Liturgical Homilies (17, 21, 22 and 32)
On THE CHURCH AND ON THE PRIESTHOOD.
A holy temple the Creator built for them of earth, that im it they might offer the worship of love spiritually. A holy temple and a holy of holies He adorned, He fashioned: a sanctuary on earth and a holy of holies in the heavens above. In the earthly sanctuary He commanded that (men) should perform the priestly _ office mystically ; and in the heavenly also with the same works, — without doubt. Two several institutions He made in His in- comprehensible wisdom; and He filled them with temporal and everlasting riches. An earthly abode He called the earthly sanctuary ; and a holy of holies He called that institution which
is hidden in the height. A twofold sanctuary His love shewed
to the sons of His house ; and He taught them how to consecrate
p. 145 it! mystically. In the holiness of His name He willed to make
the work of His hands participate; that by it they might be sanctified when they sanctify His holy name. He is not profited by the voices of their sanctifications; for He is the Holy One who by His purity sanctifies the unclean. By means of inducements he incites His own to imitate Him, that He may make them heirs of the glory of His Son. To this end He built a sanctuary and a holy of holies, and urged men to minister therein as priests on behalf of their lives. To them He granted to forgive the iniquity of their doings; and He gave power to their own free will to justify (men). Them (the priests) He set as stewards (ἐπίτροποι) of the treasure that is in their midst, that as much as they would they might increase _
1 Or, ‘sanctify Him.’
ON THE CHURCH AND ON THE PRIESTHOOD 63
_ the riches of righteousness. The will! that is in them He made
a treasure-keeper of things excellent, that it might enrich itself
and its fellow-servants with excellent good things. A treasure
of life without end He promised; and He took it up and set it
in a place that is hidden from beholders. In secret He shewed
it to the hidden will that is hidden in the soul, that it might
examine it (sc. the treasure) with the eyes of the mental
faculties and see its beauty. The desire of spiritual wealth He
~ east upon earth, that they of earth should long for it and hate
the earth. A new path He shewed them, that they might
travel towards Him; and the one Victor who conquered by the
Spirit trod it by (His) sufferings. As a guide He set out first
in the path of life; and He arrived and came to the end of
perfection. He promised the sons of His race that they should
be with Him, and that by means of His Mystery they should
travel with Him in (the way of) perfection. After His likeness
He taught them to perform the priest’s office; for He (performs
it) in heaven, and they on earth mystically. To them He gave
the order that is greater than the order of the Law; and instead
of sacrifices He taught them to sacrifice love. He perfected the
Law by the law of the words of His preaching; and He gave a
priesthood instead of the priesthood, that He might pardon all. Twelve priests He chose Him first, according to the number of p. 146
the tribes; and instead of the People He called all peoples to
be His. He gave into their hands the power of the Spirit to
conquer all; and they uprooted error and sowed the truth of the
name of the Creator. They pardoned iniquity and they cleansed
spots by His help; and they taught men to hate the iniquity
of their doings. As priests they performed on earth a mystery
of the institution of the Kingdom of the height; and by things
manifest they depicted parables of the things to be. By them
was preached the word of life among mortals; and men began
to travel in the way of new life. They began to make priests
spiritually, even as they had received from the High Pontiff
who consecrated them. After His pattern they made priests,
1 (ἡ 9», 1.6. the mind, considered as having a certain bias towards good or
| evil. It is the same as the Hebrew word yeser in Gen. vi 5 (translated ‘ imagi- : nation’ in the Revised Version). Narsai commonly uses it in a bad sense.
64 | HOMILY XXXII (D)
and were multiplied, after His likeness; and they delivered the order to their disciples, that they might do according to ae (the apostles’) acts’.
To this end He gave the priesthood to the new priests, that men might be made priests to forgive iniquity on earth. For the forgiveness of iniquity was the priesthood (set) among mortals; for mortal man has need every hour of pardon. Evil passions are born in man’s nature; and they are not cleansed without the drug of holiness. Man is not able to travel in the way without stumbling; and when he stumbles he has need of mercy to heal his iniquity. In body and soul mortals lie sick with diseases of iniquity ; and there is need of a physician who understands internal and external diseases. For the cure of hidden and manifest disease the priesthood was (established), to heal iniquity by a spiritual art. The priest is a physician for hidden and open (diseases); and it is easy for his art to give health to body and soul. By the drug of the Spirit he purges iniquity from the mind; and men put off the garments of iniquity, and put on truth. With the tip of his lips he treads out (sic) a way towards knowledge; and as with fire he proves the truth and rejects iniquity. ‘He is an angel of the Lord®’ and a minister, as it is written; and by him is performed an agency towards men. As a limb he is chosen from the body of the sons of his race; and as the head he is commanded to direct his
p. 147 fellow-servants. The office of a head he fulfils to the mental faculties and to the limbs; and by him men test iniquity and righteousness. By him they see truth and fraud, as with the eye; and as a mirror he shews an image of virtues. Asa tongue ~ he interprets truth before learners; and he makes the force of secret things to shine before the ignorant. Spiritual doctrine is hidden in the midst of his lips; and every moment he sprinkles the dew of mercy on men’s clay. He sows much hope and love and faith; and he reaps as fruits the promised good things in- corruptible. He makes the report of the word of life to enter by the outward senses; and the mind hearkens to the voice of (his) pleasant sayings. The mental faculties have need of the
