Constitutions of the Holy Apostles, with the Ecclesiastical Canons

That a Christian Who Will Not Work Must Not Eat, as Peter and the Rest of the Apostles Were Fishermen, But Paul and Aquila Tentmakers, Jude the Son of James an Husbandman.

LXIII. Let the young persons of the Church endeavour to minister diligently in all necessaries: mind your business with all becoming seriousness, that so you may always have sufficient to support yourselves and those that are needy, and not burden the Church of God. For we ourselves, besides our attention to the word of the Gospel, do not neglect our inferior employments. For some of us are fishermen, some tentmakers, some husbandmen, that so we may never be idle. So says Solomon somewhere: "Go to the ant, thou sluggard; consider her ways diligently, and become wiser than she. For she, having neither field, overseer, nor ruler, prepareth her food in the summer, and layeth up a great store in the harvest. Or else go to the bee, and learn how laborious she is, and her work how valuable it is, whose labours both kings and mean men make use of for their health. She is desirable and glorious, though she be weak in strength, yet by honouring wisdom she is improved, etc. How long wilt thou lie on thy bed, O sluggard? When wilt thou wake out of thy sleep? Thou sleepest awhile thou liest down awhile, thou slumberest awhile, thou foldest thy hands on thy breast to sleep awhile. Then poverty comes on thee like an evil traveller, and want as a swift racer. But if thou beest diligent, thy harvest shall come as a fountain, and want shall fly from thee as an evil runagate." And again:

"He that manageth his own land shall be filled with bread." And elsewhere he says: "The slothful has folded his own hands together, and has eaten his own flesh." And afterwards: "The sluggard hides his hand; he will not be able to bring it to his mouth." And again: "By slothfulness of the hands a floor will be brought low." Labour therefore continually; for the blot of the slothful is not to be healed. But "if any one does not work, let not such a one eat" among you. For the Lord our God hates the slothful. For no one of those who are dedicated to God ought to be idle.

(To purchase a slave, and save a soul,p. 424.) The calm and patient course of the Church in gradually obliterating slavery has been well defended by the pious Spanish Ultramontane writer Jacques Balmès. Of course, he imagines that "the Catholic Church," which wrought the change, was his own Tridentine Communion, Lecky's remarks on the gladiators and slavery as the product of famines and distress are worthy of note, and even he is forced to recognise the ameliorating influences of Christianity from the beginning. He says: -

"Christianity for the first time made charity a rudimentary virtue, giving it a foremost place in the moral type and in the exhortations of its teachers. Besides its general influence in stimulating the affections, it effected a complete revolution in this sphere, by representing the poor as the special representatives of the Christian founder, and thus making the love of Christ rather than the love of man the principle of charity. Even in the days of persecution, collections for the relief of the poor were made at the Sunday meetings. The agapæ, or feasts of love, were intended mainly for the poor; and food that was saved by the fasts was devoted to their benefit. A vast organization of charity, presided over by the bishops, and actively directed by the deacons, soon ramified over Christendom, till the bond of charity became the bond of unity, and the most distant sections of the Christian Church corresponded by the interchange of mercy. Long before the era of Constantine it was observed that the charities of the Christians were so extensive - it may perhaps be said so excessive - that they drew very many impostors to the Church; and, when the victory of Christianity was achieved, the enthusiasm for charity displayed itself in the erection of numerous institutions that were altogether unknown to the pagan world."

The Age at Which Widows Should Be Chosen.

I. Choose your "widows not under sixty years of age," that in some measure the suspicion of a second marriage may be prevented by their age. But if you admit one younger into the order of widows, and she cannot bear her widowhood in her youth, and marries, she will procure indecent reflections on the glory of the order of the widows, and shall give an account to God; not because she married a second time, but because she has "waxed wanton against Christ," and not kept her promise, because she did not come and keep her promise with faith and the fear of God. Wherefore such a promise ought not to be rashly made, but with great caution: "for it is better for her not to vow, than to vow and not to pay." But if any younger woman, who has lived but a while with her husband, and has lost him by death or some other occasion, and remains by herself, having the gift of widowhood, she will be found to be blessed, and to be like the widow of Sarepta, belonging to Sidon, with whom the holy prophet of God, Elijah, lodged. Such a one may also be compared to "Anna, the daughter of Phanuel, of the tribe of Aser, which departed not from the temple, but continued in supplications and prayers night and day, who was fourscore years old, and had lived with an husband seven years from her virginity, who glorified the coming of Christ, and gave thanks to the Lord, and spake concerning Him to all those who looked for redemption in Israel." Such a widow will have a good report, and will be honoured, having both glory with men upon earth, and eternal praise with God in heaven.

That We Must Avoid the Choice of Younger Widows, Because of Suspicion. II. But let not the younger widows be placed in the order of widows, lest, under pretence of inability to contain in the flower of their age, they come to a second marriage, and become subject to imputation. But let them be assisted and supported, that so they may not, under pretence of being deserted, come to a second marriage, and so be ensnared in an unseemly imputation. For you ought to know this, that once marrying according to the law is righteous, as being according to the will of God; but second marriages, after the promise, are wicked, not on account of the marriage itself, but because of the falsehood. Third marriages are indications of incontinency. But such marriages as are beyond the third are manifest fornication, and unquestionable uncleanness. For God in the creation gave one woman to one man; for "they two shall be one flesh." But to the younger women let a second marriage be allowed after the death of their first husband, lest they fall into the condemnation of the devil, and many snares, and foolish lusts, which are hurtful to souls, and which bring upon them punishment rather than rest.

What Character the Widows Ought to Be Of, and How They Ought to Be Supported by the Bishop. III. But the true widows are those which have had only one husband, having a good report among the generality for good works; widows indeed, sober, chaste, faithful, pious, who have brought up their children well, and have entertained strangers unblameably, which are to be supported as devoted to God. Besides, do thou, O bishop, be mindful of the needy, both reaching out thy helping hand and making provision for them as the steward of God, distributing seasonably the oblations to every one of them, to the widows, the orphans, the friendless, and those tried with affliction. That We Ought to Be Charitable to All Sorts of Persons in Want.

IV. For what if some are neither widows nor widowers, but stand in need of assistance, either through poverty or some disease, or the maintenance of a great number of children? It is thy duty to oversee all people, and to take care of them all. For they that give gifts do not of their own head give them to the widows, but barely bring them in, calling them free-will offerings, that so thou that knowest those that are in affliction mayest as a good steward give them their portion of the gift. For God knows the giver, though thou distributest it to those in want when he is absent. And he has the reward of well-doing, but thou the blessedness of having dispensed it with a good conscience. But do thou tell them who was the giver, that they may pray for him by name. For it is our duty to do good to all men, not fondly preferring one or another, whoever they be. For the Lord says: "Give to every one that asketh of thee." It is evident that it is meant of every one that is really in want, whether he be friend or foe, whether he be a kinsman or a stranger, whether he be single or married. For in all the Scripture the Lord gives us exhortations about the needy, saying first by Isaiah: "Deal thy bread to the hungry, and bring the poor which have no covering into thine house.

If thou seest the naked, do thou cover him; and thou shalt not overlook those which are of thine own family and seed." And then by Daniel He says to the potentate: "Wherefore, O king, let my counsel please thee, and purge thy sins by acts of mercy, and thine iniquities by bowels of compassion to the needy." And He says by Solomon: "By acts of mercy and of faith iniquities are purged." And He says again by David: "Blessed is he that has regard to the poor and needy; the Lord shall deliver him in the evil day." And again: "He hath dispersed abroad, he hath given to the needy, his righteousness remaineth for ever." And Solomon says: "He that hath mercy on the poor lendeth to the Lord; according to his gift it shall be repaid him again." And afterwards: "He that stoppeth his ear, that he may not hear him that is in want, he also shall call himself, and there shall be none to hear him."

That the Widows are to Be Very Careful of Their Behavior.

V. Let every widow be meek, quiet, gentle, sincere, free from anger, not talkative, not clamorous, not hasty of speech, not given to evil-speaking, not captious, not double-tongued, not a busybody. If she see or hear anything that is not right, let her be as one that does not see, and as one that does not hear. And let the widow mind nothing but to pray for those that give, and for the whole Church; and when she is asked anything by any one, let her not easily answer, excepting questions concerning the faith, and righteousness, and hope in God, remitting those that desire to be instructed in the doctrines of godliness to the governors. Let her only answer so as may tend to the subversion of the error of polytheism, and let her demonstrate the assertion concerning the monarchy of God. But of the remaining doctrines let her not answer anything rashly, lest by saying anything unlearnedly she should make the word to be blasphemed. For the Lord has taught us that the word is like "a grain of mustard seed," which is of a fiery nature, which if any one uses unskilfully, he will find it bitter. For in the mystical points we ought not to be rash, but cautious; for the Lord exhorts us, saying: "Cast not your pearls before swine, lest they trample them with their feet, and turn again and rend you." For unbelievers, when they hear the doctrine concerning Christ not explained as it ought to be, but defectively, and especially that concerning His incarnation or His passion, will rather reject it with scorn, and laugh at it as false, than praise God for it. And so the aged women will be guilty of rashness, and of causing blasphemy, and will inherit a woe. For says He, "Woe to him by whom my name is blasphemed among the Gentiles."

