XIII. The Bidding Prayer for the Faithful After the Divine Oblation.
Let us still further beseech God through His Christ, and let us beseech Him on account of the gift which is offered to the Lord God, that the good God will accept it, through the mediation of His Christ, upon His heavenly altar, for a sweet-smelling savour. Let us pray for this church and people. Let us pray for every episcopate, every presbytery, all the deacons and ministers in Christ, for the whole congregation, that the Lord will keep and preserve them all. Let us pray “for kings and those in authority,” that they may be peaceable toward us, “that so we may have and lead a quiet and peaceable life in all godliness and honesty.” (1Ti_2:2) Let us be mindful of the holy martyrs, that we may be thought worthy to be partakers of their trial. Let us pray for those that are departed in the faith. Let us pray for the good temperature of the air, and the perfect maturity of the fruits. Let us pray for those that are newly enlightened, that they may be strengthened in the faith, and all may be mutually comforted by one another.32 Raise us up, O God, by Thy grace. Let us stand up, and dedicate ourselves to God, through His Christ. And let the bishop say: O God, who art great, and whose name is great, who art great in counsel and mighty in works, the God and Father of Thy holy child Jesus, our Saviour; look down upon us, and upon this Thy flock, which Thou hast chosen by Him to the glory of Thy name; and sanctify our body and soul, and grant us the favour to be “made pure from all filthiness of flesh and spirit,” (2Co_7:1) and may obtain the good things laid up for us, and do not account any of us unworthy; but be Thou our comforter, helper, and protector, through Thy Christ, with whom glory, honour, praise, doxology, and thanksgiving be to Thee and to the Holy Ghost for ever. Amen. And after that all have said Amen, let the deacon say: Let us attend. And let the bishop speak thus to the people: Holy things for holy persons. And let the people answer: There is One that is holy; there is one Lord, one Jesus Christ, blessed for ever, to the glory of God the Father. Amen. “Glory to God in the highest, and on earth peace, good-will among men. Hosanna to the son of David! Blessed be He that cometh in the name of the Lord,” being the Lord God who appeared to us, “Hosanna in the highest.” (Luk_2:14; Mat_21:9) And after that, let the bishop partake, then the presbyters, and deacons, and33 sub-deacons, and the readers, and the singers, and the ascetics; and then of the women, the deaconesses, and the virgins, and the widows; then the children; and then all the people in order, with reverence and godly fear, without tumult. And let the bishop give the oblation, saying, The body of Christ; and let him that receiveth say, Amen. And let the deacon take the cup; and when he gives it, say, The blood of Christ, the cup of life; and let him that drinketh say, Amen.34 And let the thirty-third psalm be said, while the rest are partaking; and when all,35 both men and women, have partaken, let the deacons carry what remains into the vestry. And when the singer has done, let the deacon say: —
XIV. The Bidding Prayer After the Participation.
Now we have received the precious body and the precious blood of Christ, let us give thanks to Him who has thought us worthy to partake of these His holy36 mysteries; and let us beseech Him that it may not be to us for condemnation, but for salvation, to the advantage of soul and body, to the preservation of piety, to the remission of sins, and to the life of the world to come. Let us arise, and by the grace of Christ let us dedicate ourselves to God, to the only unbegotten God, and to His Christ. And let the bishop give thanks: —
XV. The Form of Prayer After the Participation.
O Lord God Almighty, the Father of Thy Christ, Thy blessed Son, who hearest those who call upon Thee with uprightness, who also knowest the supplications of those who are silent; we thank Thee that Thou hast thought us worthy to partake of Thy holy mysteries, which Thou hast bestowed upon us, for the entire confirmation of those things we have rightly known, for the preservation of piety, for the remission of our offences; for the name of thy Christ is called upon us, and we are joined To Thee. O Thou that hast separated us froth the communion of the ungodly, unite us with those that are consecrated to Thee in holiness; confirm us in the truth, by the assistance of Thy Holy Spirit; reveal to us what things we are ignorant of, supply what things we are defective in, confirm us in what things we already know, preserve the priests blameless in Thy worship; keep the kings in peace, and the rulers in righteousness, the air in a good temperature, the fruits in fertility, the world in an all-powerful providence; pacify the warring nations, convert those that are gone astray, sanctify Thy people, keep those that are in virginity, preserve those in the faith that are in marriage, strengthen those that are in purity, bring the infants to complete age, confirm the newly admitted; instruct the catechumens, and render them worthy of admission; and gather us all together into Thy kingdom of heaven, by Jesus Christ our Lord, with whom glory, honour, and worship be to Thee, in the Holy Ghost, for ever. Amen. And let the deacon say: Bow down to37 God through His Christ, and receive the blessing. And let the bishop add this prayer, and say: O God Almighty, the true God, to whom nothing can be compared, who art everywhere, and present in all things, and art in nothing as one of the things themselves; who art not bounded by place, nor grown old by time; who art not terminated by ages, nor deceived by words; who art not subject to generation, and wantest no guardian; who art above all corruption, free from all change, and invariable by nature; “who inhabitest light inaccessible;” (1Ti_6:16) who art by nature invisible, and yet art known to all reasonable natures who seek Thee with a good mind, and art comprehended by those that seek after Thee with a good mind; the God of Israel, Thy people which truly see, and which have believed in Christ: Be gracious to me, and hear me, for Thy name’s sake, and bless those that bow down their necks unto Thee, and grant them the petitions of their hearts, which are for their good, and do not reject any one of them from Thy kingdom; but sanctify, guard, cover, and assist them; deliver them from the adversary and every enemy; keep their houses, and guard “their comings in and their goings out.” (Psa_121:8) For to Thee belongs the glory, praise, majesty, worship, and adoration, and to Thy Son Jesus, Thy Christ, our Lord and God and King, and to the Holy Ghost, now and always, for ever and ever. Amen. And38 the deacon shall say, Depart in peace.39 These constitutions concerning this mystical worship, we, the apostles, do ordain for you, the bishops, presbyters, and deacons.