1 Lit. ‘they delivered the order of their acts to their disciples.’ Ὁ 2 Mal. ii 7.
ΝᾺ
"ἢ ᾿ ON THE CHURCH AND ON THE PRIESTHOOD 65
sweet savour (of the doctrine) of the resurrection of the dead ; and they make the dead body glad with the voice of the resurrection, As a trumpet he (the priest) cries every hour in the ears of men: ‘ Hear, O men, and let not go the promises.’ As a guide he shews the way before travellers: ‘Come, ye mortals, set forth with the escort of the promise of life.’ With his words he sails continually in the sea of mankind ; and much he warns every man to guard the riches of his soul. In the ship of the Church he stands and gives warning-night and day ; and he keeps it from the harms of the wind of evil-doers. He is an exceeding skilful steersman amid the billows; and he knows how to sail to the berth of life without end. With rudders of the Spirit he steers the reasonable ships; and he makes straight their course to the harbour of life that is hidden in the height. In the hope of the things to come he bears his labours; and he fears every moment lest the oil in his lamp should give out. A spiritual talent he has received from his Lord to trade withal ; and he owes it to cast the silver of (his) words upon the table of the soul. The art of forgiving iniquity he has learned from the King, that he be not hard in the matter of forgiving his fellow- servants. The treasure of the Spirit is delivered into his hands _ to dispense, and it is his part wisely to provide for his fellows. His Lord has given him reasonable sheep to control, that he may pasture them in the living meadows of spiritual words. The sheep and the lambs and the ewes he has been commanded p. 148 to tend, and all conditions of men and women and children. The (divine) purpose which called him to itself has set him for the service of men; to uproot error and sow on earth the name of the Creator. ‘Go forth, said He, ‘and make disciples and preach and baptise all peoples,’ (teaching them) the one Divinity of the one Creator, three hypostases. The three names he is bound to preach in the ears of men, and to cause them to think upon the name of the Divinity that is hidden from all. For this are priests set on earth to perform the priestly office, that men may turn from error to knowledge. By their words men see the light of life; and by their labours they taste the sweet savour of the truth. q He (the priest) is as a mediator between God and men; and
oe. 5
66 _- HOMILY Xxxu (Ὁ)
by him spiritual sacrifices are offered before the Lord of all. By him spiritual wealth is distributed to them of earth; and they get power to be strengthened for the service of the truth. Every hour he opens the door of mercy before the beholders; and he appoints and gives forgiveness of iniquity to the sons of his race. With the waters of the Spirit he casts them, as in a furnace; and he puts off (from them) iniquity, and puts on the garments of righteousness. He calls and entreats the hidden. Power to come down unto him and bestow visible power to give life. The waters become fruitful, as a womb; and the power of grace is like the seed that begets life. Body and soul go down together into the bosom of the water and are born again, being sanctified from defilement. O marvel, so great, towards our race! that He (God) should be pleased by sinners to justify sinners. O incomprehensible gift of the God of all! which by paupers has distributed its riches to paupers. O command, so powerful over all that He has made, that it has given authority to the work of His hands to imitate Him! By man’s hand he opened His treasure to men; and they have enriched men from the treasures of His Godhead. The keys of His mercies He gave to them of earth, as to trusted officers (or Sharrirs); and every hour they open by faith the treasury of His mercies. A mortal holds the keys of the height in his lips; and he opens and shuts the doors of the hidden (places) with a tongue of
p. 149 flesh. He buries men in the bosom of the waters, as in a tomb,
and brings back and quickens to new life them that were dead in iniquity. By the power of the Creator he buries the dead and quickens the dead; and as from the womb he begets men spiritually.
He causes the spiritual babes to grow by the power of the Spirit ; and when they are grown up he holds out the food of perfect age. With the food of the Spirit he nourishes bodily men ; and according to the birth is also the food for them that are born. The living sacrifice he prepares every hour before them that eat (of it); and he mingles for drink the power of life for body and soul. The table of life he prepares, he sets before their eyes; and he depicts a mystery of life and death with the Bread and the Wine, By visible things he shews the ..
ON THE CHURCH AND ON THE PRIESTHOOD 67
power of things hidden ; and men live by the food of the Bread
and the drink of the Wine. Bread and wine the outward senses
_ behold; and the hidden faculties (of the mind) acquire power
by means of the visible things.
The priest stands as a tongue to interpret; and his voice preaches death and life to men. In the bread and wine he shews the Body and Blood of the King who died for the sake of all, and lived and gave life to all by His cross. In fear the corporeal being stands to minister ; and he asks for mercy upon himself and upon his race, that it may be made worthy of mercy. And he calls to the Spirit to come down to him by the power that is from Him, that he may give power in the bread and wine to give life. In the visible bread and wine life
dwells; and they become food for short-lived mortals. With the name of the Divinity—three hypostases—he seals his words?; and he teaches men to cry ‘ Holy’ with the spiritual beings.
The people answer after his words: ‘Holy, Holy, Holy Power,
_ hidden from all and revealed to all.’
And he stretches out his hands and breaks the spiritual Bread; and he signs the type of the Body and Blood that died and was raised up.
_ With his hands he gives the Body of the King to his fellow- servants, being strengthened by the power of grace to give life. He gives the Bread and says: ‘The Body of King Messiah (or
‘of Christ the King’)’; and he gives to drink the Wine, and calls it the precious Blood?
O corporeal being, that carries fire and is not scorched ! O mortal, who, being mortal, dost distribute life! Who has permitted thee, miserable dust, to take hold of fire? And who
has made thee to distribute life, thou son of paupers? Who p. 150
has taught thee to imprison fire in hands of flesh? And who _has expounded to thee the power of the wisdom that is hidden from thee? It is not thine to perform things that are too high
! 1 The reference to the Invocation apparently ends here, and the writer turns _ back to mention the Sanctus, which he has passed over. In such a general allusion to the liturgy as this Homily contains this lack of order is no matter for _ surprise.
____ # With the whole of this passage compare C, pp. 57—60.
Ὁ, ‘ ~~ “a « Γ τ A
68 HOMILY XXXII (D)
for thee; it is the power of the help of the God of all that has raised up thy unworthiness. It is He that has made hidden power to dwell in thee and has strengthened thy faculties; and He by thee has interpreted the power of hidden things in the ears of flesh. By His assistance thou hast gotten the gift to give life; and thou, being earthly, holdest the treasure of spiritual things. The priest of the Spirit is made a treasure-keeper of the treasury of the Spirit; and things spiritual are set in his hands to distribute. . A mortal holds the keys of the height, as one in authority; _ and he binds and looses by the word of his mouth, like the Creator. He binds iniquity with the chain of the word of his mouth; and when a man has returned from his iniquity he turns and looses him. The nod of the Creator’s power sets the seal after his words, and binds the wicked and looses the good when they have been justified. It is a great marvel of the great love of the God of all that He has given authority to the work of His hands to imitate Him. His nod alone has authority over all that He has created; and it is His to bind and loose according to His will. Asa favour He has given to men the authority of His nod, that He may make known His love—how greatly he loves the sons of His house. Wisely He acts when He communicates His own to His own, that by inducements He may urge His own to become His own. With beautiful things He entices men as children, that through His words they may acquire the order that bestows life. By the title of the priesthood! He opened the treasury of His great riches, that every man might receive forgiveness of iniquity through a son of his race. In the sanctuary of the height He will cause them of earth to rejoice; and He has given the priesthood as a pledge (for the fulfilment) of His words of p, 151 promise. The priests in the earthly sanctuary imitate by a mystery that abode; and as a mirror they shew an image of the : things to come. They are set as guides in the way (that leads) | towards the height, and no man sets out without them to the appointed place that is beyond. They fill the place of light on earth to them that are dark; and as with salt they season them