That Women Ought Not to Teach, Because It is Unseemly; And What Women Followed Our Lord.

VI. We do not permit our "women to teach in the Church," but only to pray and hear those that teach; for our Master and Lord, Jesus Himself, when He sent us the twelve to make disciples of the people and of the nations, did nowhere send out women to preach, although He did not want such. For there were with us the mother of our Lord and His sisters; also Mary Magdalene, and Mary the mother of James, and Martha and Mary the sisters of Lazarus; Salome, and certain others. For, had it been necessary for women to teach, He Himself had first commanded these also to instruct the people with us. For "if the head of the wife be the man," it is not reasonable that the rest of the body should govern the head. Let the widow therefore own herself to be the "altar of God," and let her sit in her house, and not enter into the houses of the faithful, under any pretence, to receive anything; for the altar of God never runs about, but is fixed in one place. Let, therefore, the virgin and the widow be such as do not run about, or gad to the houses of those who are alien from the faith. For such as these are gadders and impudent: they do not make their feet to rest in one place, because they are not widows, but purses ready to receive, triflers, evil-speakers, counsellors of strife, without shame, impudent, who being such, are not worthy of Him that called them.

For they do not come to the common station of the congregation on the Lord's day, as those that are watchful; but either they slumber, or trifle, or allure men, or beg, or ensnare others, bringing them to the evil one; not suffering them to be watchful in the Lord, but taking care that they go out as vain as they came in, because they do not hear the word of the Lord either taught or read. For of such as these the prophet Isaiah says: "Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: for the heart of this people is waxen gross, and they hear heavily with their ears."

What are the Characters of Widows Falsely So Called.

VII. In the same manner, therefore, the ears of the hearts of such widows as these are stopped, that they will not sit within in their cottages to speak to the Lord, but will run about with the design of getting, and by their foolish prattling fulfil the desires of the adversary. Such widows, therefore, are not affixed to the altar of Christ: for there are some widows which esteem gain their business; and since they ask without shame, and receive without being satisfied, render the generality more backward in giving. For when they ought to be content with their subsistence from the Church, as having moderate desires, on the contrary, they run from one of their neighbours' houses to another, and disturb them, heaping up to themselves plenty of money, and lend at bitter usury, and are only solicitous about mammon, whose bag is their god; who prefer eating and drinking before all virtue, saying, "Let us eat and drink, for to-morrow we die;" who esteem these things as if they were durable and not perishing things. For she that uses herself to nothing but talking of money, worships mammon instead of God, - that is, is a servant to gain, but cannot be pleasing to God, nor resigned to His worship; not being able to intercede with Him continuously on

account that her mind and disposition run after money: for "where the treasure is, there will the heart be also." For she is thinking in her mind whither she may go to receive, or that a certain woman her friend has forgot her, and she has somewhat to say to her. She that thinks of such things as these will no longer attend to her prayers, but to that thought which offers itself; so that though sometimes she would pray for anybody, she will not be heard, because she does not offer her petition to the Lord with her whole heart, but with a divided mind. But she that will attend to God will sit within, and mind the things of the Lord day and night, offering her sincere petition with a mouth ready to utter the same without ceasing. As therefore Judith, most famous for her wisdom, and of a good report for her modesty, "prayed to God night and day for Israel;" so also the widow who is like to her will offer her intercession without ceasing for the Church to God. And He will hear her, because her mind is fixed on this thing alone, and is not disposed to be either insatiable, or covetous, or expensive; when her eye is pure, and her hearing clean, and

her hands undefiled, and her feet quiet, and her mouth prepared for neither gluttony nor trifling, but speaking the things that are fit, and partaking of only such things as are necessary for her maintenance. So, being grave, and giving no disturbance, she will be pleasing to God; and as soon as she asks anything, the gift will come to her: as He says, "While thou art speaking, I will say, Behold, I am here." Let such a one also be free from the love of money, free from arrogance, not given to filthy lucre, not insatiable, not gluttonous, but continent, meek, giving nobody disturbance, pious, modest, sitting at home, singing, and praying, and reading, and watching, and fasting; speaking to God continually in songs and hymns. And let her take wool, and rather assist others than herself want from them; being mindful of that widow who is honoured in the Gospel with the Lord's testimony, who, coming into the temple, "cast into the treasury two mites, which make a farthing. And Christ our Lord and Master, and Searcher of hearts, saw her, and said, Verily I say unto you, that this widow hath cast into the treasury more than they all: for all they have cast in of their abundance, but this woman of her penury hath cast in

The widows therefore ought to be grave, obedient to their bishops, and their presbyters, and their deacons, and besides these to the deaconesses, with piety, reverence, and fear; not usurping authority, nor desiring to do anything beyond the constitution without the consent of the deacon: as, suppose, the going to any one to eat or drink with him, or to receive anything from anybody. But if without direction she does any one of these things, let her be punished with fasting, or else let her be separated on account of her rashness. That the Widows Ought Not to Accept of Alms from the Unworthy No More Than the Bishop, or Any Other of the Faithful.

VIII. For how does such a one know of what character the person is from whom she receives? or from what sort of ministration he supplies her with food, whether it does not arise from rapine or some other ill course of life? while the widow does not remember that if she receives in a way unworthy of God, she must give an account for every one of these things. For neither will the priests at any time receive a free-will offering from such a one, as, suppose, from a rapacious person or from a harlot. For it is written, "Thou shalt not covet the goods that are thy neighbour's;" and, "Thou shalt not offer the hire of an harlot to the Lord God." From such as these no offerings ought to be accepted, nor indeed from those that are separated from the Church. Let the widows also be ready to obey the commands given them by their superiors, and let them do according to the appointment of the bishop, being obedient to him as to God; for he that receives from such a one who is worthy of blame, or from one excommunicated, and prays for him, while he purposes to go on in a wicked course, and while he is not willing at any time to repent, holds communion with him in prayer, and grieves Christ, who rejects the unrighteous, and confirms them by means of the unworthy gift, and is defiled with them, not suffering them to come to repentance, so as to fall down before God with lamentation, and pray to Him.

That Women Ought Not to Baptize, Because It is Impious, and Contrary to the Doctrine of Christ.

IX. Now, as to women's baptizing, we let you know that there is no small peril to those that undertake it. Therefore we do not advise you to it; for it is dangerous, or rather wicked and impious. For if the "man be the head of the woman," and he be originally ordained for the priesthood, it is not just to abrogate the order of the creation, and leave the principal to come to the extreme part of the body. For the woman is the body of the man, taken from his side, and subject to him, from whom she was separated for the procreation of children. For says He, "He shall rule over thee." For the principal part of the woman is the man, as being her head. But if in the foregoing constitutions we have not permitted them to teach, how will any one allow them, contrary to nature, to perform the office of a priest? For this is one of the ignorant practices of the Gentile atheism, to ordain women priests to the female deities, not one of the constitutions of Christ. For if baptism were to be administered by women, certainly our Lord would have been baptized by His own mother, and not by John; or when He sent us to baptize, He would have sent along with us women also for this purpose. But now He has nowhere, either by constitution or by writing, delivered to us any such thing; as knowing the order of nature, and the decency of the action; as being the Creator of nature, and the Legislator of the constitution.

That a Layman Ought Not to Do Any Office of the Priesthood: He Ought Neither to Baptize, Nor Offer, Nor Lay on Hands, Nor Give the Blessing. X. Neither do we permit the laity to perform any of the offices belonging to the priesthood; as, for instance, neither the sacrifice, nor baptism, nor the laying on of hands, nor the blessing, whether the smaller or the greater: for "no one taketh this honour to himself, but he that is called of God." For such sacred offices are conferred by the laying on of the hands of the bishop. But a person to whom such an office is not committed, but he seizes upon it for himself, he shall undergo the punishment of Uzziah. That None But a Bishop and Presbyter, None Even of the Inferior Ranks of the Clergy, are Permitted to Do the Offices of the Priests; That Ordination Belongs Wholly to the Bishop, and to Nobody Else.

XI. Nay, further, we do not permit to the rest of the clergy to baptize, - as, for instance, neither to readers, nor singers, nor porters, nor ministers, - but to the bishops and presbyters alone, yet so that the deacons are to minister to them therein. But those who venture upon it shall undergo the punishment of the companions of Corah. We do not permit presbyters to ordain deacons, or deaconesses, or readers, or ministers, or singers, or porters, but only bishops; for this is the ecclesiastical order and harmony. The Rejection of All Uncharitable Actions.

