the other clergy (klērikos) to eat, and the virgins, and the widows, and all who are in poverty. For the first-fruits (ap.) belong to the priests alone, and those who do service (hyp.) for them.

Concerning the (Things) which Are Over of the Oblations (Prosphora) which Were Not Offered at the Time of the Mystery

73. The Eulogies (eulogia) which shall be over at the Mysteries, which were not offered, let the deacon divide among the clergy (klēros) according to the decision (gnōmē) of the bishop and the presbyters, so that four parts may be given to the bishop, and three may be given to the presbyter, two may be given to the deacon. But the others, namely, the subdeacons, and the readers, and the singers, and the deaconesses, that (one) part may be given to each; for this is good and acceptable before God, that each should be honoured (tima) according to his rank (axiōma). The Church is not the school of confusion but of good order (taxis).

Concerning Those who Come to Partake (Metekhe) of the Holy Mysteries

74. Further (de), those who will come to partake (m.) of the Mysteries of godliness, let them first be brought to the bishop or the presbyters by the deacons, And let them be asked by what cause (aitia) and for what thing have ye come to the words of the Lord: and (de) let those who bring them bear witness to them, having examined diligently about their deeds.

Concerning the Crafts (Tekhnē) and Occupations

75. Let them diligently inquire about their life: 10 whether they are slaves, and whether they are free (eleutheros). And if it is a slave, let them ask his master to bear witness to him: if he should not bear witness to him, let them reject him, until he is worthy of having witness borne to him by his master. If then (de) 15 he shall not bear witness to him, let him not be received. And if he should bear witness to him, let him be received. Further (de), if he is the slave of a heathen (hethnikos), let him be taught to please his master, that the word may not be blasphemed. And (de) if it is a 20 man who has a wife, or a woman who has a husband, let them be taught to be content with each other. But if they were not joined in marriage, let them be taught not to fornicate, but to be married according to the law. And if his master is a believer, (and) knows 25 that he fornicates, and does not give wife to him, or does not give husband to his slave, let that master be put out. Further (de), if it is one who hath a demon (daimōnion), let him indeed be taught piety (eusebēs), and (de) let him not be received to communicate 30 (koinōnei) of the Mysteries unless (eimētei) he has first been made clean; though (de) if death be imminent (epeige) upon him, let him be received.

If it is one who is a pander, either let him leave off his wicked form (of life) or let him be rejected. If a harlot should come, let her either leave off (her sin) or let her be rejected. If one who makes images (eidōlon) should come, either let him leave off or let him be rejected. If a man or woman who is (concerned) with the theatre (theadron) should come in, or a charioteer (eneiokhos) or single combatant (monomakhos), or one who runs in the stadium (stadion), or a professional (dimōsios) single combatant (monomakhion), or engaged at Olympic games (olympiakos), or piper (chōlaurēs), or harper (kitharōtos), Or singer to the lyre (lyra), or dancing-master (orkhistēs), or huckster (kapēllos), either let them leave off or let them be rejected. If a soldier should come, let him be taught not to do violence, Nor to slander anyone; further (de), let him be taught to be satisfied with his pay (opsōnion) which is given to him: if then (de) he should be persuaded (peithe), let him be received, but if he should refuse (antilige), let him be rejected.

One who does the abomination, namely, he who lies with male, or a lascivious man, or a magician (magos), or a raiser of sedition (stasiastes), or a charmer, or an astrologer (astrologos), namely, an appointer of hours, or a diviner, or a serpent charmer, or a maker of phylacteries (ph.), or a charmer who bewitches, or an augur, or he who gives sign by any kind of vessel, or an interpreter of the movements of limbs (melos) when they twitch, or who avoids meeting the blind and lame, or who watches for (paratēreis) birds calling or cats (kalē), or one who attends to the words which men say, in order to get a sign: let such as these be proved (dok. by time (khrōnos); for this wickedness (kakia) is very hard to wash off. If indeed they should leave off doing these things, let them be received, but if they will not be persuaded (peithe), let them be rejected. A concubine (pallakē) of an unbeliever, if indeed she is his slave and devotes herself (scholaze) to him, let her be received. But if she defiles herself with others, let her be rejected. But a believer who has a concubine (pall.), if indeed she is a slave, let him put her away, and let him marry according to the law; but if she is a freewoman, let him live with her, and (de) if he is not willing, let him be rejected.