1 Another ms reads ‘ Divinity’ (IthGtha), but the context favours the text.
ON THE CHURCH AND ON THE PRIESTHOOD 69
that are without savour. Every hour they lay the reasonable nets of their words, and catch men from death unto life. By them are raised up those that were dead in iniquity, whom error had buried; and in their words they see the light of the resurrection of the dead. By them are judged the dead and the living, in both abodes; and unto their authority is reserved the trial of men and watchers. They judge spiritual and corporeal beings; and the devils are put to shame by the fair ray of their conduct. And if the ray of their conduct convicts iniquity, how shall men be guiltless who have traversed their words? If the spiritual angels are judged by them, he will be guilty of a double judgment whoso sets them at naught. A debt of love every man owes to pay them; and on behalf of all men they beg mercy from Him that shews mercy to all. To them let the wages of love be rendered by the hearers; and may they supply the needs of the spiritual life. As fathers let them shew their love towards their children; and in place of bodily members let them nourish the faculties (of the soul) with spiritual food. Shepherds of reasonable sheep they are called by our Lord; and according to (the needs of) the flock, so also is the spiritual nourishment. To them was spoken that word to Simon, that they should pasture the sheep and the reasonable lambs and the ewes. Hear the words of that interrogation, O ye priests of the Church; and shew the love that Simon shewed to our Saviour. Pasture (your sheep) well according to the command of the Good Shepherd; and tend His flock with the great love that befits His love. See, and examine, how He bought with His blood the flock of men; and on the summit of the cross He wrote and set it free from slavery. See how He p. 152 suffered from the wrongdoers for the sake of His flock, and despised and made light of all sufferings that it might not perish. He was desirous that His dear friends should imitate - His example, and that they should travel in His footsteps in the way of His preaching. A great reward He has promised to him that loves Him, even that he shall be with Him in the enjoyment of life without end. Who then is he whose love is true and his mind wise, and who knows well to govern his _ fellow-servants ? With Amen He swore to such a one as should
70 | HOMILY XXXII (D)
observe and do these things that He would deliver into his — hands all the riches of the Kingdom of the height. And with the reward (promised) to him who should administer well His riches He uttered a threat against the fraudulent who received _ and aeted fraudulently. But if the wicked servant should say, —
‘The judgment is far off,” his Lord will come and exact at his hands that wherein he has dealt fraudulently. 3
Come, then, ye servants, bought with the all-precious Blood, hearken to the word of Him who sets free the slavery of our race. Come, and understand the force of the meaning that is hidden in His words, that beside the reward there will also be torment without end. The good He encouraged by naming the reward of future things, and into the rebellious He cast the fear of grievous stripes. Let us fear His words, then, as true; and let us not be slack, lest we be condemned with the guilty. True is His judgment, and the word of His promise will not be broken. Let us not doubt concerning His promises, lest perchance we perish.
It behoves the priests more than all men to observe these things, even as the order they possess is more excellent than (the condition of) all men. He that knows his Master’s will and does it not is guilty of stripes according to (his) knowledge, because he knew and acted fraudulently. And if he that acts fraudulently does so in defiance, he defrauds himself of the good things that are promised him. ‘To his free will (God) promised the future reward; and he shall be beaten as one who knew, who knew and did wrong. The priest who sins, great is his condemnation and grievous are his stripes; and according to
’ his order shall be either his torment or else his exaltation. The greatness of the title and the order of the priesthood I desired to praise ; and anguish goaded me when I saw how it p. 153 has been degraded by ignorance. I wondered to see the great- ness of the glory of those who triumphed; and I was pained and grieved at the disgrace of those who played the coward. By how much their office was greater than all orders, even + — 80 is it become immeasurably less than all grades. The treasury Ε΄ of the Spirit He delivered to them to administer, and fools who — have not known how to discern the power of its greatness have ᾿ Ὁ
" Δ μ a ΤΥ
" ἃ».
ON THE CHURCH AND ON THE PRIESTHOOD 71
despised it. The hidden nod gave into their hands the keys of the height; and wicked priests have shut the door before those that would have entered in. It was granted to them to pardon | the iniquity of men; and the iniquity of them that should have given pardon has surpassed that of the defiled. Light and salt the High Pontiff called it (the priesthood) when He gave it; and its light is darkened and its taste has lost its savour in the hand of them that received it. He summoned and called it to give life to mortality; and lo, itself is dead through deeds of abomination. Good seed it received to cast upon the earth; and the labourers have ceased from the service of the word of truth. It went forth to meet the spiritual Bridegroom ; and the priests slept and the light of their lamps was quenched. The oil of mercy failed from the vessels of their deeds; and they received no mercy because they shewed no pity nor forgave mercifully’. Foolish virgins He has named them that are without pity, because they have kept the body (chaste) but have not been sanctified from malice. What is he profited who keeps his body in purity, if his mind be not purified from hateful (thoughts)? What is the priest benefited who has put on the name of priesthood, if the inward work agree not with the outward name? The title of priesthood is a great work, and not (a great) authority ; and whoso approaches it owes a debt of deeds. Paul teaches how he that desires it should approach: ‘He that is desirous of the presbytery 15 desirous of a work?’ The priests have wrested the word of Paul, the chosen vessel, and have desired the authority and hated the labour that bestows life. The title they have loved because of (their) love of things earthly ; and they have despised honourable works and prized fraud. Fraud they have honoured more than the truth that has honoured them; and they have p. 154 gotten lying credit and applause before beholders. They have received the gift that may not be bought with earthly (wealth) ; and they have received and sold it for the silver of deceit to them that are unworthy. For dead silver they have given the
1 Text ‘wisely,’ with a variant ‘spiritually’; as neither word suits the context I have ventured upon a conjecture. 2 Cf. 1 Tim. iii 1 (Peshitta),
72 HOMILY XXXII (D)
gift that is full of life ; and dead men, who have died in sin and have not been pardoned, have received it. They have thrust the staff of spiritual things into the hands of fools, and ignorant men have stood at the head of the flock to direct it.