XII. Now, as concerning envy, or jealousy, or evil-speaking, or strife, or the love of contention, we have said already to you, that these are alien from a Christian, and chiefly in the case of widows. But because the devil, who works in men, is in his conduct cunning, and full of various devices, he goes to those that are not truly widows, as formerly to Cain (for some say they are widows, but do not perform the injunctions agreeable to the widowhood; as neither did Cain discharge the duties due to a brother: for they do not consider how it is not the name of widowhood that will bring them to the kingdom of God, but true faith and holy works). But if any one possesses the name of widowhood, but does the works of the adversary, her widowhood will not be imputed, but she will be thrust out of the kingdom, and delivered to eternal punishment. For we hear that some widows are jealous, envious calumniators, and envious at the quiet of others. Such widows as these are not the disciples of Christ, nor of His doctrine; for it becomes them, when one of their fellow-widows is clothed by any one, or receives money, or meat, or drink, or shoes, at the sight of the refreshment of their sister to say: -

How the Widows are to Pray for Those that Supply Their Necessities. XIII. Thou art blessed, O God, who hast refreshed my fellow-widow. Bless, O Lord, and glorify him that has bestowed these things upon her, and let his good work ascend in truth to Thee, and remember him for good in the day of his visitation. And as for my bishop, who has so well performed his duty to Thee, and has ordered such a seasonable alms to be bestowed on my fellow-widow, who was naked, do Thou increase his glory, and give him a crown of rejoicing in the day of the revelation of Thy visitation. In the same manner, let the widow who has received the alms join with the other in praying for him who ministered to her. That She Who Has Been Kind to the Poor Ought Not to Make a Stir and Tell Abroad Her Name, According to the Constitution of the Lord.

XIV. But if any woman has been good, let her, as a prudent person, conceal her own name, not sounding a trumpet before her, that her alms may be with God in secret, as the Lord says: "Thou, when thou doest thine alms, let not thy left hand know what thy right hand cloth, that thine alms may be in secret." And let the widow pray for him that gave her the alms, whosoever he be, as being the holy altar of Christ; and "the Father, who seeth in secret, will render to him that did good openly." But those widows which will not live according to the command of God, are solicitous and inquisitive what deaconess it is that gives the charity, and what widows receive it. And when she has learned those things, she murmurs at the deaconess who distributed the charity, saying, Dost not thou see that I am in more distress, and want of thy charity? Why, therefore, hast thou preferred her before me? She says these things foolishly, not understanding that this does not depend on the will of man, but the appointment of God. For if she is herself a witness that she was nearer, and, upon inquiry, was in greater want, and more naked than the other, she ought to understand who it is that made this constitution, and to hold her peace, and not to murmur at the deaconess who distributed the charity, but to enter into her own house, and to cast herself prostrate on her face to make supplication to God that her sin may be forgiven her.

For God commanded the deaconess who brought the charity not to proclaim the same, and this widow murmured because she did not publish her name, that so she might know it, and run to receive; nay, did not only murmur, but also cursed her, forgetting Him that said: "He that blesseth thee is blessed, and he that curseth thee is cursed." But the Lord says: "When ye enter into an house, say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it; but if it be not worthy, your peace shall return to you."

That It Does Not Become Us to Revile Our Neighbours, Because Cursing is Contrary to Christianity.

XV. If, therefore, peace returns upon those that sent it, nay, upon those that before had actually given it, because it did not find persons fit to receive it, much rather will a curse return upon the head of him that unjustly sent it, because he to whom it was sent was not worthy to receive it: for all those who abuse others without a cause curse themselves, as Solomon says: "As birds and sparrows fly away, so the curse causeless shall not come upon any one." And again he says: "Those that bring reproaches are exceeding foolish." But as the bee, a creature as to its strength feeble, if she stings any one, loses her sting, and becomes a drone; in the same manner you also, whatsoever injustice you do to others, will bring it upon yourselves. "He hath graven and digged a pit, and he shall fall into the same ditch that he has made." And again: "He that diggeth a pit for his neighbour, shall fall into it." Wherefore he that avoids a curse, let him not curse another; for "what thou hatest should be done to thee, do not thou to another." Wherefore admonish the widows that are feeble-minded, strengthen those of them that are weak, and praise such of them as walk in holiness. Let them rather bless, and not calumniate. Let them make peace, and not stir up contention.

Let not therefore either a bishop, or a presbyter, or a deacon, or any one else of the sacerdotal catalogue, defile his tongue with calumny, lest he inherit a curse instead of a blessing; and let it also be the bishop's business and care that no lay person utter any curse: for he ought to take care of all, - of the clergy, of the virgins, of the widows, of the laity. For which reason, O bishop, do thou ordain thy fellow-workers, the labourers for life and for righteousness, such deacons as are pleasing to God, such whom thou provest to be worthy among all the people, and such as shall be ready for the necessities of their ministration. Ordain also a deaconess who is faithful and holy, for the ministrations towards women. For sometimes he cannot send a deacon, who is a man, to the women, on account of unbelievers. Thou shalt therefore send a woman, a deaconess, on account of the imaginations of the bad. For we stand in need of a woman, a deaconess, for many necessities; and first in the baptism of women, the deacon shall anoint only their forehead with the holy oil, and after him the deaconess shall anoint them: for there is no necessity that the women should be seen by the men; but only in the laying on of hands the bishop shall anoint her head, as the priests and kings were formerly anointed, not because those which are now baptized are ordained priests, but as being Christians, or anointed, from Christ the Anointed, "a royal priesthood, and an holy nation, the Church of God, the pillar and ground of the marriage-chamber," who formerly were not a people, but now are beloved and chosen, upon whom is called His new name as Isaiah the prophet witnesses, saying: "And they shall call the people by His new name, which the Lord shall name for them."

Concerning the Sacred Initiation of Holy Baptism. XVI. Thou therefore, O bishop, according to that type, shalt anoint the head of those that are to be baptized, whether they be men or women, with the holy oil, for a type of the spiritual baptism. After that, either thou, O bishop, or a presbyter that is under thee, shall in the solemn form name over them the Father, and Son, and Holy Spirit, and shall dip them in the water; and let a deacon receive the man, and a deaconess the woman, that so the conferring of this inviolable seal may take place with a becoming decency. And after that, let the bishop anoint those that are baptized with ointment. What is the Meaning of Baptism into Christ, and on What Account Everything is There Said or Done.

XVII. This baptism, therefore, is given into the death of Jesus: the water is instead of the burial, and the oil instead of the Holy Ghost; the seal instead of the cross; the ointment is the confirmation of the confession; the mention of the Father as of the Author and Sender; the joint mention of the Holy Ghost as of the witness; the descent into the water the dying together with Christ; the ascent out of the water the rising again with Him. The Father is the God over all; Christ is the only-begotten God, the beloved Son, the Lord of glory; the Holy Ghost is the Comforter, who is sent by Christ, land taught by Him, and proclaims Him. Of What Character He Ought to Be Who is Initiated.

XVIII. But let him that is to be baptized be free from all iniquity; one that has left off to work sin, the friend of God, the enemy of the devil, the heir of God the Father, the fellow-heir of His Son; one that has renounced Satan, and the demons, and Satan's deceits; chaste, pure, holy, beloved of God, the son of God, praying as a son to his father, and saying, as from the common congregation of the faithful, thus: "Our Father, which art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done on earth, as it is in heaven; give us this day our daily bread; and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from the evil one: for Thine is the kingdom, and the power, and the glory, for ever. Amen." What are the Characters of a Deacon.

XIX. Let the deacons be in all things unspotted, as the bishop himself is to be, only more active; in number according to the largeness of the Church, that they may minister to the infirm as workmen that are not ashamed. And let the deaconess be diligent in taking care of the women; but both of them ready to carry messages, to travel about, to minister, and to serve, as spake Isaiah concerning the Lord, saying: "To justify the righteous, who serves many faithfully." Let every one therefore know his proper place, and discharge it diligently with one consent, with one mind, as knowing the reward of their ministration; but let them not be ashamed to minister to those that are in want, as even our "Lord Jesus Christ came not to be ministered unto, but to minister and to give His life a ransom for many." So therefore ought they also to do, and not to scruple it, if they should be obliged to lay down their life for a brother. For the Lord and our Saviour Jesus Christ did not scruple to "lay down His life," as Himself says, "for His friends." If, therefore, the Lord of heaven and earth underwent all His sufferings for us, how then do you make a difficulty to minister to such as

are in want, who ought to imitate Him who underwent servitude, and want, and stripes, and the cross for us? We ought therefore also to serve the brethren, in imitation of Christ. For says He: "He that will be great among you, let him be your minister; and he that will be first among you, let him be your servant." For so did He really, and not in word only, fulfil the prediction of, "serving many faithfully." For "when He had taken a towel, He girded Himself. Afterward He puts water into a bason; and as we were sitting at meat, He came and washed the feet of us all, and wiped them with the towel." By doing this He demonstrated to us His kindness and brotherly affection, that so we also might do the same to one another. If, therefore, our Lord and Master so humbled Himself, how can you, the labourers of the truth, and administrators of piety, be ashamed to do the same to such of the brethren as are weak and infirm? Minister therefore with a kind mind, not murmuring nor mutinying; for ye do not do it on the account of man, but on the account of God, and shall receive from Him the reward of your ministry in the day of your visitation. It

is your duty who are deacons to visit all those who stand in need of visitation. And tell your bishop of all those that are in affliction; for you ought to be like his soul and senses - active and attentive in all things to him as to your bishop, and father and master.