Sec. III. — Ordination and Duties of the Clergy.
XVI. Concerning the Ordination of Presbyters — The Constitution of John, Who Was Beloved by the Lord.
Concerning the ordination of presbyters, I40 who am loved by the Lord make this constitution for you the bishops: When thou ordainest a presbyter, O bishop, lay thy hand upon his head, in the presence of the presbyters and deacons,41 and pray, saying: O Lord Almighty, our God, who hast created all things by Christ, and dost in like manner take care of the whole world by Him; for He who had power to make different creatures, has also power to take care of them, according to their different natures; on which account, O God, Thou takest care of immortal beings by bare preservation, but of those that are mortal by succession — of the soul by the provision of laws, of the body by the supply of its wants. Do Thou therefore now also look down upon Thy holy Church, and increase the same, and multiply those that preside in it, and grant them power, that they may labour both in word and work for the edification of Thy people. Do Thou now also look down upon this Thy servant, who is put into the presbytery by the vote and determination of the whole clergy; and do Thou replenish him with the Spirit of grace and counsel, to assist and govern Thy people with a pure heart, in the same manner as Thou didst look down upon Thy chosen people, and didst command Moses to choose elders, whom Thou didst fill with Thy Spirit. (Exo_18:1-27, Exo_24:1-18, Exo_28:1-43) Do Thou also now, O Lord, grant this, and preserve in us the Spirit of Thy grace, that this person, being filled with the gifts of healing and the word of teaching, may in meekness instruct Thy people, and sincerely serve Thee with a pure mind and a willing soul, and may fully discharge the holy ministrations for Thy people, through Thy Christ, with whom glory, honour, and worship be to Thee, and to the Holy Ghost, for ever. Amen.
XVII. Concerning The Ordination of Deacons — The Constitution of Philip.
Concerning the ordination of deacons, I Philip42 make this constitution: Thou shalt ordain a deacon, O bishop, by laying thy hands upon him in the presence of the whole presbytery, and of the deacons, and shall pray, and say: —
XVIII. The Form of Prayer for the Ordination of a Deacon.
O God Almighty, the true and faithful God, who art rich unto all that call upon Thee in truth, who art fearful in counsels, and wise in understanding, who art powerful and great, hear our prayer, O Lord, and let Thine ears receive our supplication, and “cause the light of Thy countenance to shine upon this Thy servant,” who is to be ordained for Thee to the office of a deacon; and replenish him with Thy Holy Spirit, and with power, as Thou didst replenish Stephen, who was Thy martyr, and follower of the sufferings of Thy Christ. (Act_6:1-15 and Act_7:1-60) Do Thou render him worthy to discharge acceptably the ministration of a deacon, steadily, unblameably, and without reproof, that thereby he may attain an higher degree, through the mediation of Thy only begotten Son, with whom glory, honour, and worship be to Thee and the Holy Spirit for ever. Amen.
XIX. Concerning the Deaconess — The Constitution of Bartholomew.
Concerning a deaconess, I Bartholomew43 make this constitution: O bishop, thou shalt lay thy hands upon her in the presence of the presbytery, and of the deacons and deaconesses, and shall say: —
XX. The Form of Prayer for the Ordination of a Deaconess.
O Eternal God, the Father of our Lord Jesus Christ, the Creator of man and of woman, who didst replenish with the Spirit Miriam, and Deborah, and Anna, and Huldah; (Exo_15:20; Jdg_4:4; Luk_2:36; 2Ki_22:14) who didst not disdain that Thy only begotten Son should be born of a woman; who also in the tabernacle of the testimony, and in the temple, didst ordain women to be keepers of Thy holy gates, — do Thou now also look down upon this Thy servant, who is to be ordained to the office of a deaconess, and grant her Thy Holy Spirit, and “cleanse her from all filthiness of flesh and spirit,” (2Co_7:1) that she may worthily discharge the work which is committed to her to Thy glory, and the praise of Thy Christ, with whom glory and adoration be to Thee and the Holy Spirit for ever. Amen.