A stupid shepherd has lifted up his rod over them that are like to himself, and has become the childish-minded head of a childish people. An incompetent man, he has supposed that he is pasturing sheep, and not reasonable beings; and as dumb (animals) he governs them by earthly means. The fool has supposed that he is exercising authority on earth; and he has begun to exact tribute of the flock, as kings do. Himself knows not what is the import of the title of his authority; nor 4 has his flock gotten understanding, how it may live. A blind man, blind of knowledge, has taken hold of the blind; and they have begun to travel in the way of error without understanding. A fool without knowledge is leading his fellows; and as in the dark he travels in the way of ignorance. That which is written in the prophecy agrees with his case: ‘The priest becometh ignorant even as the people.’ Priest and people are agreed together in what is unseemly; and they have forgotten the way and left the course (that leads) towards justice. Justice also, seeing that they have gone astray to a degree that is unwonted, has sharpened her sword against the iniquity of their doings. The iniquity of priests and flock she saw and was grieved; and she has shut the door, that Mercy may not entreat her on our behalf. Without the door of Mercy the petition of men is standing; and Mercy is restrained by the curtain of the frown of Justice.
Come, then, O men, let us beg (mercy) for our iniquity — whilst yet we live, that we may not be condemned with the everlasting sentence. Come, let us build us a fence of Mercy before Justice: if haply she may be appeased and blot out our
p. 155 iniquity from the midst of her book. Let the priests be as mediators by their words; and let them offer the contrition of their minds, as it were a bribe. Them it behoves to offer sacrifices of love, and to make atonement for the iniquity of men and of themselves. To them it is granted to open the
1 Cf. Hos, iv 6, 9. ,
ON THE CHURCH AND ON THE PRIESTHOOD 73
door before sinners, like treasure-keepers of the great and boundless treasury. Let them be as a tongue to interpret ; and let them make a defence before the Judge who tries iniquity. Let the priest utter that saying before his flock: ‘Turn, ye sinners, that mercy may heal all your debts.’ The hope of life let him sow every moment in the ears of all men; and let him lay repentance as a drug upon the diseases of the soul. Let him suffer for all and grieve over all discerningly ; and let him reckon as his own the griefs of his fellows, like Paul. He has written a note of hand (as surety) for the debts of his race, and he owes it to pay the debt of love to them that have honoured him. Mercy has brought him near to the order that is high above his fellows; and according to his order let him shew the labour that befits his title. His title is as a declaration before men that he is set to perform the priestly office ; and it behoves him to answer to his title by his works. The silver of mercy 1s committed into his hands to distribute; and if he misuse it he will hear the saying: ‘Thou wicked servant.’ For he also who received the talent and hid it hoped to escape; and the glance of the hidden Judge caught him in the words of his own answer. A wicked servant also his Lord called him, according to his wickedness; because he received for naught, and gave not for naught as he had received. Let the priests hearken discerningly to that saying, and let them cast the silver of the word of life among their hearers. Let the hearers also receive the seed of their words, that they be not condemned with the fraudulent who received and dealt fraudulently. With love let them p. 156 hearken to the voice of rebuke that is in their words; and let them not? complain when they are beaten for their debts. Let every man receive with good grace the correction of his iniquity, and himself beseech the physician that he will lay a salve upon his sore. The priest is a physician who heals the diseases that are in the midst of the soul; and it behoves him that is sick in his mind to run to him continually. He knows how to lay the drug of the Spirit upon the thoughts; and he cuts off iniquity with the iron of the divine mercy.
1 The text has ‘lest they’; but I read <\a for <\n,
Ye that travel in κύριος roe ‘tod join = Ὑ wise, and make a aie al journey to the ὁ life everlasting. ©
: Another ms reads ‘to the Creator’; but it raps just bene a priest is a physician who ‘ knows.’
ADDITIONAL NOTES
In the 10th century, George, metropolitan of Mosul and Arbél (c. 945 —990)!, wrote a work in seven books in which he commented on all the services of the Church?. This work, still unpublished, I have undertaken to translate for the Corpus Scriptorum Orientalium, and M. Chabot, one of ἡ the editors of the series, has kindly allowed me to quote in advance from a MS copy of which he has sent me the photographs. I proceed to utilise George’s text in so far as it illustrates the liturgy described in the first of the
Homilies translated in this volume (that designated A) and bears on the
historical development of this rite.
The material to be dealt with falls into three main groups, as things found
(a) in the present rite but not in George or A; (5) in the present rite and
George but not in A; (c) in A but not in the present rite or George. These groups will be considered in I, II and III of the following Notes; but only the more prominent examples can be adduced in the space here available. I refer to A by the pages of the present volume, to George of Arbél by the chapters of his work, to the present rite by the pages and lines of Mr Brightman’s Liturgies Hastern and Western, vol. 1.
I. Things found in the present rite but not in George of Arbél or A. (1) The 7risagion in George (bk. iv chap. 23) is the same formula as that in A (p. 13), without any suggestion of the considerable expansions found in
_ the present rite (Br. p. 284 ll. 11—17).
(2) George has nothing of the four prayers and intermediate psalms in Br. p. 288 1. 13 to p. 289 1. 26; but after having spoken of the ‘Canon’ which immediately follows the Invocation (Br. p. 288 Il. 5—7), he goes straight on to the fraction and signing. A (pp. 22—23) is still more brief. The following is the text of George (bk. iv chap. 24): after having spoken of the ‘Canon’
he says :—‘ Now that they have become the body and the blood, it is right
= that they should be united....The priest makes them participate one in
a
Τὰ ἜΣ 3. See Wright ibid. p, 231; and B. 0, m1 i 518—540, where the. ΣΉΜ.
another: not that they are not consecrated, nor that they have need of con-
ὭΣ:
1 Wright Syr. Lit, Ὁ. 230.
adings of all the chapters are given in full.