That a Bishop Ought to Be Ordained by Three or by Two Bishops, But Not by One; For that Would Be Invalid. XX. We command that a bishop be ordained by three bishops, or at least by two; but it is not lawful that he be set over you by one; for the testimony of two or three witnesses is more firm and secure. But a presbyter and a deacon are to be ordained by one bishop and the rest of the clergy. Nor must either a presbyter or a deacon ordain from the laity into the clergy; but the presbyter is only to teach, to offer, to baptize, to bless the people, and the deacon is to minister to the bishop, and to the presbyters, that is, to do the office of a ministering deacon, but not to meddle with the other offices.

Those Who Have No Children Should Adopt Orphans, and Treat Them as Their Own Children. I. When any Christian becomes an orphan, whether it be a young man or a maid, it is good that some one of the brethren who is without a child should take the young man, and esteem him in the place of a son; and he that has a son about the same age, and that is marriageable, should marry the maid to him: for they which do so perform a great work, and become fathers to the orphans, and shall receive the reward of this charity from the Lord God. But if any one that walks in the way of man-pleasing is rich, and therefore is ashamed of orphans, the Father of orphans and Judge of widows will make provision for the orphans, but himself shall have such an heir as will spend what he has spared; and it shall happen to him according as it is said: "What things the holy people have not eaten, those shall the Assyrians eat." As also Isaiah says: "Your land, strangers devour it in your presence." How the Bishop Ought to Provide for the Orphans.

II. Do you therefore, O bishops, be solicitous about their maintenance, being in nothing wanting to them; exhibiting to the orphans the care of parents; to the widows the care of husbands; to those of suitable age, marriage; to the artificer, work; to the unable, commiseration; to the strangers, an house; to the hungry, food; to the thirsty, drink; to the naked, clothing; to the sick, visitation; to the prisoners, assistance. Besides these, have a greater care of the orphans, that nothing may be wanting to them; and that as to the maiden, till she arrives at the age of marriage, and ye give her in marriage to a brother: to the young man assistance, that he may learn a trade, and may be maintained by the advantage arising from it; that so, when he is dextrous in the management of it, he may thereby be enabled to buy himself the tools of his trade, that so he may no longer burden any of the brethren, or their sincere love to him, but may support himself: for certainly he is a happy man who is able to support himself, and does not take up the place of the orphan, the stranger, and the widow. Who Ought to Be Supported According to the Lord's Constitution.

III. Since even the Lord said: "The giver was happier than the receiver." For it is again said by Him: "Woe to those that have, and receive in hypocrisy; or who are able to support themselves, yet will receive of others: for both of them shall give an account to the Lord God in the day of judgment." But an orphan who, by reason of his youth, or he that by the feebleness of old age, or the incidence of a disease, or the bringing up of many children, receives alms, such a one shall not only not be blamed, but shall be commended: for he shall be esteemed an altar to God, and be honoured by God, because of his zealous and constant prayers for those that give to him; not receiving idly, but to the uttermost of his power recompensing what is given him by his prayer. Such a one therefore shall be blessed by God in eternal life. But he that hath, and receives in hypocrisy or through idleness, instead of working and assisting others, shall be obnoxious to punishment before God, because he has snatched away the morsel of the needy. Of the Love of Money.

IV. For he that has money and does not bestow it upon others, nor use it himself, is like the serpent, which they say sleeps over the treasures; and of him is that scripture true which says, "He has gathered riches of which he shall not taste;" and they will be of no use to him when he perishes justly. For it says, "Riches will not profit in the day of wrath." For such a one has not believed in God, but in his own gold; esteeming that his God, and trusting therein. Such a one is a dissembler of the truth, an accepter of persons, unfaithful, cheating, fearful, unmanly, light, of no value, a complainer, ever in pain, his own enemy, and nobody's friend. Such a one's money shall perish, and a man that is a stranger shall consume it, either by theft while he is alive, or by inheritance when he is dead. "For riches unjustly gotten shall be vomited up." With What Fear Men Ought to Partake of the Lord's Oblations.

V. We exhort, therefore, the widows and orphans to partake of those things that are bestowed upon them with all fear, and all pious reverence, and to return thanks to God who gives food to the needy, and to lift up their eyes to Him. For, says He, "Which of you shall eat, or who shall drink without Him? For He openeth His hand, and filleth every living thing with His kindness: giving wheat to the young men, and wine to the maidens, and oil for the joy of the living, grass for the cattle, and green herb for the service of men, flesh for the wild beasts, seeds for the birds, and suitable food for all creatures." Wherefore the Lord says: "Consider the fowls of heaven, that they sow not, neither do they reap nor gather into barns, and your Father feedeth them. Are not ye much better than they? Be not therefore solicitous, saying, What shall we eat? or what shall we drink? For your Father knoweth that ye have need of all these things." Since ye therefore enjoy such a providential care from Him, and are partakers of the good things that are derived from Him, you ought to return praise to Him that receives the orphan and the widow, to Almighty God, through His beloved Son Jesus Christ our Lord; through whom glory be to God in spirit and truth for ever. Amen.

Whose Oblations are to Be Received, and Whose Not to Be Received.

VI. Now the bishop ought to know whose oblations he ought to receive, and whose he ought not. For he is to avoid corrupt dealers, and not receive their gifts. "For, a corrupt dealer shall not be justified from sin." For of them it was that Isaiah reproached Israel, and said, "Thy corrupt dealers mingle wine with water." He is also to avoid fornicators, for "thou shall not offer the hire of an harlot to the Lord." He is also to avoid extortioners, and such as covet other men's goods, and adulterers; for the sacrifices of such as these are abominable with God. Also those that oppress the widow and overbear the orphan, and fill prisons with the innocent, and abuse their own servants wickedly, I mean with stripes, and hunger, and hard service, nay, destroy whole cities; do thou, O bishop, avoid such as these, and their odious oblations. Thou shalt also refuse rogues, and such pleaders that plead on the side of injustice, and idol-makers, and thieves, and unjust publicans, and those that deceive by false balances and deceitful measures, and a soldier who is a false accuser and not content with his wages, but does violence to the needy, a murderer, a cut-throat, and an unjust judge, a subverter of causes, him that lies in wait for

men, a worker of abominable wickedness, a drunkard, a blasphemer, a sodomite, an usurer, and every one that is wicked and opposes the will of God. For the Scripture says that all such as these are abominable with God. For those that receive from such persons, and thereby support the widows and orphans, shall be obnoxious to the judgment-seat of God; as Adonias the prophet, in the book of Kings, when he disobeyed God, and both "eat bread and drank water in the place which the Lord had forbid him," because of the impiety of Jeroboam, was slain by a lion. For the bread which is distributed to the widows from labour is better, though it be short and little, than that from injustice and false accusation, though it be much and fine. For the Scripture says: "Better is a little to the righteous, than much riches of the sinners." Now, although a widow, who eats and is filled from the impious, pray for them, she shall not be heard. For God, who knows the heart, with judgment has declared concerning the impious, saying, "If Moses and Samuel stand before my face in their behalf, I will not hear them;" and, "Pray thou not for this people, and do not ask mercy for them, and do not intercede with me

That the Oblations of the Unworthy, While They are Such, Do Not Only Not Propitiate God, But on the Contrary Provoke Him to Indignation. VII. And not these only, but those that are in sin and have not repented, will not only not be heard when they pray, but will provoke God to anger, as putting Him in mind of their own wickedness. Avoid therefore such ministrations, as you would the price of a dog and the hire of an harlot; for both of them are forbidden by the laws. For neither did Elisha receive the presents which were brought by Hazael, nor Ahijah those from Jeroboam; but if the prophets of God did not admit of presents from the impious, it is reasonable, O bishops, that neither should you. Nay, when Simon the magician offered money to me Peter and John, and tried to obtain the invaluable grace by purchase, we did not admit it, but bound him with everlasting maledictions, because he thought to possess the gift of God, not by a pious mind towards God, but by the price of money. Avoid therefore such oblations to God's altar as are not from a good conscience. For says He: "Abstain from all injustice, and thou shalt not fear, and trembling shall not come nigh thee."