XXI. Concerning the Sub-Deacons — The Constitution of Thomas.
Concerning the sub-deacons, I Thomas44 make this constitution for you the bishops:45 When thou dost ordain a sub-deacon,46 O bishop, thou shalt lay thy hands upon him, and say: O Lord God, the Creator of heaven and earth, and of all things that are therein; who also in the tabernacle of the testimony didst appoint overseers and keepers of Thy holy vessels; (Num_3:1-51; 1Ch_6:1-81) do Thou now look down upon this Thy servant, appointed a sub-deacon; and grant him the Holy Spirit, that he may worthily handle the vessels of Thy ministry, and do Thy will always, through Thy Christ, with whom glory, honour, and worship be to Thee and to the Holy Spirit for ever. Amen.
XXII. Concerning the Readers — The Constitution of Matthew.
Concerning readers,47 I Matthew, also called Levi, who was once a tax-gatherer, make a constitution: Ordain a reader by laying thy hands upon him, and pray unto God, and say: O Eternal God, who art plenteous in mercy and compassions, who hast made manifest the constitution of the world by Thy operations therein, and keepest the number of Thine elect, do Thou also now look down upon Thy servant, who is to be entrusted to read Thy Holy Scriptures to Thy people, and give him Thy Holy Spirit, the prophetic Spirit. Thou who didst instruct Esdras Thy servant to read Thy laws to the people, (Neh_8:1-18) do Thou now also at our prayers instruct Thy servant, and grant that he may without blame perfect the work committed to him, and thereby be declared worthy of an higher degree, through Christ, with whom glory and worship be to Thee and to the Holy Ghost for ever. Amen.
XXIII. Concerning the Confessors — The Constitution of James the Son of Alpheus.
And I James, the son of Alphæus, make a constitution in regard to confessors: A confessor is not ordained; for he is so by choice and patience, and is worthy of great honour, as having confessed the name of God, and of His Christ, before nations and kings. But if there be occasion, he is to be ordained48 either a bishop, priest, or deacon. But if any one of the confessors who is not ordained snatches to himself any such dignity upon account of his confession, let the same person be deprived and rejected; for he is not in such an office, since he has denied the constitution of Christ, and is “worse than an infidel.” (1Ti_5:8)
XXIV. The Same Apostle’s Constitution Concerning Virgins.
I, the same, make a constitution in regard to virgins: A virgin is not ordained, for we have no such command from the Lord; (1Co_7:25) for this is a state of voluntary trial, not for the reproach of marriage, but on account of leisure for piety.
XXV. The Constitution Of Lebbæus, Who Was Surnamed Thaddæus, Concerning Widows.
And I Lebbaeus,49 surnamed Thaddaeus, make this constitution in regard to widows: A widow is not ordained; yet if she has lost her husband a great while, and has lived soberly and unblameably, and has taken extraordinary care of her family, as Judith (Judith 16:21, 23) and Anna (Luk_2:36, etc.) — those women of great reputation — let her be chosen into the order of widows. But if she has lately lost her yokefellow, let her not be believed, but let her youth be judged of by the time; for the affections do sometimes grow aged with men, if they be not restrained by a better bridle.
XXVI. The Same Apostle Concerning the Exorcist.
I the same make a constitution in regard to an exorcist. An exorcist is not ordained. For it is a trial of voluntary goodness, and of the grace of God through Christ by the inspiration of the Holy Spirit. For he who has received the gift of healing is declared by revelation from God, the grace which is in him being manifest to all. But if there be occasion for him, he must be ordained50 a bishop, or a presbyter, or a deacon.
XXVII.51 Simon the Canaanite Concerning the Number Necessary for the Ordination of a Bishop.
And I Simon the Canaanite52 make a constitution to determine by how many a bishop ought to be elected. Let a bishop be ordained by three or two bishops; but if any one be ordained by one bishop, let him be deprived, both himself and he that ordained him. But if there be a necessity that he have only one to ordain him, because more bishops cannot come together, as in time of persecution, or for such like causes, let him bring the suffrage of permission from more bishops.
XXVIII. The Same Apostle’s Canons Concerning Bishops, Presbyters, Deacons, and the Rest of the Clergy.
Concerning53 the canons I the same make a constitution. A bishop blesses, but does not receive the blessing. He lays on hands, ordains, offers, receives the blessing from bishops, but by no means from presbyters. A bishop deprives any clergyman who deserves deprivation, excepting a bishop; for of himself he has not power to do that. A presbyter blesses, but does not receive the blessing; yet does he receive the blessing from the bishop or a fellow-presbyter. In like manner does he give it to a fellow-presbyter. He lays on hands, but does not ordain; he does not deprive, yet does he separate those that are under him, if they be liable to such a punishment. A deacon does not bless, does not give the blessing, but receives it from the bishop and presbyter: he does not baptize, he does not offer; but when a bishop or presbyter has offered, he distributes to the people, not as a priest, but as one that ministers to the priests. But it is not lawful for any one of the other clergy to do the work of a deacon. A deaconess does not bless, nor perform anything belonging to the office of presbyters or deacons, but only is to keep the doors, and to minister to the presbyters in the baptizing of women, on account of decency. A deacon separates a sub-deacon, a reader, a singer, and a deaconess, if there be any occasion, in the absence of a presbyter. It is not lawful for a sub-deacon to separate either one of the clergy or laity; nor for a reader, nor for a singer, nor for a deaconess, for they are the ministers to the deacons.