One who is a follower of heathen (hethnos) customs, or Jewish fables, either let him leave off or let him be rejected. One who is mad to gaze (theōrei) in the theatre (th.), or the hunt (kynēkion), or in the horse-racings (hyppikos), or in the contests (agōn) (of men), either let him leave off or let him be rejected. He who is appointed to become catechumen, let him be instructed (kathēgei) three years: But if one is diligent (spoudaios), being eager for the work, let him be accepted without delay: for it is not the time (khr. which is judged (krine) but the character (trōpos). And (de) he who instructs, if he is a layman, instructing (paideue) in the word, and being respectable (semnos) in his character (trōpos), let him instruct; for they shall all be taught of God, said the prophet. Further (de), when the believing man or woman rises early from sleep, before they do any work, let them wash their hands and pray.

And (de) if there should be the instruction (kathēgēsis) of the word, let them choose the word of piety for themselves more than anything else. Further (de), let every believing man or woman behave (prosekhe) towards his slaves with mildness, according as we have commanded you in time past (lit. behind), and we instructed them thus in the Epistles (epistolē). Let the slaves spend five days doing work, but on the sabbath (sabbaton) and Lord's day (kyriakē) let them devote themselves to the church, that they may be instructed in piety (eusebēs) of godliness. The sabbath (s. indeed because the Lord rested on it from finishing all the creation, And (de) the Lord's day (k. because it is the day of the resurrection of the Lord. And (de) let them not work also in the week (hebdōmas) of the great Paskha, and that which comes after it, which is the festival: the one indeed because the Lord was crucified in it, And (de) the other because he rose from the dead in it; For it is needful (khria) that they should know by the instruction who died and rose. And (de) let them not work also on the Ascension, because the dispensation (oikonomia) of the Lord was finished on that day. Nor let them work on the Pentēkostē, because of the coming (parrousia) of the Holy Spirit, which (sc. the coming) came upon us the Apostles and all who believe in the Christ.

Let them not also work on the Birthday of the Christ, because of the grace (kharis) which was suddenly given to men on that day, by God the Word (logos) of the Father being born of the holy Theodōkos, Maria the virgin, for the salvation of all the race (genos) of men. And (de) let them not work also on the festival of the washing, for that was the day when the Godhead of the Christ was manifested; the Father bore witness to him at the baptism, And the Holy Spirit came upon him in likeness of dove, and he was manifested who bore witness to those who stood by that this is the true God and the Son of God in truth. Let them not work on the days of the Apostles; for they were those who became instructors for you unto the Christ, and they caused you to be worthy to partake (metekhe) in the free gift (dōraia) of the Holy Spirit. Let them not work on the day of Stephanos the martyr and chief deacon, and the other holy martyrs, who loved the Christ more than their own lives. Further (de), when ye rise at the hour of morning, pray. Pray also at the third hour, and the sixth, and the ninth, and at evening, and the hour when the cock will crow. The hour indeed of the light because the Lord enlightened us, he caused the night to pass away, he brought to us also the light of the day.

And (de) the third because Pilatos gave sentence (apophasis) upon the Lord at that hour. And (de) the sixth because the Christ was crucified (strou) at that hour, and his side having been pierced blood and water came out. And (de) the ninth also because when the Lord was crucified (st. all the earth shook, trembling at the audacity (tolmēria) of the godless Jews; it (lit. they) could not bear to see its (their) Lord derided: but at evening ye shall give thanks, because he gave to you the night for rest from the labours of the day. And (de) at the hour when the cock will crow ye shall pray, because (then) is proclaimed to you the coming (parrousia) of day, in which ye shall go to the works of light which ye will do. If ye cannot go to the church because of the unbelievers, Thou, then (de), O bishop, shalt make the synaxis (plural) in thy house, that the godly may not assemble with the impious (asebēs): for it is not the place (topos) which sanctifies the man, but it is the man who sanctifies 5 the place (topos). If the impious (asebēs) take possession of the place (topos), flee from it, because they polluted it. For as the holy men sanctify the place (topos), so also those who are not holy pollute it.