76 - ADDITIONAL NOTES
secration, but that they may have a seal (sc. doxology). And as we complete
all our services with the names of the Trinity, so also is this seal—-with the Trinity the priest seals it. And he shews by his words that they have no need to become an oblation (i.e., apparently, to be offered any more for consecration), but that they are hallowed (or consecrated) Mysteries. And he says: “The mercifulness of Thy grace, O our Lord and our God, bringeth us nigh...to these glorious and holy and divine Mysteries” [cf. Br. p. 289 1. 30). And he gives glory to Christ who celebrates them, and he makes known that He came down from heaven, the heavenly bread, as He has said in the Gospel: I am the heavenly bread who am come down from heaven [cf. the deacon’s part, Br. p. 290 1. 3]....And he says again: “We draw nigh and break and sign”—What?—“ The body and blood of Thy beloved, our Lord Jesus Christ, the heavenly bread which came down from heaven and giveth life to the whole world” [cf. Br. 290 1. 24]. And, again, he signs the body in the cup, inasmuch as the blood subsists in the body....And, again, he signs the blood over the body, inasmuch as the life of the body is in the blood....And when he signs both with the sign of the cross...he seals with the names of the Trinity’ (cf. Br. p. 291 1]. 24—41].
It is therefore clear that where the present rite shews additions in com- parison with A it is not legitimate to argue that the author of A is omitting something for the sake of brevity!.
II. Things in the present rite and George of Arbél but not in A.
(1) In bk. iv chaps. 13, 14, 15 George speaks of the ‘Anthem of the Mysteries’ (Br. p. 269 1. 3—p. 270 1. 19), sung by the congregation and repeated by the deacons in the bema. While it is being sung the bishop and his assistant presbyters sit upon the floor of the bema (situate, we are told in bk. ii chap. 2, ‘in the midst of the nave’). Then all go in procession to the
sanctuary’. The writer of A (pp. 3—4) says nothing of any anthem here, but
places the procession to the sanctuary immediately after the dismissal of the catechumens. Then follows at once the recital of the Creed (p. 5).
(2) The prayer beginning ‘These glorious and holy’ (Br. p. 292 1. 6) is commented on by George in bk. iv chap. 24, but is not mentioned in A.
(3) In the present rite the Lord’s Prayer is followed by two (alternative) prayers (‘O Lord God of hosts’ Br. p. 296 1]. 5—12, ‘ Yea, our Lord’ Br. p. 296 ll. 14—19): George (bk. iv chap. 24) mentions the second only ; and he implies that it came immediately after the Lord’s Prayer. A (p. 26) gives us to
1 It may be added that the anthem ‘I waited patiently’ (Br. p. 267 1. 30—p. 268 1. 31), sung whilst the bread and wine are being placed on the altar, is apparently not alluded to by George: it is not mentioned in A.
? The whole of the service up to this point was in George’s day conducted from
the bema, which was a large raised platform, containing an ‘altar,’ a throne for |
the bishop, and two stands (probably still further elevated) for the readers of the scripture.
ADDITIONAL NOTES | 77
understand that there was nothing at all between the Pater noster and the priest’s salutation ‘ Peace be with you’ (Br. p. 296 1. 26).
(4) The ‘ Kantina’ ‘ Terrible art Thou’ and the verses alternating with it (Br. p. 297 ll. 4—26) were, we are told by George (bk. iv chap. 26), employed in the 10th century on festivals, but not on ordinary Sundays. In his day the whole of the Vune dimittis seems to have been added, with the response ‘Terrible,’ etc., after each verse. A (p. 27) has nothing of all this.
(5) In Br. p. 300 1. 1—p. 301 1. 23 there are two lengthy prayers to be chanted in alternate verses by the people and the clergy during the com- munion. Both of these figure in George of Arbél bk. iv chap. 26. The second only (that which begins ‘Cause all harms’ in Br. p. 300 1. 37) is men- tioned in A (p. 29); and it is said ‘after the whole congregation has been communicated?.’
(6) In the present rite (Br. p. 302 ll. 1—25) there are two prayers to be said by the priest after the communion. After the first of these the people answer, ‘Amen. Bless, O my Lord.’ After the second those in the sanctuary give the peace one to another and say Pss. cxlvili vv. 1—6 and cxvii, with a response after each half verse. Here George of Arbél (bk. iv chap. 27) is in close agreement, save that he does not explicitly mention the recital of psalms, but merely says that after those in the sanctuary have given the peace to each other ‘the others, apart from him who has consecrated, pray?’ <A (p. 30: the paragraph beginning ‘Then the priest prays’) appears to imply the two prayers—though the second may have ended with the words ‘thoughts and words and works’ (cf. Br. p. 302 1. 20); but there is nothing about the peace given in the sanctuary or any psalms or prayers recited there.
Ill. Things in A but not in the present rite and George of Arbél.
An important and significant practice strongly dwelt on in A (pp. 2—3) had become obsolete in the time of George of Arbél—the dismissal of the catechumens. ‘The formulae for this are however still retained in the present rite. In regard to its disuse George enters into explanations at length in bk. iv chap. 13 as follows :—
‘Gabriel (i.e. the deacon of the apostle, according to the symbolism adopted by the writer) cries out: “ Whoso has not received baptism, let him depart?” ; that is, O mortal men, all these things that you have seen, by faith are they known now, by which (faith) you received baptism, And if into the death of Christ and into His resurrection you were baptized, confess that you also with Him shall rise up in the day when He shall come to be
1 Τὸ begins in A, ‘Our Lord Jesus, King to be adored of all creatures, do away (or cause to cease) from us all harms.’ George also tells us that it began, ‘Our Lord Jesus.’
2 He is speaking of those in the sanctuary as distinct from the congregation : this is made clear by the context. Hence the rubrical emendation in square brackets—‘[that are in the nave]’—Br. p. 302 1. 28 seems unnecessary.
§ its <tunamsm al <line <n =.