Sec. IV. — Certain Prayers and Laws.
XXIX.54 Concerning the Blessing of Water and Oil — The Constitution of Matthias.
Concerning the water and the oil, I Matthias make a constitution. Let the bishop bless the water, or the oil. But if he be not there, let the presbyter bless it, the deacon standing by. But if the bishop be present, let the presbyter and deacon stand by, and let him say thus: O Lord of hosts, the God of powers, the creator of the waters, and the supplier of oil, who art compassionate, and a lover of mankind, who hast given water for drink and for cleansing, and oil to give man a cheerful and joyful countenance; (Psa_104:15) do Thou now also sanctify this water and this oil through Thy Christ, in the name of him or her that has offered them, and grant them a power to restore health, to drive away diseases, to banish demons, and to disperse all snares through Christ our hope, with whom glory, honour, and worship be to Thee, and to the Holy Ghost, for ever. Amen.
XXX. The Same Apostle’s Constitution Concerning First-Fruits and Tithes.
I55 the same make a constitution in regard to first-fruits and tithes. Let all first-fruits be brought to the bishop, and to the presbyters. and to the deacons,56 for their maintenance; but let all the tithe be for the maintenance of the rest of the clergy, and of the virgins and widows, and of those under the trial of poverty. For the first-fruits belong to the priests, and to those deacons that minister to them.
XXXI. The Same Apostle’s Constitutions Concerning the Remaining Oblations.
I the same make a constitution in regard to remainders. Those eulogies which remain at the mysteries, let the deacons distribute them among the clergy, according to the mind of the bishop or the presbyters: to a bishop; four parts; to a presbyter, three57 parts; to a deacon, two58 parts; and to the rest of the sub-deacons, or readers, or singers, or deaconesses, one part. For this is good and acceptable in the sight of God, that every one be honoured according to his dignity; for the Church is the school, not of confusion, but of good order.
XXXII. Various Canons of Paul the Apostle Concerning Those That Offer Themselves to Be Baptized — Whom We Are to Receive, and Whom to Reject.
I also, Paul,59 the least of the apostles, do make the following constitutions for you, the bishops, and presbyters, and deacons, concerning canons. Those that first come to the mystery of godliness, let them be brought to the bishop or to the presbyters by the deacons, and let them be examined as to the causes wherefore they come to the word of the Lord; and let those that bring them exactly inquire about their character, and give them their testimony. Let their manners and their life be inquired into, and whether they he slaves or freemen. And if any one be a slave, let him be asked who is his master. If he be slave to one of the faithful, let his master be asked if he can give him a good character. If he cannot, let him be rejected, until he show himself to be worthy to his master. But if he does give him a good character, let him be admitted. But if he be household slave to an heathen, let him be taught to please his master, that the word be not blasphemed. If, then, he have a wife, or a woman hath an husband, let them be taught to be content with each other; but if they be unmarried, let them learn not to commit fornication, but to enter into lawful marriage. But if his master be one of the faithful, and knows that he is guilty of fornication, and yet does not give him a wife, or to the woman an husband, let him be separated; but if any one hath a demon, let him indeed be taught piety, but not received into communion before he be cleansed; yet if death be near, let him be received. If any one be a maintainer of harlots, let him either leave off to prostitute women, or else let him be rejected. If a harlot come, let her leave off whoredom, or else let her be rejected. If a maker of idols come, let him either leave off his employment, or let him be rejected. If one belonging to the theatre60 come, whether it be man or woman, or charioteer, or dueller, or racer, or player of prizes, or Olympic gamester, or one that plays on the pipe, on the lute, or on the harp at those games, or a dancing-master or an huckster,61 either let them leave off their employments, or let them be rejected. If a soldier come, let him be taught to “do no injustice, to accuse no man falsely, and to be content with his allotted wages:” (Luk_3:14) if he submit to those rules, let him be received; but if he refuse them, let him be rejected. He that is guilty of sins not to be named, a sodomite, an effeminate person, a magician, an enchanter, an astrologer, a diviner, an user of magic verses, a juggler, a mountebank, one that makes amulets, a charmer, a soothsayer, a fortune-teller, an observer of palmistry; he that, when he meets you, observes defects in the eyes or feet of the birds or cats, or noises, or symbolical sounds: let these be proved for some time, for this sort of wickedness is hard to be washed away; and if they leave off those practices, let them be received; but if they will not agree to that, let them be rejected. Let a concubine, who is slave to an unbeliever, and confines herself to her master alone, be received;62 but if she be incontinent with others, let her be rejected. If one of the faithful hath a concubine, if she be a bond-servant, let him leave off that way, and marry in a legal manner: if she be a free woman, let him marry her in a lawful manner; if he does not, let him be rejected. Let him that follows the Gentile customs, or Jewish fables, either reform, or let him be rejected. If any one follows the sports of the theatre, their huntings, or horse-races, or combats, either let him leave them off, or let him be rejected. Let him who is to be a catechumen be a catechumen for three years; but if any one be diligent, and has a good-will to his business, let him be admitted: for it is not the length of time, but the course of life, that is judged. Let him that teaches, although he be one of the laity, yet, if he be skilful in the word and grave in his manners, teach; for “they shall be all taught of God.” (Joh_6:45) Let all the faithful, whether men or women, when they rise from sleep, before they go to work, when they have washed themselves, pray; but if any catechetic instruction be held, let the faithful person prefer the word of piety before his work. Let the faithful person, whether man or woman, treat servants kindly, as we have ordained in the foregoing books, and have taught in our epistles. (Eph_6:1-24; Col_4:1-18; Philem.)