That It is Better to Afford, Though It Be Inconsiderable and Few, Contributions to the Widows from Our Own Labours, Than Those Which are Many and Large Received from the Ungodly; For It is Better to Perish by Famine Than to Receive an Oblation from the Ungodly.

VIII. But if ye say that those who give alms are such as these, and if we do not receive from them, whence shall we administer to the widows? And whence shall the poor among the people be maintained? Ye shall hear from us, that therefore have ye received the gift of the Levites, the oblations of your people, that ye might have enough for yourselves, and for those that are in want; and that ye might not be so straitened as to receive from the wicked. But if the churches be so straitened, it is better to perish than to receive anything from the enemies of God, to the reproach and abuse of His friends. For of such as these the prophet speaks: "Let not the oil of a sinner moisten my head." Do ye therefore examine such persons, and receive from such as walk holily, and supply the afflicted. But receive not from those that are excommunicated, until they are thought worthy to become the members of the Church. But if a gift be wanting, inform the brethren, and make a collection from them, and thence minister to the orphans and widows in righteousness. That the People Ought to Be Exhorted by the Priest to Do Good to the Needy, as Says Solomon the Wise.

IX. Say unto the people under thee what Solomon the wise says: "Honour the Lord out of thy just labours, and pay thy first-fruits to Him out of thy fruits of righteousness, that thy garners may be filled with fulness of wheat, and thy presses may burst out with wine." Therefore maintain and clothe those that are in want from the righteous labour of the faithful. And such sums of money as are collected from them in the manner aforesaid, appoint to be laid out in the redemption of the saints, the deliverance of slaves, and of captives, and of prisoners, and of those that have been abused, and of those that have been condemned by tyrants to single combat and death on account of the name of Christ. For the Scripture says: "Deliver those that are led to death, and redeem those that are ready to be slain, do not spare." A Constitution, that If Any One of the Ungodly by Force Will Cast Money to the Priests, They Spend It in Wood and Coals, But Not in Food.

Of Parents and Children.

XI. Ye fathers, educate your children in the Lord, bringing them up in the nurture and admonition of the Lord; and teach them such trades as are agreeable and suitable to the word, lest they by such opportunity become extravagant, and continue without punishment from their parents, and so get relaxation before their time, and go astray from that which is good. Wherefore be not afraid to reprove them, and to teach them wisdom with severity. For your corrections will not kill them, but rather preserve them. As Solomon says somewhere in the book of Wisdom: "Chasten thy son, and he will refresh thee; so wilt thou have good hope of him. Thou verily shalt smite him with the rod, and shall deliver his soul from death." And again, says the same Solomon thus, "He that spareth his rod, hateth his son;" and afterwards, "Beat his sides whilst he is an infant, lest he be hardened and disobey thee." He, therefore, that neglects to admonish and instruct his own son, hates his own child. Do you therefore teach your children the word of the Lord. Bring them under with cutting stripes, and make them subject from their infancy, teaching them the Holy Scriptures, which are Christian and divine, and delivering to them every sacred writing, "not giving them such liberty that they get the mastery," and act against your opinion, not permitting them to club together for a treat with their equals.

For so they will be turned to disorderly courses, and will fall into fornication; and if this happen by the carelessness of their parents, those that begat them will be guilty of their souls. For if the offending children get into the company of debauched persons by the negligence of those that begat them, they will not be punished alone by themselves; but their parents also will be condemned on their account. For this cause endeavour, at the time when they are of an age fit for marriage, to join them in wedlock, and settle them together, lest in the heat and fervour of their age their course of life become dissolute, and you be required to give an account by the Lord God in the day of judgment.

Of Servants and Masters. XII. But as to servants, what can we say more than that the slave bring a good will to his master, with the fear of God, although he be impious and wicked, but yet not to yield any compliance as to his worship? And let the master love his servant, although he be his superior. Let him consider wherein they are equal, even as he is a man. And let him that has a believing master love him both as his master, and as of the same faith, and as a father, but still with the preservation of his authority as his master: "not as an eye-servant, but as a lover of his master; as knowing that God will recompense to him for his subjection." In like manner, let a master who has a believing servant love him as a son or as a brother, on account of their communion in the faith, but still preserving the difference of a servant. In What Things We Ought to Be Subject to the Rulers of This World.

XIII. Be ye subject to all royal power and dominion in things which are pleasing to God, as to the ministers of God, and the punishers of the ungodly. Render all the fear that is due to them, all offerings, all customs, all honour, gifts, and taxes. For this is God's command, that you owe nothing to any one but the pledge of love, which God has commanded by Christ. Of Virgins.

XIV. Concerning virginity we have received no commandment; but we leave it to the power of those that are willing, as a vow: exhorting them so far in this matter that they do not promise anything rashly; since Solomon says, "It is better not to vow, than to vow and not pay." Let such a virgin, therefore, be holy in body and soul, as the temple of God, as the house of Christ, as the habitation of the Holy Spirit. For she that vows ought to do such works as are suitable to her vow; and to show that her vow is real, and made on account of leisure for piety, not to cast a reproach on marriage. Let her not be a gadder abroad, nor one that rambles about unseasonably; not double-minded, but grave, continent, sober, pure, avoiding the conversation of many, and especially of those that are of ill reputation.

That It is Reasonable for the Faithful to Supply the Wants of Those Who are Afflicted for the Sake of Christ by the Unbelievers, According to the Constitution of the Lord.

I. If any Christian, on account of the name of Christ, and love and faith towards God, be condemned by the ungodly to the games, to the beasts, or to the mines, do not ye overlook him; but send to him from your labour and your very sweat for his sustenance, and for a reward to the soldiers, that he may be eased and be taken care of; that, as far as lies in your power, your blessed brother may not be afflicted: for he that is condemned for the name of the Lord God is an holy martyr, a brother of the Lord, the son of the Highest, a receptacle of the Holy Spirit, by whom every one of the faithful has received the illumination of the glory of the holy Gospel, by being vouchsafed the incorruptible crown, and the testimony of Christ's sufferings, and the fellowship of His blood, to be made conformable to the death of Christ for the adoption of children. For this cause do you, all ye of the faithful, by your bishop, minister to the saints of your substance and of your labour. But if any one has not, let him fast a day, and set apart that, and order it for the saints. But if any one has superfluities, let him minister more

to them according to the proportion of his ability. But if he can possibly sell all his livelihood, and redeem them out of prison, he will be blessed, and a friend of Christ. For if he that gives his goods to the poor be perfect, supposing his knowledge of divine things, much more is he so that does it on account of the martyrs. For such a one is worthy of God, and will fulfil His will by supplying those who have confessed Him before nations and kings, and the children of Israel; concerning whom our Lord declared, saying: "Whosoever shall confess me before men, him will I also confess before my Father." And if these be such as to be attested to by Christ before His Father, you ought not to be ashamed to go to them in the prisons. For if you do this, it will be esteemed to you for a testimony, because the real trial was to them a testimony; and your readiness will be so to you, as being partakers of their combat: for the Lord speaks somewhere to such as these, saying: "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungry, and ye gave me meat; I was thirsty, and

ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Then shall the righteous answer, and say, Lord, when saw we Thee an hungered, and fed Thee? or thirsty, and gave Thee drink? When saw we Thee naked, and clothed Thee? or sick, and visited Thee? When saw we Thee a stranger, and took Thee in? or in prison, and came unto Thee? And He will answer and say unto them, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. And these shall go away into life everlasting. Then shall He say unto them on His left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. For I was hungry, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not. Then shall they also answer and say, Lord when saw we Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did

not minister unto Thee? Then shall He answer and say unto them, Verily I say unto you, Inasmuch as ye have not done it unto one of the least of these, neither have ye done it unto me. And these shall go away unto everlasting punishment."

That We are to Avoid Intercourse with False Brethren When They Continue in Their Wickedness.

II. But if any one who calls himself a brother is seduced by the evil one, and acts wickedness, and is convicted and condemned to death as an adulterer, or a murderer, depart from him, that ye may be secure, and none of you may be suspected as a partner in such an abominable practice; and that no evil report may be spread abroad, as if all Christians took a pleasure in unlawful actions. Wherefore keep far from them. But do you assist with all diligence those that for the sake of Christ are abused by the ungodly and shut up in prison, or who are given over to death, or bonds, or banishment, in order to deliver your fellow-members from wicked hands. And if any one who accompanies with them is caught, and falls into misfortune, he is blessed, because he is partaker with the martyr, and is one that imitates the sufferings of Christ; for we ourselves also, when we oftentimes received stripes from Caiaphas, and Alexander, and Annas, for Christ's sake, "went out rejoicing that we were counted worthy to suffer such things for our Saviour." Do you also rejoice when ye suffer such things, for ye shall be blessed in that day.