8 ADDITIONAL NOTES
glorified in His saints: And if, having been baptized, you do not b ἴον in the resurrection, you shall also be alienated from the fold of the kingdom, — Hear Paul saying “ We who have been baptized into Christ, into His death a have we been baptized.” And if you have been baptized into His death, you ‘ have risen with Him by a mystery : and if this be not affirmed by you, go forth from the fold of the kingdom.’ (Then the other deacon says:) ‘‘*Whoso receives (07 accepts) not the sign of life!, let him depart”; that is, even though you have been sealed with the sign of life, yet it is from the institution of the tent of testimony that you have been signed—with the sign of the prophets, who prophesied concerning this mystery of life which has been revealed. And if with the sign of these you have been signed, add to the sign the cross, Now the sign shews the capacity of the body: the filling up of this capacity is action (or performance). If then you have been signed with prophecy, paint your members with the paints (o7 drugs) which those (86. the prophets) have made known to you who have signed you, that you may become an immortal body. But if you do not receive (07) accept), go forth from the fold of the kingdom2’ (Then the deacon who carries the cross says:) ‘‘Whoso receives not (the sacrament), let him depart?” ; that is, Understand, O brethren, that these Η͂ (sc. the other two deacons) have been appointed your directors...(and) they command you the truth ; for this door no man can find except he do what your directors have commanded. Cease then from the things of death, and receive those things that have been said to you; and if you do not these things, how have you been raised up from death by a mystery? go forth
1 Ais κι riot m\ Ann As 95.
5 The one point that stands out clearly here is that the persons addressed by - the deacon are understood to have already received the baptismal sign, or anointing. The reference to the prophets is explained by what is said elsewhere (bk. iv chap. 29), viz. that the ceremony of baptism as far as the anointing (included) signifies the old dispensation, after that point the new. By the words ‘but if you do not receive’ would appear to be meant the reception of the Eucharist, the ‘mystery of life,’ of which the baptismal sign was in some way typical. The present tense, with the force of a future—‘does not receive’—read here in the present rite (Br. p. 267 1. 26) and in George of Arbél, is extremely awkward in view of the fact that the words refer to the reception of the baptismal, or other (cf. A p. 2), anoint- ing, presumed to have been already received by communicants. But A (p. 2) and Jacob of Serigh, a younger. contemporary of Narsai (+521: Homily ‘On the Reception of the Holy Mysteries,’ Bedjan Homil. select. Mar-Jacobi Sarugensis, vol. iii pp. 655—6: translated by the present writer in Downside Review, Noy. 1908) both have the past tense:—Narsai Nan <\s As; Jac. of Ser. An Sie \ume The question suggests itself, was this change of tense due to a later interpretation of the words ‘sign of life’ as meaning the Eucharist instead of the baptismal anointing?
ADDITIONAL NOTES 79
from the fold of the kingdom....And he (one of the deacons) commands the
subdeacons...‘‘Go, ye hearers, see to the doors.”’ (Further on :) ‘Others say differently—that in the beginning of the faith
_ there was a custom, (established) by the apostles, that baptizandi were not
baptized until (their) thirtieth year-—that is, at the age of Christ—and one
year before baptism they used to sign them with the baptismal sign, signi-
fying by the signing of the year before the baptism of John before our Lord. They say moreover that even those who had been baptized, and on account of accidental (sins) which they had contracted were abstaining from receiving the sacrament, used to remain at the service of the Mysteries up to this point ; and for this reason the deacons used to cry out thus ; and when he (the deacon) said “ whoso has not received” (baptism), and “ whoso does not receive” (the sign of life), they who were not baptized used to go forth ; and again, if any were not receiving the sacrament for accidental (causes), he would go forth, and those who were receiving would remain: and then he commands the subdeacons to shut the doors. But let them be answered thus: Why then, since this practice has been changed, have not the words
(also) been removed? But granting that the deacons command these things,
why do the subdeacons shut the doors, and why does not one of the congre- gation do so? How have they assigned this office to the subdeacons? But, as I have already said, blessed Ishé‘yabh (1111) set down and insisted on such things as should signify mysteries, and did not care so much about the (actual) things?; and since the subdeacons have authority over inter- mediate things, as (representing) the middle church (of the angels*), and those in the nave stand in a middle position—(he ordered the subdeacons to shut the doors of the nave). Because (the congregation) have been signed with baptism and have not been diligent in labours, they stand in the nave. And they shew by this that those who have been diligent in faith and have been sanctified in their soul, but have not laboured with their body, and those who have laboured bodily but have not received baptism, are seen to be in one order and in one mansion ; and those who in name have received baptism, but have believed in our Lord according to an heretical confession, go forth out of the kingdom.’
The importance of this passage for the question as to the early or late date of A has made it necessary to quote it thus at length. Here, in the 10th century, we are in another world, in the midst of a state of things totally different from that presupposed in our Homily:—the whole catechumen system is now a thing of the past; even unbaptized believers may, apparently, be present at the Mysteries, and it is only heretics that are turned out; the duty of shutting the doors has devolved upon a section of the clergy—and this, if we may trust George of Arbél, came about as early as the 7th century,
1 Cf. Introd. p. xlix.
2 The writer appears to mean that Ishé'yabh did not care for literalness :— although the ‘hearers’ were told to shut the doors, he made the subdeacons do 10.
8 This symbolism is developed in an earlier part of the work,
80 | ADDITIONAL NOTES
under the Catholicus Ishé‘yabh III. In this century the Monophysite Jacob of Edessa could write thus concerning the dismissal of catechumens : ‘ But all these things have now vanished from the church, albeit the deacons some- times make mention of them, exclaiming after the ancient custom’ (see Brightman Liturgies 1 p. 490 1]. 35—387).
In A, on the contrary, the diaconal injunctions have their strictly litera force!. The unbaptized, etc., when told to leave the Church, do so, and there is a special outer building (dd@réthd) to receive them: ‘Sadly they all go forth from the midst of the nave, and stand with great mourning in the (outer) court? of the Church.’ The ‘hearers,’ who ‘see diligently to the outer doors’? belong to the number of those who are forbidden to com- municate : ‘Beside the doors these stand as hirelings, not partaking of the Mysteries of the Church like those of the household (p. 3).’ The expulsion of the catechumens is again referred to at the end of the Homily (pp. 31—32) : ‘Beware also that thou go not forth without the nave in the hour when the awful Mysteries are consecrated...who is he that...would place himself with the strangers whom the Church has driven out*?’ There can be no doubt that the writer of A is dealing with a living practice, and not alluding to a dead tradition.