XXXIII. Upon Which Days Servants Are Not to Work.
I Peter and Paul do make the following constitutions. Let the slaves work five days; but on the Sabbath-day and the Lord’s day let them have leisure to go to church for instruction in piety. We have said that the Sabbath is on account of the creation, and the Lord’s day of the resurrection. Let slaves rest from their work all the great week, and that which follows it — for the one in memory of the passion, and the other of the resurrection; and there is need they should be instructed who it is that suffered and rose again, and who it is permitted Him to suffer, and raised Him again. Let them have rest from their work on the Ascension, because it was the conclusion of the dispensation by Christ. Let them rest at Pentecost, because of the coming of the Holy Spirit, which was given to those that believed in Christ. Let them rest on the festival of His birth, because on it the unexpected favour was granted to men, that Jesus Christ, the Logos of God, should be born of the Virgin Mary,63 for the salvation of the world.64 Let them rest on the festival of Epiphany, because on it a manifestation took place of the divinity of Christ, for the Father bore testimony to Him at the baptism; and the Paraclete, in the form of a dove, pointed out to the bystanders Him to whom testimony was borne. Let them rest on the days of the apostles: for they were appointed your teachers to bring you to Christ, and made you worthy of the Spirit. Let them rest on the day of the first65 martyr Stephen, and of the other holy martyrs who preferred Christ to their own life.
XXXIV. At What Hours, and Why, We Are to Pray.
Offer up your prayers in the morning, at the third hour, the sixth, the ninth, the evening, and at cock-crowing: in the morning, returning thanks that the Lord has sent you light, that He has brought you past the night, and brought on the day; at the third hour, because at that hour the Lord received the sentence of condemnation from Pilate; at the sixth, because at that hour He was crucified;66 at the ninth, because all things were in commotion at the crucifixion of the Lord, as trembling at the bold attempt of the impious Jews, and not bearing the injury offered to their Lord; in the evening, giving thanks that He has given you the night to rest from the daily labours; at cock-crowing, because that hour brings the good news of the coming on of the day for the operations proper for the light. But if it be not possible to go to the church on account of the unbelievers, thou, O bishop, shalt assemble them in a house, that a godly man may not enter into an assembly of the ungodly. For it is not the place that sanctifies the man, but the man the place. And if the ungodly possess the place, do thou avoid it, because it is profaned by them. For as holy priests sanctify a place, so do the profane ones defile it. If it be not possible to assemble either in the church or in a house, let every one by himself sing, and read, and pray, or two or three together. For “where two or three are gathered together in my name, there am I in the midst of them.”67 Let not one of the faithful pray with a catechumen, no, not in the house: for it is not reasonable that he who is admitted should be polluted with one not admitted. Let not one of the godly pray with an heretic, no, not in the house. For “what fellowship hath light with darkness?”68 Let Christians, whether men or women, who have connections with slaves, either leave them off, or let them be rejected.
XXXV. The Constitution of James the Brother of Christ Concerning Evening Prayer.
I James,69 the brother of Christ according to the flesh, but His servant as the only begotten God, and one appointed bishop of Jerusalem by the Lord Himself, and the Apostles, do ordain thus: When it is evening, thou, O bishop, shall assemble the church; and after the repetition of the psalm at the lighting up the lights, the deacon shall bid prayers for the catechumens, the energumens, the illuminated, and the penitents, as we have formerly said. But after the dismission of these, the deacon shall say: So many as are of the faithful, let us pray to the Lord. And after the bidding prayer, which is formerly set down, he shall say: —
XXXVI. The Bidding Prayer for the Evening.
Save us, O God, and raise us up by Thy Christ. Let us stand up, and beg for the mercies of the Lord, and His compassions, for the angel of peace, for what things are good and profitable, for a Christian departure out of this life, an evening and a night of peace, and free from sin; and let us beg that the whole course of our life may be unblameable. Let us dedicate ourselves and one another to the living God through His Christ. And let the bishop add this prayer, and say: —