That We Ought to Afford an Helping Hand to Such as are Spoiled for the Sake of Christ, Although We Should Incur Danger Ourselves. III. Receive also those that are persecuted on account of the faith, and who "fly from city to city" on account of the Lord's commandment; and assist them as martyrs, rejoicing that ye are made partakers of their persecution, as knowing that they are esteemed blessed by the Lord; for Himself says: "Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad, because your reward is great in heaven: for so persecuted they the prophets which were before us." And again: "If they have persecuted me, they will also persecute you." And afterwards: "If they persecute you in this city, flee ye to another. For in the world ye have tribulation: for they shall deliver you into the synagogues; and ye shall be brought before rulers and kings for my sake, and for a testimony to them." And, "He that endureth unto the end, the same shall be saved." For he that is persecuted for the sake of the faith, and bears witness in regard to Him, Christ, and endures, is truly a man of God.

That It is an Horrible and Destructive Thing to Deny Christ.

IV. But he that denies himself to be a Christian, that he may not be hated of men, and so loves his own life more than he does the Lord, in whose hand his breath is, is wretched and miserable, as being detestable and abominable, who desires to be the friend of men, but is the enemy of God, having no longer his portion with the saints, but with those that are accursed; choosing instead of the kingdom of the blessed, that eternal fire which is prepared for the devil and his angels: not being any longer hated by men, but rejected by God, and cast out from His presence. For of such a one our Lord declared, saying: "Whosoever shall deny me before men, and shall be ashamed of my name, I also will deny and be ashamed of him before my Father which is in heaven." And again He speaks thus to us ourselves, His disciples: "He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me; and he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life, shall lose it; and he that loseth his life for my sake, shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" And afterwards: "Fear not them that kill the body, but are not able to kill the soul; but rather fear Him who is able to destroy both soul and body in hell."

That We Ought to Imitate Christ in Suffering, and with Zeal to Follow His Patience.

V. Every one therefore who learns any art, when he sees his master by his diligence and skill perfecting his art, does himself earnestly endeavour to make what he takes in hand like to it. If he is not able, he is not perfected in his work. We therefore who have a Master, our Lord Jesus Christ, why do we not follow His doctrine? - since He renounced repose, pleasure, glory, riches, pride, the power of revenge, His mother and brethren, nay, and moreover His own life, on account of His piety towards His Father, and His love to us the race of mankind; and suffered not only persecution and stripes, reproach and mockery, but also crucifixion, that He might save the penitent, both Jews and Gentiles. If therefore He for our sakes renounced His repose, was not ashamed of the cross, and did not esteem death inglorious, why do not we imitate His sufferings, and renounce on His account even our own life, with that patience which He gives us? For He did all for our sakes, but we do it for our own sakes: for He does not stand in need of us, but we stand in need of His mercy. He only requires the sincerity and readiness of our faith, as the Scripture says: "If thou beest righteous, what doest thou give to Him? or what will He receive at thy hand? Thy wickedness is to a man like thyself, and thy righteousness to a son of man."

That a Believer Ought Neither Rashly to Run into Danger Through Security, Nor to Be Over-Timorous Through Pusillanimity, But to Fly Away for Fear; Yet that If He Does Fall into the Enemy's Hand, to Strive Earnestly, Upon Account of the Crown that is Laid Up for Him.

VI. Let us therefore renounce our parents, and kinsmen, and friends, and wife, and children, and possessions, and all the enjoyments of life, when any of these things become an impediment to piety. For we ought to pray that we may not enter into temptation; but if we be called to martyrdom, with constancy to confess His precious name, and if on this account we be punished, let us rejoice, as hastening to immortality. When we are persecuted, let us not think it strange; let us not love the present world, nor the praises which come from men, nor the glory and honour of rulers, according as some of the Jews wondered at the mighty works of our Lord, yet did not believe on Him, for fear of the high priests and the rest of the rulers: "For they loved the praise of men more than the praise of God." But now, by confessing a good confession, we not only save ourselves, but we confirm those who are newly illuminated, and strengthen the faith of the catechumens. But if we remit any part of our confession, and deny godliness by the faintness of our persuasion, and the fear of a very short punishment, we not only deprive ourselves of everlasting glory, but we shall also become the causes of the

Nay, though he be but a catechumen, let him depart without trouble; for his suffering for Christ will be to him a more genuine baptism, because he does really die with Christ, but the rest only in a figure. Let him therefore rejoice in the imitation of his Master, since is it thus ordained: "Let every one be perfect, as his Master is." Now his and our Master, Jesus the Lord, was smitten for our sake: He underwent reproaches and revilings with long-suffering. He was spit upon, He was smitten on the face, He was buffeted; and when He had been scourged, He was nailed to the cross. He had vinegar and gall to drink; and when He had fulfilled all things that were written, He said to His God and Father, "Into Thy hands I commend my spirit." Wherefore let him that desires to be His disciple earnestly follow His conflicts: let him imitate His patience, knowing that, although he be burned in the fire by men, he will suffer nothing, like the three children; or if he does suffer anything, he shall receive a reward from the Lord, believing in the one and the only true God and Father, through Jesus Christ, the great High Priest, and Redeemer of our souls, and rewarder of our sufferings. To whom

be glory for ever. Amen.

Several Demonstrations Concerning the Resurrection, Concerning the Sibyl, and What the Stoics Say Concerning the Bird Called the Phoenix.

VII. For the Almighty God Himself will raise us up through our Lord Jesus Christ, according to His infallible promise, and grant us a resurrection with all those that have slept from the beginning of the world; and we shall then be such as we now are in our present form, without any defect or corruption. For we shall rise incorruptible: whether we die at sea, or are scattered on the earth, or are torn to pieces by wild beasts and birds, He will raise us by His own power; for the whole world is held together by the hand of God. Now He says: "An hair of your head shall not perish." Wherefore He exhorts us, saying: "In your patience possess ye your souls." But as concerning the resurrection of the dead, and the recompense of reward for the martyrs, Gabriel speaks to Daniel: "And many of them that sleep shall arise out of the dust of the earth, some to everlasting life, and some to shame and everlasting contempt. And they that understand shall shine as the sun, and as the firmament, and as the stars." Therefore the most holy Gabriel foretold that the saints should shine like the stars: for His sacred name did witness to them, that they might understand the truth. Nor is a resurrection

only declared for the martyrs, but for all men, righteous and unrighteous, godly and ungodly, that every one may receive according to his desert. For God, says the Scripture, "will bring every work into judgment, with every secret thing, whether it be good or whether it be evil." This resurrection was not believed by the Jews, when of old they said, "Our bones are withered, and we are gone." To whom God answered, and said: "Behold, I open your graves, and will bring you out of them; and I will put my Spirit into you, and ye shall live: and ye shall know that I the Lord have spoken it, and will do it." And He says by Isaiah: "The dead shall rise, and those that are in the graves shall be raised up. And those that rest in the earth shall rejoice, for the dew which is from Thee shall be healing to them." There are indeed many and various things said concerning the resurrection, and concerning the continuance of the righteous in glory, and concerning the punishment of the ungodly, their fall, rejection, condemnation, shame, "eternal fire, and endless worm." Now that, if it had pleased Him that all men should be immortal, it was in His power, He showed in the examples of Enoch and Elijah, while

He did not suffer them to have any experience of death. Or if it had pleased Him in every generation to raise those that died, that this also He was able to do He hath made manifest both by Himself and by others; as when He raised the widow's son by Elijah, and the Shunammite's son by Elisha. But we are persuaded that death is not a retribution of punishment, because even the saints have undergone it; nay, even the Lord of the saints, Jesus Christ, the life of them that believe, and the resurrection of the dead. Upon this account, therefore, according to the ancient practice, for those who live in the great city, after the combats He brings a dissolution for a while, that, when He raises up every one, He may either reject him or crown him. For He that made the body of Adam out of the earth will raise up the bodies of the rest, and that of the first man, after their dissolution, (to pay what is owing to the rational nature of man; we mean the continuance in being through all ages. He, therefore, who brings on the dissolution, will Himself procure the resurrection. And He that said, "The Lord took dust from the ground, and formed man, and breathed into his face

the breath of life, and man became a living soul," added after the disobedience, "Earth thou art, and unto earth shalt thou return;" the same promised us a resurrection afterwards. ) For says He: "All that are in the graves shall hear the voice of the Son of God, and they that hear shall live." Besides these arguments, we believe there is to be a resurrection also from the resurrection of our Lord. For it is He that raised Lazarus, when he had been in the grave four days, and Jairus' daughter, and the widow's son. It is He that raised Himself by the command of the Father in the space of three days, who is the pledge of our resurrection. For says He: "I am the resurrection and the life." Now He that brought Jonas in the space of three days, alive and unhurt, out of the belly of the whale, and the three children out of the furnace of Babylon, and Daniel out of the mouth of the lions, does not want power to raise us up also. But if the Gentiles laugh at us, and disbelieve our Scriptures, let at least their own prophetess Sibylla oblige them to believe, who says thus to them in express words: -

"But when all things shall be reduced to dust and ashes, And the immortal God who kindled the fire shall have quenched it, God shall form those bones and that ashes into a man again, And shall place mortal men again as they were before. And then shall be the judgment, wherein God will do justice, And judge the world again. But as many mortals as have sinned through impiety Shall again be covered under the earth; But so many as have been pious shall live again in the world. When God puts His Spirit into them, and gives those at once that are godly both life and favour, Then shall all see themselves."