If it is impossible to assemble together either in the house or 10 in the church, let each sing (psallei) by himself, let him read, let him pray, or otherwise when there are with one another two or (ē) three. For he said: Where two or three assemble in my name I am with them in their midst. Let not the believer pray in the houses of the 15 catechumens; for it is not right (dikaion) that he who communicates (koinōnei) of the holy Mysteries should touch those who do not communicate (koi.), Nor let the godly pray in the house of the heretics (hraitikos). For what is the communion (koinōnia) of the light with the 20 darkness, or what is the part (meris) of the Christ with Belear. If a believing man or woman should live with a servant, either let them be separated or let them be rejected from the Church.

CONCERNING WHAT ARE THE DAYS 25 WHICH IT IS RIGHT TO OBSERVE (lit. — Do) for Those who Have Fallen Asleep

76. Let them observe the third for those who have 30 fallen asleep with psalms (psalmos) and prayers, because of him who rose from the dead after three days. And let them observe their seventh, commemorating those who are alive with those who have fallen asleep. And (de) let them also observe their month, on the 5 ancient (arkhaion) pattern (typos), for thus the people (l. mourned for Mōysēs. And let them observe their year for a sign of their remembrance, giving to the poor from the goods of him who died, in memory of him. But these things we are saying concerning the godly 10 only: but as for the ungodly, even if thou gavest all the things in the world to the poor for them thou wouldst not do them any benefit (ōphelei). For to them to whom God is enemy in this world, he will still be enemy after they have gone from this world; for there is no 15 iniquity with him. The Lord is righteous, he loved righteousness, and also: Behold the man and his work. Further (de), if you should be invited on their days, eat in comely fashion and fear of God, as (hōs) having power to intercede (presbeue) for those who have 20 departed from this world: being presbyters and deacons of the Christ, Ye ought therefore to be sober (nēphe) always by yourselves and with others, that ye may be able to instruct these ignorant ones. For the Scripture says: 'These great ones are wrathful:

let them not 25 drink wine lest they drink and become forgetful of wisdom, and be unable to judge (krine) the right.' Wherefore (oukoun) after God the almighty (pantokratōr) and his beloved Son Jesus the Christ and the Holy Spirit the bishops and the presbyters are the great ones of the Church. But in saying these things we are not forbidding (kōly) them to drink, for we have no power to despise what God has made for the cheerfulness of men; but we are commanding them not to drink and be drunken. For the Scripture did not say that they were not to drink wine at all, but what does it say? 'Drink not wine,' it says, 'to be drunken.' And again: 'Thorns grow up in the hand of the drunkard': and (de) we are not saying it for the clergy (klērikos) alone, but for the lay (l. Christians also, they over whom has been pronounced the name of the Christ Jesus our Lord. For these words were also said for them: 'To whom shall be woe? And to whom confusion? and to whom condemnation? and to whom evil babbling and gratuitous contentions? or whose eyes are bloodshot? Is it not they who wait long at wine, and seek where there may be places of drink?'