From the foregoing I, II and III it appears that George of Arbél represents a stage in the development intermediate between A and the present rite.
IV. There are two items however which might appear at first sight to militate against this conclusion. I proceed to consider them.
(1) In A pp. 24—25 we find an address by the deacon, beginning ‘ Let us all approach’ (= Br. p. 293 1. 27—p. 294 1. 27), followed by a prayer of the people, ‘O Lord, pardon the sins,’ etc. In the present rite this prayer of the people appears as a sort of diaconal litany (Br. p. 294 1. 30)—the deacon’s part varying, the people’s part being invariable. In George of Arbél also (bk. iv chap. 25) the deacon’s address is followed by a litany, as in the present rite.
1 As in the Homily of Jacob of Serfigh ‘On the Reception of the Holy Mys- teries’ (Bedjan, loc. cit.).
2 Rabbila (+435) Commands and Admonitions to Priests, etc. (in Overbeck op. cit. p. 221) says that churches must have ‘firm apses and (outer) courts.’ George of Arbél (bk. ii chap. 2), in describing the parts of the church occupied by ~ different classes of the clergy and congregation, does not mention the ddaréthd, or (outer) court : probably because it had no regular occupants.
8. The Syriac seems to imply that they stood on the outside of the doors.
4 Cf. Jacob of Serigh (op. cit. p. 655): ‘Go not forth as soon as the con- secration is (begun) in the sanctuary....When thou hearest ‘‘ Whoso has not received the sign, let him depart,’’ do not thou depart, who art signed....“*Him who is not baptized ” the priest drives out when he is about to consecrate; not thee does he drive out, who art one baptized in the Divinity,’
ADDITIONAL NOTES 81
But after commenting on address and litany, he has the following remarks :— ‘Know, O brother, that this proclamation! is not of the prescribing of the ancients and of the apostles; but blessed Ishé‘yabh [III] himself ordered and prescribed it by his Codex; so that with difficulty and trouble it has been accepted...and many Churches also continued for a long time not to say it. And some say that to this day there are Churches that do not proclaim it; but (they say) that formerly, when the priest said the last [canon] ‘The grace of” [οὗ Br. p. 293 1. 17], he used to proceed: “and make us worthy, Lord” [cf. Br. p. 295 1. 25: the second half of the prayer immediately before the Pater noster*], as we do in the days of the fast, when we do not consecrate the Mysteries.’
_ Here we might seem to have reliable evidence of an interpolation in A. I see no reason, however, to suppose that Ishé‘yabh III actually composed the address and the prayer which follows. He is known to have rearranged the ecclesiastical offices and the rite of baptism, and, judging from George’s notices of him, he would appear to have revised the liturgical rubrics as well. But any additional matter he may have introduced was probably borrowed from other rites—whether Greek or Syrian—already in use, for there is no tradition which makes him in any sense the compiler of a liturgy. I think it not improbable that the diaconal address in question was first introduced by Narsai himself (perhaps from some Greek document purporting to have come from Theodore or Nestorius’), and afterwards adopted by Ishd‘yabh from some Churches which followed the Nisibene practice. We have seen that the prayer following the address of the deacon, which in George of Arbél and the present rite assumes the form of a diaconal litany, appears in A as a continuous prayer of the people. The author of A is silent as to the use of litanies or psalms during the liturgy. I am inclined to think that the prayer in question received its present litanic form from Ishd‘yabh himself: indeed, that it was he who first introduced this form of prayer among the East Syrians, whether in the liturgy or in the offices+.
1 KGréztthd: the litany is included under this designation : George elsewhere uses the word to denote a litany (bk. ii chaps. 13, 14).
2 The first part of this prayer (‘Make Thy tranquillity’) is passed over by George (bk. iv chap. 25), the second part being joined on to the end of the preceding prayer (‘Pardon, O my Lord’: Br. p, 295 ll. 14—17). The same is ap- parently the case in A p. 25.
3 A comparison of this diaconal address as it appears in the present rite with the prayer (géhantd@) preceding the Institution in ‘Nestorius’ and the corresponding (and closely related) prayer in ‘St Basil’ leaves upon me the impression that it is merely an adaptation of some similar liturgical prelude to the Institution.
4 Dean (now Bishop) Maclean (East Syrian Daily Offices, Introd. p. xxii) points out the resemblance between the diaconal litanies employed by the Nestorians at Vespers and litanies in use in the Greek Church. George of Arbél implies (bk. ii chaps. 13, 14) that these diaconal litanies were introduced by Ishdé‘yabh himself. Now they are identical with those which figure in the present Liturgy of
C, 6
| 82 ADDITIONAL NOTES
The whole passage appears to me to be quite in Narsai’s style; and 1 am not persuaded by the evidence of George that it is an interpolation. As regards the existence of two conflicting traditions we need have no doubt; but these traditions may have been much older than the time of Ishé‘yabh III.
(2) In A at p. 30, between the prayer after communion and the final blots! ing, a second recital of the Lord’s Prayer is mentioned, and the following ex- planation is given: ‘With it do (men) begin every prayer, morning «and evening; and with it do they complete all the rites (or mysteries) of Holy Church. This, it is said, is that which includes all prayer, and without it no prayer is concluded (or performed).’ George of Arbél tells us (bk. ii chaps. 7 and 18) that Ishé‘yabh (III) did not prescribe the recital of the Lord’s Prayer either at the beginning or the end of the offices, but that this was introduced by Timothy (I). In bk. iv chap. 27 he tells us again, just after he has spoken of the blessing of dismissal, that ‘blessed Timothy here added to the canons of Ishé‘yabh that they should say Our Father who art in heaven.’ He mentions that many refused to obey Timothy, and adhered to the more ancient usage. Here George is dealing with comparatively recent events (Timothy I died c. 821), and the subsequent controversies touching the use of the Lord’s Prayer in the offices are notorious!. It seems probable therefore that the words quoted above from A have reference to these controversies. Moreover the words ‘this, it is said,’ etc., may even point to arguments used by the faction of Timothy, and may be compared with George of Arbél? ii 8: one of the reasons why Timothy introduced the prayer at the end of the offices was, he says, ‘that it abounds in such excellent sentiments ; and those who are unable to learn and pray the Scriptures may pray this prayer, which contains all things that a man should ask of God, whether for this world or that to come.’ The passage then can scarcely be an authentic part of the text of Narsai. And indeed the Syriac verse which I have translated ‘this, it is said, is that which includes all prayer®’ has an awkwardness that is alien to the style of Narsai.