If, therefore, this prophetess confesses the resurrection, and does not deny the restoration of all things, and distinguishes the godly from the ungodly, it is in vain for them to deny our doctrine. Nay, indeed, they say they can show a resemblance of the resurrection, while they do not themselves believe the things they declare: for they say that there is a bird single in its kind which affords a copious demonstration of the resurrection, which they say is without a mate, and the only one in the creation. They call it a phoenix, and relate that every five hundred years it comes into Egypt, to that which is called the altar of the sun, and brings with it a great quantity of cinnamon, and cassia, and balsam-wood, and standing towards the east, as they say, and praying to the sun, of its own accord is burnt, and becomes dust; but that a worm arises again out of those ashes, and that when the same is warmed it is formed into a new-born phoenix; and when it is able to fly, it goes to Arabia, which is beyond the Egyptian countries. If, therefore, as even themselves say, a resurrection is exhibited by the means of an irrational bird, wherefore do they vainly disparage our accounts, when we profess that He

who by His power brings that into being which was not in being before, is able to restore this body, and raise it up again after its dissolution? For on account of this full assurance of hope we undergo stripes, and persecutions, and deaths. Otherwise we should to no purpose undergo such things if we had not a full assurance of these promises, whereof we profess ourselves to be the preachers. As, therefore, we believe Moses when he says, "In the beginning God made the heaven and the earth;" and we know that He did not want matter, but by His will alone brought those things into being which Christ was commanded to make; we mean the heaven, the earth, the sea, the light, the night, the day, the luminaries, the stars, the fowls, the fishes, and four-footed beasts, the creeping things, the plants, and the herbs; so also will He raise all men up by His will, as not wanting any assistance. For it is the work of the same power to create the world and to raise the dead. And then He made man, who was not a man before, of different parts, giving to him a soul made out of nothing. But now He will restore the bodies, which have been dissolved, to the souls that are

still in being: for the rising again belongs to things laid down, not to things which have no being. He therefore that made the original bodies out of nothing, and fashioned various forms of them, will also again revive and raise up those that are dead. For He that formed man in the womb out of a little seed, and created in him a soul which was not in being before, - as He Himself somewhere speaks to Jeremiah, "Before I formed thee in the womb I knew thee;" and elsewhere, "I am the Lord who established the heaven, and laid the foundations of the earth, and formed the spirit of man in him," - will also raise up all men, as being His workmanship; as also the divine Scripture testifies that God said to Christ, His only-begotten, "Let us make man after our image, and after our likeness. And God made man: after the image of God made He him; male and female made He them." And the most divine and patient Job, of whom the Scripture says that it is written, that "he was to rise again with those whom the Lord raises up," speaks to God thus: "Hast not Thou milked me like milk, and curdled me like cheese? Thou hast clothed me with skin and flesh, and hast fenced

me with bones and sinews. Thou hast granted me life and favour, and Thy visitation hath preserved my spirit. Having these things within me, I know that Thou canst do all things, and that nothing is impossible with Thee." Wherefore also our Saviour and Master Jesus Christ says, that "what is impossible with men is possible with God." And David, the beloved of God, says: "Thine hands have made me, and fashioned me." And again: "Thou knowest my frame." And afterward: "Thou hast fashioned me, and laid Thine hand upon me. The knowledge of Thee is declared to be too wonderful for me; it is very great, I cannot attain unto it." "Thine eyes did see my substance, being yet imperfect; and all men shall be written in Thy book." Nay, and Isaiah says in his prayer to Him: "We are the clay, and Thou art the framer of us." If, therefore, man be His workmanship, made by Christ, by Him most certainly will he after he is dead be raised again, with intention either of being crowned for his good actions or punished for his transgressions. But if He, being the legislator, judges with righteousness; as He punishes the ungodly, so does He do good to and saves the faithful. And those saints who for His sake have been

slain by men, "some of them He will make light as the stars, and make others bright as the luminaries," as Gabriel said to Daniel. All we of the faithful, therefore, who are the disciples of Christ, believe His promises. For He that has promised it cannot lie; as says the blessed prophet David: "The Lord is faithful in all His words, and holy in all His works." For He that framed for Himself a body out of a virgin, is also the Former of other men. And He that raised Himself from the dead, will also raise again all that are laid down. He who raises wheat out of the ground with many stalks from one grain, He who makes the tree that is cut down send forth fresh branches, He that made Aaron's dry rod put forth buds, will raise us up in glory; He that raised Him up that had the palsy whole, and healed him that had the withered hand, He that supplied a defective part to him that was born blind from clay and spittle, will raise us up; He that satisfied five thousand men with five loaves and two fishes, and caused a remainder of twelve baskets, and out of water made wine, and sent a piece of money out of a fish's mouth

by me Peter to those that demanded tribute, will raise the dead. For we testify all these things concerning Him, and the prophets testify the other. We who have eaten and drunk with Him, and have been spectators of His wonderful works, and of His life, and of His conduct, and of His words, and of His sufferings, and of His death, and of His resurrection from the dead, and who associated with Him forty days after His resurrection, and who received a command from Him to preach the Gospel to all the world, and to make disciples of all nations, and to baptize them into His death by the authority of the God of the universe, who is His Father, and by the testimony of the Spirit, who is His Comforter, - we teach you all these things which He appointed us by His constitutions, before "He was received up in our sight into heaven," to Him that sent Him. And if you will believe, you shall be happy; but if you will not believe, we shall be found innocent, and clear from your incredulity.

Concerning James the Brother of the Lord, and Stephen the First Martyr. VIII. Now concerning the martyrs, we say to you that they are to be had in all honour with you, as we honour the blessed James the bishop, and the holy Stephen our fellow-servant. For these are reckoned blessed by God, and are honoured by holy men, who were pure from all transgressions, immoveable when tempted to sin, or persuaded from good works, without dispute deserving encomiums: of whom also David speaks, "Precious in the sight of the Lord is the death of His holy ones;" and Solomon says, "The memory of the just is with encomiums:" of whom also the prophet speaks, "Righteous men are taken away." Concerning False Martyrs. IX. These things we have said concerning those that in truth have been martyrs for Christ, but not concerning false martyrs, concerning whom the oracle speaks, "The name of the ungodly is extinguished." For "a faithful witness will not lie, but an unjust witness inflames lies." For he that departs this life in his testimony without lying, for the sake of the truth, is a faithful martyr, worthy to be believed in such things wherein he strove for the word of piety by his own blood.

A Moral Admonition, that We are to Abstain from Vain Talking, Obscene Talking, Jesting, Drunkenness, Lasciviousness, and Luxury. X. Now we exhort you, brethren and fellow-servants, to avoid vain talk and obscene discourses, and jestings, drunkenness, lasciviousness, luxury, unbounded passions, with foolish discourses, since we do not permit you so much as on the Lord's days, which are days of joy, to speak or act anything unseemly; for the Scripture somewhere says: "Serve the Lord with fear, and rejoice unto Him with trembling." Even your very rejoicings therefore ought to be done with fear and trembling: for a Christian who is faithful ought neither to repeat an heathen hymn nor an obscene song, because he will be obliged by that hymn to make mention of the idolatrous names of demons; and instead of the Holy Spirit, the wicked one will enter into him. An Admonition Instructing Men to Avoid the Abominable Sin of Idolatry.

XI. You are also forbidden to swear by them, or to utter their abominable names through your mouth, and to worship them, or fear them as gods; for they are not gods, but either wicked demons or the ridiculous contrivances of men. For somewhere God says concerning the Israelites: "They have forsaken me, and sworn by them that are no gods." And afterwards: "I will take away the names of your idols out of their mouth." And elsewhere: "They have provoked me to jealousy with them that are no gods; they have provoked me to anger with their idols." And in all the Scriptures these things are forbidden by the Lord God. That We Ought Not to Sing an Heathen or an Obscene Song, Nor to Swear by an Idol; Because It is an Impious Thing, and Contrary to the Knowledge of God.

