On the Priesthood

On the Power of Our Lord Jesus Christ Begins the writing of the book of the seven causes of the ecclesiastical mysteries which was made for the holy commemoration. And the chaste and pure Mar Timothy the Catholicos. Our Lord, help me through your merciful love, amen. First, a preface or rather an introduction, a spiritual outpouring toward the one who desires it from him. The Catholicos Timothy, who by the grace of Christ serves the patriarchal throne, said: "My dear Epistemi, or beloved, honored, virtuous, and excellent one, who is zealous in the fear of God and adorns himself with truth and righteousness, a great son of strict and solitary fasting, that I might write to you something from the seven causes of the mysteries which are accomplished in the holy Church. In that you said that even as a summary it would be useful for you. But ... the foundation of their authors is not known to me. However, what is from the actions which are of the mysteries, they are for those like you who are held in times. And it is not by reading nor by understanding that you have faces or a complete ability, your request is difficult. And for the heat of your love, your equality is worthy. And when you sought the times, and especially inwardly, this desire would be accomplished for your sake. For the completion of your wish. When they take refuge in God as a foundation. Approach. And what is not done, that which you desired in it, is known. Also, the visions of the soul are dark, and its reflections are in worldly old men. Approach and say. When for the praise of God the Father, the Lord of all, for the mysteries, and for the mystery of the Son in whom are the mysteries by the word, approach.

And by the power of the Holy Spirit, the maker of all the types of the ecclesiastical mysteries, the true mysteries that are destined to be inscribed. By the thoughts of the holy fathers, in their ecclesiastical books, diligently guided. And for that which is set upon it to speak, to bring forth the work with power, to show. For he who sets the law is that one. His first intention is for the sake of the law itself, that it may be free. And for him it first comes to be. As when the law itself is broken, the intention immediately follows that which broke it. Or, with the perceptible things that lead to the helpers, or with the knowable things that bear. And in that same setting of the law, it is a helper from on high, by the heavenly powers, something. Those who pass through his powers to the powers of the sons of his church. Or by the wonderful operations above nature. Or by the true epode, which from thought and being that does not err, they offer at the time to be. So that from this, his word may be received and his law be heard, compelled. And from the divine powers themselves, which illuminated and helped him, they followed the canons and laws that he set. And it is not far that even entering into them, their causality. But rather, that intention is woven from their forms to their types, while there is no power that can purify or illuminate and perfect the completion.

And because the types, that is, the apostolic commands and the ecclesiastical canons, were given in writing; they were given, however, by means of the word of tradition, from one to another. Those, like the chain of the life-giving gospel, and in the apostolic epistles, and in the synodical canons and their interpretation, these, like the leavened bread and the sign of baptism and the oil and the laying on of hands and the consecration of altars and the mysteries, and other things of the sort. And by that, weakness and negligence came to completion. From the whole ecclesiastical order, and those who labored in the holy scriptures, neither reading nor understanding, nor even doing a single thing. That which teaches is found. These, however, which were transmitted by word, their causes were completely hidden. And not even in one of the many excellent works is anything of them found. But with this, there is no one among those who are zealous for whom it is not that their knowledge is that it is in vain to know their meaning and to interpret. It seemed to me that something of these I should write, for the remembrance of those who are interpreters and knowers, and for the help of those who are diligent to know and not to teach. For from this, perhaps, some benefit or some help may be gained. And for me and for those who wish to be perfected in the commands. For the Lord is hidden in his commands, as the scriptures teach. And those who seek him in his commands, as they seek him, so they find him. For the meaning that is set before you is that.

to speak concerning the sevenfold completion of the mysteries of the holy Church, through the mediation of the priesthood and the order of the priesthood. The first is that which is fulfilled by means of the cheirotonias, that is, the ordinations. The second is that which consecrates the altar, by which altars are signed. The third is that of holy baptism, the birth of the catechumen and renewal. The fourth is that of the breaking of the Eucharist. The fifth is that of the sick, that is, the solitaries and monks. And the sixth is that of the departed. The seventh is that of the myron and the crown. And because of this, in seven chapters it was summarized. The first chapter is on the priesthood. And in it there are twelve sections. The first section: on the glory of the priesthood. For first of all, our Lord Jesus Christ translated its glory and showed the power of the priesthood, in the utterance which he made to Peter: "You are to me a rock, and upon this rock I will build my Church, and the gates of hell will not prevail against it." And again, "I give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." For it is good that he who is named for the feast should fittingly introduce the Lord, in these words that were spoken. For indeed, Jesus Bar-ʿAnan, by his word, bound the lights of heaven to the height without earth, and Isaiah the prophet, by the sign to Hezekiah, turned back the sun, and Elijah the mighty divided the waters three times, and when he reached and offered, he bound the heavens, and by the word of his mouth he restrained the Assyrian, and there was, with peace, rain and dew.