In view of all the circumstances the natural conclusion is that the prescription of a second recital of the Lord’s Prayer at the end of the service is an interpolation in Narsai’s text.
On examination there seems then to be nothing in either of the consider- ations adduced here under (1) and (2) that calls for any revision of the conclusion arrived at after I, II and III above.
V. George of Arbél gives information as to the Liturgies of ‘Theodore’ and ‘Nestorius’ which deserves to be recorded here. We learn that these
Addai and Mari after the reading of the Scriptures (Br. pp. 262—6: and referred to by George of Arbél bk. iv ch. 12). 1 Cf. 8. O. τι 448, m1 i 200. 2 George was a ‘Timothian.’
δι ἐὸν τοῦ ats ms whol. Cas turd —>\ 40, lit. ‘it, it is said
(or they say), is all prayer—that comprehensive (one).’
ADDITIONAL NOTES 83
liturgies were current in the 10th century with their present ascriptions, and _ in something very like their present form.
(1) In bk. ii chap. 3, towards the end of a long application of the Psalms to different events in the history of old and new dispensations, the author applies Ps. cxli (‘Domine invocavi te’) to the Council of Ephesus. This leads him to make some eulogistic remarks about Nestorius, in the course of which occurs the following passage :—-‘ And lo, in his Liturgy (Qudddshd) he makes supplication for his enemies, and says: And for all our enemies and haters, and for all those who devise evils against us: not unto judgment and not unto punishment, Lord God, but unto mercy and favour and forgiveness of sins: and the rest of the whole passage of his words.’
This passage is found with trifling variants in the Intercession of the present ‘ Nestorius’ (Urmi edition p. 48).
(2) In bk. ii chap. 6 our Lord’s words at the institution of the Eucharist are thus cited :—‘This is My body which for your sake is broken (1 Cor. xi 24: Pesh.) for the remission of sins’ (Matth. xxvi 28: at the cup). The | words are quoted in exactly the same form in bk. iv chap. 25: they agree verbatim with the formula in ‘Nestorius, but differ from ‘Theodore’ and [‘ Apostles ’] (which latter =1 Cor. xi 23—25).
(3) In bk. iv chap. 25 we read :—‘ And as Saint Nestorius teaches in his Liturgy (Qudddshd), our Lord also, when He brake His body, himself first ate; and thus he says: He blessed and brake and ate, and gave to His disciples, and said: Take, eat of it, all of you: this is My body. And again the cup He mingled and blessed, and drank, and gave to His disciples.’
The formula in the present ‘ Nestorius’ has after ‘My body’ the words ‘which for your sake is broken for the remission of sins.’ But that George is here summarising is shewn by the fact that he twice elsewhere (cf. no. (2) just above) quotes the words exactly as they now stand in ‘ Nestorius’—though without reference to that Liturgy. The omission of the words ‘of wine and water’ after ‘He mingled’ is to be explained on the same lines.
(4) In bk. iv chap. 24, referring to the ‘Canon’ of the Invocation prayer (i.e. the concluding words, which were said aloud : cf. Br. p.288 ll. 5—7), George says :—‘ He (the priest) utters (aloud) words which are appropriate to the judgment : whereas he has not up to this point made mention in his canon of the judgment and retribution. And as the Interpreter has said, so is his canon: Let us all together equally: (or) as Nestorius has said: When we rise wp before Thee in that terrible and glorious judgment-house.’
These words occur in ‘Theodore’ and ‘Nestorius’ in the ‘Canon’ after the Invocation.
VI. As the subject is of much interest and importance I give here what George of Arbél says as to the recital of Institution which, as is well known, is commonly absent from mss of the Liturgy of Addai and Mari.
In bk. iv chap. 23 we read :—‘But when they finish the “ Holies” of the Seraphim, then the priest proceeds to fill up his service; and he
84 ADDITIONAL NOTES ae
| returns to the course of his géhdntd1 quietly. And he shews how God put ; on a man, and how, when He was high, He lowered Himself that He might —
redeem us. And as the géhdntd began in its beginning? from the Old (Testament), now he seals it with the New, that he may make the Old and the New one, and unite the Laws together. And he shews by his recital the whole scope of the dispensation of our Lord. And he utters the glorious things that came about in His birth and in His epiphany, and as far as* His passion, reciting in this géhdénté that one voluntary passion : that is, until He delivered His body and His blood and sacrificed Himself voluntarily.... And when he arrives at the end of the account of the sacrifice, that is, after He has delivered His body and His blood, then he completes (lit. ‘makes’) the gehantad with the seal of the Trinity. And the people...answer after him, Amen.’ [
How unlike this is to the corresponding portion of the Liturgy of Addai and Mari a glance at Br. p. 285 will shew. The modern rite has no historical prelude to the Institution ; the formula of Institution itself has to be supplied from elsewhere ; and the ‘ Kanina’ to which the people answer ‘ Amen’ has no mention of the Trinity.
Are we to suppose that George of Arbél has here supplied us with a sketch of an earlier formula belonging to the Liturgy of Addai and Mari? This must be regarded as extremely doubtful. It looks to me rather as though he had directly in mind here the actual Liturgy of ‘ Nestorius,’ for :—
1, ‘Nestorius’ contains a similar prelude to the Institution.
2. Whenever George quotes the words of Institution (even where there is no reference to the liturgy) he does so according to the formula of ‘ Nestorius.’
3. In ‘Nestorius’ there is, just after the Institution, a ‘Canon’ men- tioning the Trinity, to which the people answer ‘ Amen.’
1 Le. the prayer beginning with the Preface and ending, as it appears, with the recital of the Institution.
2 This refers to the Preface.
3 «As far as,’ here, and ‘until,’ in the next line, represent the same Syriac word (<=nax_), which George uses elsewhere also in the inclusive sense.
le