XII. Nor do the legislators give us only prohibitions concerning idols, but also warn us concerning the luminaries, not to swear by them, nor to serve them. For they say: "Lest, when thou seest the sun, and the moon, and the stars, thou shouldest be seduced to worship them." And elsewhere: "Do not ye learn to walk after the ways of the heathen, and be not afraid of the signs of heaven." For the stars and the luminaries were given to men to shine upon them, but not for worship; although the Israelites, by the perverseness of their temper, "worshipped the creature instead of the Creator," and acted insultingly to their Maker, and admired the creature more than is fit. And sometimes they made a calf, as in the wilderness; sometimes they worshipped Baalpeor; another time Baal, and Thamuz, and Astarte of Sidon; and again Moloch and Chamos; another time the sun, as it is written in Ezekiel; nay, and besides, brute creatures, as among the Egyptians Apis, and the Mendesian goat, and gods of silver and gold, as in Judea. On account of all which things He threatened them, and said by the prophet: "Is it a small thing to the house of Judah to do these abominations which they have done? For they have filled the land with

their wickedness, to provoke me to anger: and, behold, they are as those that mock. And I will act with anger. Mine eye shall not spare, neither will I have mercy; and they shall cry in mine ears with a great voice, and I will not hearken unto them." Consider, beloved, how many things the Lord declares against idolaters, and the worshippers of the sun and moon. Wherefore it is the duty of a man of God, as he is a Christian, not to swear by the sun, or by the moon, or by the stars; nor by the heaven, nor by the earth, by any of the elements, whether small or great. For if our Master charged us not to swear by the true God, that our word might be firmer than an oath, nor by heaven itself, for that is a piece of heathen wickedness, nor by Jerusalem, nor by the sanctuary of God, nor the altar, nor the gift, nor the gilding of the altar, nor one's own head, for this custom is a piece of Judaic corruption, and on that account was forbidden; and if He exhorts the faithful that their yea be yea, and their nay, nay, and says that "what is more than these is of the evil one," how much more blameable are

those who appeal to deities falsely so called as the objects of an oath, and who glorify imaginary beings instead of those that are real, whom God for their perverseness "delivered over to foolishness, to do those things that are not convenient!"

A Catalogue of the Feasts of the Lord Which are to Be Kept, and When Each of Them Ought to Be Observed. XIII. Brethren, observe the festival days; and first of all the birthday which you are to celebrate on the twenty-fifth of the ninth month; after which let the Epiphany be to you the most honoured, in which the Lord made to you a display of His own Godhead, and let it take place on the sixth of the tenth month; after which the fast of Lent is to be observed by you as containing a memorial of our Lord's mode of life and legislation. But let this solemnity be observed before the fast of the passover, beginning from the second day of the week, and ending at the day of the preparation. After which solemnities, breaking off your fast, begin the holy week of the passover, fasting in the same all of you with fear and trembling, praying in them for those that are about to perish. Concerning the Passion of Our Lord, and What Was Done on Each Day of His Sufferings; And Concerning Judas, and that Judas Was Not Present When the Lord Delivered the Mysteries to His Disciples.

XIV. For they began to hold a council against the Lord on the second day of the week, in the first month, which is Xanthicus; and the deliberation continued on the third day of the week; but on the fourth day they determined to take away His life by crucifixion. And Judas knowing this, who for a long time had been perverted, but was then smitten by the devil himself with the love of money, although he had been long entrusted with the purse, and used to steal what was set apart for the needy, yet was he not cast off by the Lord, through much long-suffering; nay, and when we were once feasting with Him, being willing both to reduce him to his duty and instruct us in His own foreknowledge, He said: "Verily, verily, I say unto you, that one of you will betray me;" and every one of us saying, "Is it I?" And the Lord being silent, I, who was one of the twelve, and more beloved by Him than the rest, arose up from lying in His bosom, and besought Him to tell who it should be that should betray Him. Yet neither then did our good Lord declare His name, but gave two signs of the betrayer: one by saying, "he that dippeth with

me in the dish;" a second, "to whom I shall give the sop when I have dipped it." Nay, although he himself said, "Master, is it I?" the Lord did not say Yes, but, "Thou hast said." And being willing to affright him in the matter, He said: "Woe to that man by whom the Son of man is betrayed! good were it for him if he had never been born. Who, when he had heard that, went his way, and said to the priests, What will ye give me, and I will deliver Him unto you? And they bargained with him for thirty pieces of silver." And the scripture was fulfilled, which said, "And they took the thirty pieces of silver, the price of Him that was valued, whom they of the children of Israel did value, and gave them for the house of the potter." And on the fifth day of the week, when we had eaten the passover with Him, and when Judas had dipped his hand into the dish, and received the sop, and was gone out by night, the Lord said to us: "The hour is come that ye shall be dispersed, and shall leave me alone;" and every one vehemently affirming that they would not forsake Him, I Peter adding this promise, that I

would even die with Him, He said, "Verily I say unto thee, Before the cock crows, thou shall thrice deny that thou knowest me." And when He had delivered to us the representative mysteries of His precious body and blood, Judas not being present with us, He went out to the Mount of Olives, near the brook Cedron, where there was a garden; and we were with Him, and sang an hymn according to the custom. And being separated not far from us, He prayed to His Father, saying: "Father, remove this cup away from me; yet not my will, but Thine be done." And when He had done this thrice, while we out of despondency of mind were fallen asleep, He came and said: "The hour is come, and the Son of man is betrayed into the hands of sinners. And behold Judas, and with him a multitude of ungodly men," to whom he shows the signal by which he was to betray Him - a deceitful kiss. But they, when they had received the signal agreed on, took hold of the Lord; and having bound Him, they led Him to the house of Caiaphas the high priest, wherein were assembled many, not the people, but a great rout, not an holy council, but an assembly of the wicked and council

of the ungodly, who did many things against Him, and left no kind of injury untried, spitting upon Him, cavilling at Him, beating Him, smiting Him on the face, reviling Him, tempting Him, seeking vain divination instead of true prophecies from Him, calling Him a deceiver, a blasphemer, a transgressor of Moses, a destroyer of the temple, a taker away of sacrifices, an enemy to the Romans, an adversary to Cæsar. And these reproaches did these bulls and dogs in their madness cast upon Him, till it was very early in the morning, and then they lead Him away to Annas, who was father-in-law to Caiaphas; and when they had done the like things to Him there, it being the day of the preparation, they delivered Him to Pilate the Roman governor, accusing Him of many and great things, none of which they could prove. Whereupon the governor, as out of patience with them, said: "I find no cause against Him." But they bringing two lying witnesses, wished to accuse the Lord falsely; but they being found to disagree, and so their testimony not conspiring together, they altered the accusation to that of treason, saying, "This fellow says that He is a king, and forbids to give tribute to Cæsar." And themselves became accusers, and witnesses, and judges, and authors

of the sentence, saying, "Crucify Him, crucify Him;" that it might be fulfilled which is written by the prophets concerning Him, "Unjust witnesses were gathered together against me, and injustice lied to itself;" and again, "Many dogs compassed me about, the assembly of the wicked laid siege against me;" and elsewhere, "My inheritance became to me as a lion in a wood, and has sent forth her voice against me." Pilate therefore, disgracing his authority by his pusillanimity, convicts himself of wickedness by regarding the multitude more than this just person, and bearing witness to Him that He was innocent, yet as guilty delivering Him up to the punishment of the cross, although the Romans had made laws that no man unconvicted should be put to death. But the executioners took the Lord of glory and nailed Him to the cross, crucifying Him indeed at the sixth hour, but having received the sentence of His condemnation at the third hour. After this they gave to Him vinegar to drink, mingled with gall. Then they divided His garments by lot. Then they crucified two malefactors with Him, on each side one, that it might be fulfilled which was written: "They gave me gall to eat, and when I was thirsty they gave me vinegar to drink." And again: "They divided my

garment among themselves, and upon my vesture have they cast lots." And in another place: "And I was reckoned with the transgressors." Then there was darkness for three hours, from the sixth to the ninth, and again light in the evening; as it is written: "It shall not be day nor night, and at the evening there shall be light." All which things, when those malefactors saw that were crucified with Him, the one of them reproached Him as though He was weak and unable to deliver Himself; but the other rebuked the ignorance of his fellow and turning to the Lord, as being enlightened by Him, and acknowledging who He was that suffered, he prayed that He would remember him in His kingdom hereafter. He then presently granted him the forgiveness of his former sins, and brought him into paradise to enjoy the mystical good things; who also cried out about the ninth hour, and said to His Father: "My God! my God! why hast Thou forsaken me?" And a little afterward, when He had cried with a loud voice, "Father, forgive them, for they know not what they do," and had added, "Into Thy hands I commit my spirit," He gave up the ghost, and was buried before sunset in a new sepulchre. But when the first day

of the week dawned He arose from the dead, and fulfilled those things which before His passion He foretold to us, saying: "The Son of man must continue in the heart of the earth three days and three nights." And when He was risen from the dead, He appeared first to Mary Magdalene, and Mary the mother of James, then to Cleopas in the way, and after that to us His disciples, who had fled away for fear of the Jews, but privately were very inquisitive about Him. But these things are also written in the Gospel.