XXXVII. The Thanksgiving for the Evening.
O God, who art without beginning and without end, the Maker of the whole world by Christ, and the Provider for it, but before all70 His God and Father, the Lord71 of the Spirit, and the King of intelligible and sensible beings; who hast made the day for the works of light, and the night for the refreshment of our infirmity, — for “the day is Thine, the night also is Thine: Thou hast prepared the light and the sun,” (Psa_74:16) — do Thou now, O Lord, Thou lover of mankind, and Fountain of all good, mercifully accept of this our evening thanksgiving. Thou who hast brought us through the length of the day, and hast brought us to the beginnings of the night, preserve us by Thy Christ, afford us a peaceable evening, and a night free from sin, and vouchsafe us everlasting life by Thy Christ, through whom glory, honour, and worship be to Thee in72 the Holy Spirit for ever. Amen. And let the deacon say: Bow down for the laying on of hands. And let the bishop say: O God of our fathers, and Lord of mercy, who didst form man of Thy wisdom a rational creature, and beloved of God more than the other beings upon this earth, and didst give him authority to rule over the creatures upon the earth, and didst ordain by Thy will rulers and priests — the former for the security of life, the latter for a regular worship, — do Thou now also look down, O Lord Almighty, and cause Thy face to shine upon Thy people, who bow down the neck of their heart, and bless them by Christ; through whom Thou hast enlightened us with the light of knowledge, and hast revealed Thyself to us; with whom worthy adoration is due from every rational and holy nature to Thee, and to the Spirit, who is the Comforter, for ever. Amen. And let the deacon say: “Depart in peace.” In like manner, in the morning, after the repetition of the morning psalm, and his dismission of the catechumens, the energumens, the candidates for baptism, and the penitents, and after the usual bidding of prayers, that we may not again repeat the same things, let the deacon add after the words, Save us, O God, and raise us up by Thy grace: Let us beg of the Lord His mercies and His compassions, that this morning and this day may be with peace and without sin, as also all the time of our sojourning; that He will grant us His angel of peace, a Christian departure out of this life, and that God will be merciful and gracious. Let us dedicate ourselves and one another to the living God through His Only-begotten. And let the bishop add this prayer, and say: —
XXXVIII. The Thanksgiving for the Morning.
O God, the God of spirits and of all flesh, who art beyond compare, and standest in need of nothing, who hast given the sun to have rule over the day, and the moon and the stars to have rule over the night, do Thou now also look down upon us with gracious eyes, and receive our morning thanksgivings, and have mercy upon us; for we have not “spread out our hands unto a strange God;” (Psa_44:20) for there is not among us any new God, but Thou, the eternal God, who art without end, who hast given us our being through Christ, and given us our well-being through Him. Do Thou vouchsafe us also, through Him, eternal life; with whom glory, and honour, and worship be to Thee and to the Holy Spirit for ever. Amen. And let the deacon say: Bow down for the laying on of hands. And let the bishop add this prayer, saying: —
XXXIX. The Imposition of Hands for the Morning.
O God, who art faithful and true, who “hast mercy on thousands and ten thousands of them that love Thee,” (Exo_34:1-35 and Exo_20:1-26) the lover of the humble, and the protector of the needy, of whom all things stand in need, for all things are subject to Thee; look down upon this Thy people, who bow down their heads to Thee, and bless them with spiritual blessing. “Keep them as the apple of an eye,” (Psa_17:8) preserve them in piety and righteousness, and vouchsafe them eternal life in Christ Jesus Thy beloved Son, with whom glory, honour, and worship be to Thee and to the Holy Spirit, now and always, and for ever and ever. Amen. And let the deacon say: “Depart in peace.” And when the first-fruits are offered, the bishop gives thanks in this manner: —
XL. The Form of Prayer for the First-Fruits.
We give thanks to Thee, O Lord Almighty, the Creator of the whole world, and its Preserver, through Thy only begotten Son Jesus Christ our Lord, for the first-fruits which are offered to Thee, not in such a manner as we ought, but as we are able. For what man is there that can worthily give Thee thanks for those things Thou hast given them to partake of? The God of Abraham, and of Isaac, and of Jacob, and of all the saints, who madest all things fruitful by Thy word, and didst command the earth to bring forth various fruits for our rejoicing and our food; who hast given to the duller and more sheepish sort of creatures juices — herbs to them that feed on herbs, and to some flesh, to others seeds, but to us corn, as advantageous and proper food, and many other things — some for our necessities, some for our health, and some for our pleasure. On all these accounts, therefore, art Thou worthy of exalted hymns of praise for Thy beneficence by Christ, through whom73 glory, honour, and worship be to Thee, in the Holy Spirit, for ever. Amen. Concerning those that are at rest in Christ: After the bidding prayer, that we may not repeat it again, the deacon shall add as follows: —