by this, then, is shown and made manifest the glory of the priesthood, and it is known that to this degree the word of the mysteries has ascended and has taken hold of the foundations of an authority not to be seen on earth or in the heavens: it binds and looses, it kills and makes alive, it brings into the kingdom and casts into Gehenna. And it runs through all and passes through every channel, which is interpreted on earth, and the hidden power of being in the heavens ascends to it. And it is fitted to be placed before the veil of her words—that will which does not change nor move from place to place. And it descends without change, and completes and perfects that which is wrought mystically by means of the words. For the words place the priestly service of the Church upon the secret foundation of the waters, and make of them a womb, a birth of rational sheep. And when the power of the words is cast like seed, it begins to fashion spiritual children in an imperceptible manner; and they are born from the womb of the waters, as from a womb. For it buries in the tomb of the waters those dead in sin, and it raises them up by the sound of her words, from the death of iniquity to the life of righteousness. According to the voice of the Lord, which seals the truth of these actions that are performed openly by her hands, he said to them: "Unless a man is born from water and spirit, he cannot enter the kingdom of heaven." As also he said by the hands of someone: "Go, teach all peoples and baptize them in the name of the Father, the Son, and the Holy Spirit.

from where it is known that they enter the kingdom of heaven, those who are taught and baptized in these names. From that which the signs are for those who believe in these bonds. Demons go out, and with new tongues they speak, and their hands are placed on the sick and they are healed. And how can this be? From that which I send you the tradition of the fathers. In that everything was delivered to me from my father. From the father he received all this great and unspeakable authority: and he hastened to this power for the priesthood. And he added to it to perform that which he performs in heaven. Because of this he ascended to heaven, that he might be seen before the face of God over all. That by this his entry: he brought in the whole nature of mortals. In the hope of the resurrection: and because they are still in mortality, and natural pains oppress them as mortals: he taught men from them. The art of healing not mortal. To those who hold the priesthood, that they may heal pains of body and soul, with invisible medicines. And because healing is not believed in invisibly by the sight of the seers, by reason of the revelation of the hearing of the perception of actions: they sow the seed of faith in themselves, that it may bear fruit. The meanings of the future ends: that when they are worn out in the labor of the world, they will remember the meaning of the future ends in faith. And they remove from them the burden of afflictions.

After he offers his life, he enters the great tabernacle and is perfected. And he finds eternal salvation, and he is appointed to the gifts of the greatness of the priesthood for the priests of his body. They are to absolve through it the sins of the guilty. By that true mystery of absolution, which absolves in heaven. And through this, the priests fill the places of Christ in the Church. So that when Christ is in heaven, the priests show him to his distant vision, through the signs of bread and wine. For when the priest places in the hand of the elders, he says, "The body and blood of Christ." You have seen, my beloved, how in the distant, the boundary is set in mortality, which resists the corruptible signs. ... And it establishes a power, not mortality nor corruptibility. That is, to the greatness of authority which cannot be spoken in the language of the flesh, and it is difficult to speak even in the rational movements of spiritual beings, not material ones. For the blessed Paul, when he extols the greatness of the glory of this ministry along with that legal one, said that if the ministry of obligation is glory, how much more will the ministry of righteousness be increased in glory. And when he shows that the legal glory is nothing, along with the glory of Christ, he says, "For just as that one is not, so also that which was glorified is not glorified," in the measure of this superior glory. And again, that if that one was abolished in glory, all the more so that which endures in glory.

All these things are because of the greatness of the priesthood of Christ, which was given to the sons of his body. That man who was exalted up to the summit of heaven comes, and he flies with the wings of the spirit, and he arrives as far as Paradise. And there he hears the speech that is unspeakable, and it is not permitted for the tongue of mortals to speak in its likeness. These things have no end. When he is able to bring many good things because of the glory of the priesthood. Section two. Concerning the types of the priesthood and of the high priesthood. For the priesthood, with many faces, is signed in many ways. That which is revealed and defined brings, when it is said, "The priesthood is the service of confessing the sons to the likeness that is in God," as far as it is possible for the visible eye, through the medium of the likeness that is known from the substances, in both its natures of the soul, in the intellectual perception of the divine theories, and in the moral disposition of behaviors, or rather in the works that are for the spiritual householders. And that which is said through the medium of the likeness that is known from the substances, as from the great Dionysius, who was initiated into all mysteries, says that from him, when he was with the maker of the holy work, that priesthood came, and it is in the offering of the substances that are above, through the likeness that is like power, which abides unchangeable and unalterable. Holy and like them. Another type at the beginning of the third discourse on the priesthood. He signed it, that of the great Dionysius, which it is.