CONCERNING THOSE WHO ARE PERSE-CUTED (DIŌKEI) BECAUSE OF THE FAITH, AND THOSE WHO FLEE TOGETHER FROM CITY TO CITY BECAUSE OF THE FAITH, SO THAT THEY MAY HELP (BOĒTHEI) THEM TOGETHER 77. Receive those who are persecuted (d.) for the faith, and pursued from city to city, because of the remembrance of the words of the Lord, knowing indeed that the spirit indeed is ready, but the flesh is weak (asthenēs). For this cause they flee, and they suffer the spoiling of their goods, that they might keep for them the name of the Christ, not having denied him. Help (b.) them and give to them according to their need (khria), and fulfil the commandment (entolē) of the Lord. 78. This then (de) we prescribe (paraggeile) to you all in common, that each one should remain in the order (daxis) which was delivered to him, and that ye should not transgress the measure and limit which was limited to you; for they are not ours, but they are (the limits) of God: For the Lord said: 'He who hears you is hearing me, and he who despiseth (athetei) you is despising me; and (de) he who despiseth me is despising him who sent me.' For if things without life (apsychon) which he made keep their order (taxis) perfect—namely the night and the day, the sun and the moon, the stars, the elements (stoikhion), the changes (trōpē), namely the variation of the times, the months, the weeks (hebdōmas), the hours, are subservient to the need (kh. whereunto he limited them, according to what he said: 'He set for them a limit, they cannot pass over it.' He says also concerning the sea: 'I have set for it a limit, and (de) I have given bars to it and gates (pylē), and (de) I have said to it: Thus far shalt thou reach, and ye shall not pass it.' If the elements (st. transgress not the limits which God the creator (dymiourgos) of the universe defined (horize) for them, much more (poly mallōn) is it right for you yourselves not to dare (tolma) to move any of those things which God defined (hōrize) for you according to his holy will.

Since many have reckoned this to be nothing, namely to confuse the orders (taxis), and to dare (t. to change the ordination (khirodonia) with which they were ordained, grasping for themselves dignities 5 (axioma) which were not given to them, And allowing (epeitrepe) themselves tyrannically (dyrannos) to grant (kharize) to others the things over which they have no authority (exousia); For this cause they provoke God like the sons of Kore and Osias the king, who grasped for themselves the chief priesthood without (the will of) God: For this cause those indeed were burned with fire, and (de) he also was defiled in his forehead. They make the Christ Jesus indignant, he who commanded that these things should be so; and they grieve (lupei) 15 the Holy Spirit, despising (athetei) his witness. We are knowing therefore now truly the danger which is imminent upon those who do such works, and the neglect (amelia) which comes upon the sacrifices (thysia) and the eucharists, When they are offered by those who have no right to do so, who think that the honour of the chief priesthood, which resembles the great (and) true Chief Priest Jesus the Christ our King, is a thing of sport. For this cause necessity (anakgē) constrained us to give you this advice (synbouleue), for henceforth some turned away after their vanity. Further (de), we say that Mōysēs the servant of God, to whom God spoke face to face as one speaks to his friend, who said to him:

I know thee above (para) all men, Who spoke to him mouth to mouth, by his likeness and not by a resemblance, not in signs and in dreams, or (by) angels, or (in) 30 enigmas (ainigma), This one indeed, at the time when he commanded the law of the Lord, defined (hō. what things indeed it was right to be done by the priests, And (de) what also were the works of the levites, having separated that which was proper (prepei) for each and suitable for his service (litourgia). And those things which the chief priests were commanded to do, it was against the law for the priests to go to them. To those which were defined (hō. for the priests, the levites approach not. But each was keeping himself from overstepping the service which he received. When anyone took upon him (epeicheirei) to overstep the commission (paradosis) which was delivered to him, death was the punishment (epeitimia): and (de) this is made very plain by what happened to Saul. For having thought to offer sacrifice (thysia) apart from the prophet and chief priest Samouël, he brought upon himself a great sin and an everlasting curse. But not even did the prophet spare him because of the unction with which he was anointed. God also showed to us by a great work, evident in the things which happened to Ozias:

he delayed not in taking vengeance on him for the lawlessness (paranomia) which he committed, having put him out of the kingship also, because of the chief priesthood which he coveted (epithymei). And (de) it will be also (that) ye are not ignorant of the things which have been defined. For ye know that some indeed we have called Bishop, and (de) others, Presbyter, and others, Deacon, with prayer and imposition of hand, having taught them the difference of the works by the difference of the names. For it is not indeed our wont that he who is willing to fill our hands should be able to receive from us what he wished for, after the fashion of the priests of the calves, whom Jeroboam made, those who were despicable and reprobate before God and men. For if there was no law and difference of order (taxis) it would have sufficed to perform the whole (ministration) in one name. But having been taught by the Lord a succession (akoulouthia) of the works, For the bishops indeed we assigned the chief priesthood, And (de) the presbyters also the things which belong to the priesthood, And (de) again the deacons the service (diakonia) which is done for them both (sc. bishop and priest); that the (meaner) works of the ministry might be performed in a sacred (manner). For neither is it right for the deacons to offer sacrifice (thysia), or baptise, or to give the Eulogia to small or great, Nor for the presbyters to ordain (khirodonei).

For it is not right (dikaion) to transfer the orders (daxis), For God is not (the author) of confusion, so that those of inferior order should grasp for themselves in a tyrannical (manner) (d. the things which belong to their superiors, fashioning (plasse) for themselves a new law unto their own destruction, being ignorant that it is harder for them to kick against the pricks than this. For such men oppose not us the bishops, but they are opposing the great bishop of the universe and the great Chief Priest, our Lord Jesus the Christ, the Son of God and truly God. For Chief Priests and priests and levites were appointed (kathista) by Mōysēs the prophet and the lover of God. Again, the twelve Apostles also were appointed by God our Saviour. And (de) by the Apostles we were appointed, I Klēmēs and Jakōbos, and many others with us, not to mention each of all (the rest). We also ourselves all in common appointed presbyters and deacons and sub-deacons and readers (anagnostēs). The first, then, now is the true Chief Priest, the lawgiver (nomothetēs), the Christ, he who did not grasp for himself the honour, but it was the Father who appointed (k. him. He having become Chief Priest for us, and having offered the spiritual sacrifice (thysia) to God his Father before he was crucified (strou), commanded us alone to do these things. Although there were others with us who believed him:

but certainly (pantōs) it does not belong to all who believed him to become priest, nor to be worthy of the dignity (axioma) of the Chief Priesthood. After he was taken up (analambane), we, according to the grace which he gave to us, and according to his command, offered a living, holy, bloodless sacrifice (thysia), We (ean) appointed bishops and presbyters and deacons, their number being seven. Among whom was Stephanos the blessed (makarios) martyr, being not inferior to us in the love which he had toward God: but he displayed his godliness by the faith and the love (agapē) which he had toward the Christ Jesus our Lord so thoroughly, that he gave up his life (psyche) for him, When the Jews, the murderers of the Lord, stoned (and) killed him. But nevertheless (hōmos) this man of such greatness, fervent with the Holy Spirit, this so great arch-deacon, Who saw the gates of the heavens open, and Jesus the Lord standing at the right hand of God his Father, was not shown forth in any place as making use (khrō) of that which was not proper for the diaconate and those who are in it, (such as) to offer sacrifice (thysia), or lay hand upon any; but he was keeping to the order (daxis) of the diaconate until the end. For this is what was proper (prepei) for the holy martyr of the Christ to fulfil his course, keeping his right order (eutaxia).

If some, then, of you find fault with Philip the deacon and Ananias the believing brother, because the one indeed baptised the eunuch, And (de) the other baptised me, even Paul, they are ignorant of what we say. For we have said, that no one grasps for himself the dignity (ax. of the priesthood, but he receives it from God, like Melkhizedek and Jakōb the Patriarch, or he receives it from the chief priest like Aarōn, who received it from Mōysēs. Wherefore (oukoun) Philip and Ananias were not those who chose for themselves to do those things of their own accord, but it was the Christ who commissioned them, the true Chief Priest, God unto whom no other god can be compared. Finished are the Canons (kanōn) of the holy fathers the Apostles. Chapters (kephalaion) 78. Egō Zakarias boēthei āmn.