XLI. The Bidding Prayer for Those Departed.
Let us pray for our brethren that are at rest74 in Christ, that God, the lover of mankind, who has received his soul, may forgive him every sin, voluntary and involuntary, and may be merciful and gracious to him, and give him his lot in the land of the pious that are sent into the bosom of Abraham, and Isaac, and Jacob, with all those that have pleased Him and done His will from the beginning of the world, whence all sorrow, grief, and lamentation are banished. Let us arise, let us dedicate ourselves and one another to the eternal God, through that Word which was in the beginning. And let the bishop say: O Thou who art by nature immortal, and hast no end of Thy being, from whom every creature, whether immortal or mortal, is derived; who didst make man a rational creature, the citizen of this world, in his constitution mortal, and didst add the promise of a resurrection; who didst not suffer Enoch and Elijah to taste of death: “the God of Abraham, the God of Isaac, and the God of Jacob, who art the God of them, not as of dead, but as of living persons: for the souls of all men live with Thee, and the spirits of the righteous are in Thy hand, which no torment can touch;” (Mat_22:32; Wisd. 3:1) for they are all sanctified under Thy hand: do Thou now also look upon this Thy servant, whom Thou hast selected and received into another state, and forgive him if voluntarily or involuntarily he has sinned, and afford him merciful angels, and place him in the bosom of the patriarchs, and prophets, and apostles, and of all those that have pleased Thee from the beginning of the world, where there is no grief, sorrow, nor lamentation; but the peaceable region of the godly, and the undisturbed land of the upright, and of those that therein see the glory of Thy Christ; by whom75 glory, honour, and worship, thanksgiving, and adoration be to Thee, in the Holy Spirit, for ever. Amen. And let the deacon say: Bow down, and receive the blessing. And let the bishop give thanks for them, saying as follows: “O Lord, save Thy people, and bless Thine inheritance,” (Psa_28:9) which Thou hast purchased with the precious blood of Thy Christ. Feed them under Thy right hand, and cover them under Thy wings, and grant that they may “fight the good fight, and finish their course, and keep the faith” (2Ti_4:7) immutably, unblameably, and unreprovably, through our Lord Jesus Christ, Thy beloved Son, with whom glory, honour, and worship be to Thee and to the Holy Spirit for ever. Amen.
XLII. How and When We Ought to Celebrate the Memorials of the Faithful Departed, and That We Ought Then to Give Somewhat out of Their Goods to the Poor.
Let the third day of the departed be celebrated with psalms, and lessons, and prayers, on account of Him who arose within the space of three days; and let the ninth day be celebrated in remembrance of the living, and of the departed; and the fortieth76 day according to the ancient pattern: for so did the people lament Moses, and the anniversary day in memory of him.77 And let alms be given to the poor out of his goods for a memorial of him.78
XLIII. That Memorials or Mandates Do Not at All Profit the Ungodly Who Are Dead.
These things we say concerning the pious; for as to the ungodly, if thou givest all the world to the poor, thou wilt not benefit him at all. For to whom the Deity was an enemy while he was alive, it is certain it will be so also when he is departed; for there is no unrighteousness with Him. For “the Lord79 is righteous, and has loved righteousness.” (Psa_11:7) And, “Behold the man and his work.” (Isa_62:11)
XLIV. Concerning Drunkards.
Now, when you are invited to their memorials, do you feast with good order, and the fear of God, as disposed to intercede for those that are departed. For since you are the presbyters and deacons of Christ, you ought always to be sober, both among yourselves and among others, that so you may be able to warn the unruly. Now the Scripture says, “The men in power are passionate. But let them not drink wine, lest by drinking they forget wisdom, and are not able to judge aright.” (Pro_31:4, LXX.) Wherefore80 both the presbyters and the deacons are those of authority in the Church next to God Almighty and His beloved Son.81 We say this, not they are not to drink at all, otherwise it would be to the reproach of what God has made for cheerfulness, but that they be not disordered with wine. For the Scripture does not say, Do not drink wine; but what says it? “Drink not wine to drunkenness;” and again, “Thorns spring up in the hand of the drunkard.” (Pro_23:1-35; Ecclus. 31:25-31; Eph_5:18; Pro_26:9) Nor do we say this only to those of the clergy, but also to every lay Christian, upon whom the name of our Lord Jesus Christ is called. For to them also it is said, “Who hath woe? who hath sorrow? who hath uneasiness? who hath babbling? who hath red eyes? who hath wounds without cause? Do not these things belong to those that tarry long at the wine, and that go to seek where drinking meetings are?” (Pro_23:29, Pro_23:30)
XLV. Concerning the Receiving Such as Are Persecuted for Christ’s Sake.
Receive ye those that are persecuted82 on account of the faith, and who fly from city to city, (Mat_10:23) as mindful of the words of the Lord. For, knowing that though “the spirit be willing, the flesh is weak,” (Mat_26:41) they fly away, and prefer the spoiling of their goods, that they may preserve the name of Christ in themselves without denying it. Supply them therefore with what they want, and thereby fulfil the commandment of the Lord.
32 This is not a fair translation of the Greek, which, as the text stands, does not make sense. One V. ms. reads, “Let us beseech in behalf of one another.”
33 The Coptic adds, “the rest of the clergy in their order.”
34 The Coptic has, “and let them sing psalms during the distribution until the whole congregation has received it.”
35 The Coptic has, “let all the women receive it also.”
36 The Coptic, “these His holy and immortal mysteries, which are numbered in heaven.”
37 The Coptic has, “the Lord.”
38 The Coptic adds, “And let the presbyters and deacons watch the few fragments that are left, that they may perceive that there is nothing superfluous; lest they fall into the great judgment, like the sons of Aaron and Eli, whom the Holy Spirit destroyed, because they did not refrain from despising the sacrifice of the Lord: how much more those who despise the body and blood of the Lord, thinking that to be merely material food which they receive, and not spiritual!”