The word of the interior of all the holy services is divinely set beneath one another; and again the whole interior of the holy ministries of each one of the orders of the priesthood, whatever it may be. Another sign. The priesthood is the way of transferring the faithful from bestial practices to angelic practices, as far as possible, through the mediation of material hymns, in which the type of the incorporeal is formed: the heavenly bread of the Eucharist and the life-giving wine, and the created voice with the canticle, which, when heard, stirs the soul as if from sleep, and from its first place. And thus, when it is freed from the body and released from its bond, it is not hindered in the heavenly substances, but is considered as a dwelling in its chambers. Again, a sign of the order of the priesthood. The order of the priesthood is the presidency, that is, the power which more perfectly completes the first for the power that acts and guides that which was spoken, so that it also suffices for others to acquire the power by which they too may guide and act for others, or even be enriched. And to the likeness that was spoken, bring them. In that very matter, the order of the priesthood in you: how much union with God is possible, and likeness as much as is possible with His greatness, it accomplishes. And to these, they take them alone, as the divine words teach, when they are served by the holy ministries and by the perfect love of His glorious commandments of God.

He says, for when he loves me, my word preserves. My father loves him, and to him he came, and to him he did. For by it the two powers of the self are adorned, for they were clear receivers of the light of the holy words of the divine ministries of the service. For the path of submission was blocked, and the ascent to the heavenly orders, and through their mediation to the union with Jesus, the chief of the priests of truth. Section three. On account of the signs of the priesthood. That priesthood which is more simple and interior, or heavenly, like that of the earthly angels. And it is this. Or it is Mosaic, or ecclesiastical. And the Mosaic priesthood was established by God through Moses for one of the tribes of the sons of Israel. The ecclesiastical priesthood, likewise, was given by God through his divine word to all peoples, as it was more widely spread and poured forth. Let it be grace for all rational beings. Through the mediation of the one who is most high, who is the Son, the Word of the Father. For Moses, like a servant, and not like a son, was entrusted with the divine mysteries. And that heavenly priesthood is more firmly established for the imitation of the likeness of God, for it is not with material sacrifice or with a staff standing before the faces of material seers, but with the knowledge of the creator of angels. That Mosaic priesthood, clearly and remotely, was established for the imitation of the likeness of God.

And this is known, that with seal and splendor alone are the bodily [things] given and established, for they are the pure animal [sacrifices], and they cast off worn garments and put on other, more precious ones in their place, like this one who from |11r the linen [garment] and the faces in the girdles of gold, and the crown of gold and the rest. Apart from that which is something heavenly. And it is known that the house of the rational [soul] is the divine [altar], in which the likeness is depicted that it may be in its perfection. This, then, is that which is ecclesiastical. It is clear that it is something intermediate, and between these two it separates the boundaries: these two priesthoods. In that, as it was established, in the essential [things] it imitates the non-essential forms. And to this the great Dionysius bears witness when he says: For it is that which holds a share in the middle of the two heads, that is, the sensible and the legal, while in that it is compared, by means of the theological known things. In that, because it is turned by perceptible signs and is raised by their hands in a holy manner to God. For there is another apostasy: priesthood or rather pagan priesthood. And because it is not the likeness of God that it serves, but it serves demons, by means of idolatrous prayers, it does not share in anything with these three priesthoods that are mentioned. And its practice is something of false name. Section Four. Because of that which concerns these, it is necessary for each one of the three ecclesiastical orders of the ministry and the priesthood and the head of the priesthood.