39 The Coptic inserts, “when they have been blessed.”
40 One V. ms. has this note; “John the evangelist, the brother of James, was banished by Domitian to the island of Patmos, and there composed the Gospel according to him. He died a natural death, in the third year of Trajan’s reign, in Ephesus. His remains were sought, but have not been found.”
41 The Coptic adds: “While you pray, he is ordained; and thou shalt ordain the deacon also according to this constitution alone.”
42 One V. ms. has the following note: “Philip having proclaimed the life-giving word to the Asiatic diocese, has been buried in Hierapolis of Phrygia along with his daughters, having been crowned with martyrdom in the reign of the Emeror Domitian. Philip, who has the daughters, is one of the seven; it was he also who baptized the eunuch.”
43 One V. ms. has the following note: “Bartholomew preached the Gospel according to Matthew to the Indians, who also have been buried in India.”
44 One V. ms. has the following note: “Thomas preached to the Parthians, Medes, Persians, Germans, Hyrcanians, Bactrians, Bardians, who also, having been a martyr, lies in Edessa of Osdroene.”
45 The words “for you the bishops” are omitted in the Oxford ms.
46 [See vol. 5. Elucidation XIV. p. 417.]
47 The Oxford ms. has no part of this chapter. It reads: “A reader is appointed when the bishop gives him a book; for there is no imposition of hands.”
48 The Coptic reads, “let him be ordained.”
49 The two V. mss. have the following note: “Thaddæus, also called Lebbæus, and who was surnamed Judas the Zealot, preached the truth to the Edessenes and the people of Mesopotamia when Abrarus ruled over Edessa, and has been buried in Berytus of Phœnicia.”
50 The Coptic has, “let him be ordained.”
51 Ch. xxvii., xxviii., xxx.-xxiv., and ch. xlii.-xlvii., occur in Syriac and Coptic, as well as in the Greek mss.
52 One V. ms. has the following note: “Simon the Canaanite, preacher of the truth, is crowned with martyrdom in Judea in the reign of Domitian.”
53 The words from “concerning” to “constitution” are omitted in the Oxford ms., in Syriac, and Coptic.
54 This chapter is not found in the Coptic and Syriac. One V. ms. has the following note: “Matthew (probably a mistake for Matthias) taught the doctrines of Christ in Judea, and was one of the seventy disciples. After the ascension of Christ he was numbered with the twelve apostles, instead of Judas, who was the betrayer. He lies in Jerusalem.”
55 The Oxford ms. reads: “I the same, Simon, the Canaanite, make a constitution.”
56 “Deacons” omitted in Oxford ms. and in Coptic.
57 “Two,” Oxford ms.
58 “One,” Oxford ms.
59 One V. ms. has the following instead of the title: “Paul, the teacher of the Gentiles, having proclaimed the Gospel of Christ to the Gentiles from Jerusalem even to Illyricum, was cut off in Rome while teaching the truth, by Nero and King Agrippa, being beheaded, and has been buried in Rome itself.”
60 [Note the uniform testimony against theatricals in all forms.]
61 [Purveyors to the play-house.]
62 [Compare vol. 5. p. 130, note 33.]
63 The Coptic adds, “the holy mother of God.”
64 [Compare vol. 3. pp. 164, 352.]
65 One V. ms., Coptic and Syriac omit “first.”
66 The Syriac and Coptic add: “and His side being wounded, blood and water came forth.”
67 Mat_18:20. [A token that much of these constitutions is truly primitive.]
68 2Co_6:14. [Compare p. 483, supra: Energumens?]
69 The words from “I James” to “ordain thus” are omitted in the V. mss., and the following words are given instead in the two V. mss.: “James, the brother of the Lord, has been killed with stones (the other ms. reads, ‘with sticks’) by the Jews in Jerusalem on account of the doctrines of Christ.” Ch. xxxv.-xli. are omitted in the Oxford ms., and in Syriac and Coptic.
70 “Before all” is omitted in one V. ms.
71 One V. ms. reads “sender forth” instead of “Lord.”
72 One V. ms. reads “with” instead of “in.”
73 One V. ms. reads, “with whom,” and “with the Holy Spirit.”
74 [They are “at rest.” Yet this prayer, and wherefore? See St. Augustine, Confessions (ed. Migne), p. 765, Nebridius.]
75 “With shom,” one V. ms.
76 The Syriac and a Greek marginal reading give “the thirtieth.”
77 Deu_34:8. [Comp. Aug., Confess. (ed Migne), p. 778.]
78 [The “month’s mind” was anciently of this sort, with no reference to purgatorial penalties. “Credo jam feceris quod rogo.” — Aug.]
79 The Syriac and the Oxford ms. read “God” instead of “Lord.”
80 The Syriac, the Coptic, and the Oxford ms. add, “the bishops.” The Coptic omits “the deacons.”
81 The Coptic adds, “Jesus Christ and the Holy Spirit.”
82 [A token of the early origin of what is genuine in these interpolated Constitutions.]