For it is by means of the likeness of this place that the perfections are accomplished, and the elevation of that which is inferior to the priestly order, and by means of the adornment that comes after the purifications, that is, by means of the sealing of the inferior types that are superior and that are likened, which is perfection. And to this understanding, a certain one of the Fathers arranges that perfection comes about by means of three things: by means of the mediation of the small that is not divine, and by means of the discipline of the way of God, and by means of the presence of God. And the first service is administered by ministers, as the great Dionysius says in the beginning of the ninth [chapter] on the ministry of Christ. The holy ministry of their divine service of the perfections: the first power is pure and similar to God; their holy purifications that are fulfilled, for there is the work of the ministers. Because of this they were called purifiers. That which is of the second is fulfilled by priests, and because of this the priests were called illuminators, as that Dionysius says in that beginning, that the middle power is the begetting of their illuminations of those who were purified. And that which is of the third is fulfilled by the chief priests, and because of this the chief priests were called perfecters, as the great Dionysius says in that beginning, that there is another power, which also completes those who are before it: the perfecters of those who are fulfilled, which comes about by the knowledge of their perfections. Therefore, the order of priests who fulfill the sanctity purifies them by that first power, and by the middle power baptizes and illuminates them, those who have been purified.

In that other, which is also the elevation of the powers of the service of the priesthood, it completes and perfects for those who have participated in the divine light, and it perfects them in the fullness of the true knowledge of the divine plants, which have been shown to them. And thus there are three orders of the Church, the earthly and the heavenly: ministers, I say, and priests, and heads of priests, just as also three orders, and each one of the churches in the heavens. Section 5. Because just as the three churches in the nine orders correspond to this earthly church, the heavenly churches are said, while all of them together are known as spiritual, and this earthly one as perceptible, just as that one also: three churches in nine orders. And thus they are distributed: the highest and first church in three orders, which are patriarchs, metropolitans, bishops, and archbishops; and again the middle and second church in three orders, which are presbyters, deacons, and subdeacons who are appointed; and again the other, last and third church in three orders, which are readers, cantors, and ascetics who are counted. But because the theological mysteries are received from the great Dionysius, and he alone in this one earthly church fittingly teaches in three orders, they follow in his footsteps. But if someone should turn and say: "If there are not orders from them, and to them these six others correspond," how are they arranged in the church? They say.

...of the orders, but these three high ones: one is the same perfect grade. And they do not differ from each other in the grade of excellence. And this is known from two things. One: from the fact that a single bishop cannot consecrate a patriarch, in the same manner; nor can a patriarch alone consecrate a bishop. The second: from the fact that at that time all the bishops together were called by one name, as the books testify. Thus also when the ranks are elevated in grade, one of them who is sufficient to fill the interior, the service of obedience is performed. And the last: the readers, I say, and the chanters and the deacons: they are not perfected by the laying on of hands, but only a commission is given to them in the order of prayer, which is by the call: that one chants, that one reads, that one ministers to those who are baptized. And the hypodeacons also are not ordained, but like those who are preceded, they are designated to receive the grade of the ministry that is offered. End of the sixth section. Because the priesthood is not governed by lineage, nor by Jewish circumcision, but by the laying on of priestly hands. It is said that even through Moses God commanded that a man who is a stranger, who is not from the seed of Aaron, should not approach to place the incense of spices before the Lord. And that they should be careful to preserve the priesthood, like the house of Korah and Uzziah, who were divided by placing on the head. But it is his own authority to depose and to consecrate.

...of the orders, but these three high ones: one is the same perfect grade. And they do not differ from each other in the grade of excellence. And this is known from two things. One: from the fact that a single bishop can And as it pleased him and he chose Ahron by the hand of Moses, again it pleased him and he deposed his priesthood by the hand of another prophet, and brought in another in her place. Thus the higher teacher says concerning Ahron: "I said to you, 'Your house and the house of your father will minister before me forever.' And now the Lord says, 'Woe to me, for I have established this priest who is faithful as my heart, and I have chosen for him a faithful house, and he walks before me all the days of Christ.' And by another prophet: 'Did I not depose knowledge, and depose you from the priesthood?' And by another again: 'Did I not send curses upon you, your teachers, and curse your blessings, and cast dust upon your faces, and dust upon your ears?' And the rest of the other things that are known, concerning choosing and deposing at all times. Also concerning this, Melchizedek is fitting. The true priest of the house of the peoples, he of whose likeness David said, that his priesthood is of Christ forever. And by the prophet Ezekiel, concerning Zadok he said, that God establishes his ministry, when he deposed the first priests and chose others in their place. Every man of the seed of Aaron, who is circumcised in his heart and circumcised in his flesh, shall not enter my sanctuary, nor the Levites who separated from me, when they erred with the sons of Israel from me. They shall not approach any of my holy things before me for my ministry, and they shall not approach any of my holy things, and they shall receive all their shame. And the priests and the Levites, the sons of Zadok, who in their house are by name and offering to the righteous Melchizedek, they shall approach my ministry, and they shall offer before me fat and blood.

body and blood are offered to God, with bread and wine, according to the rite of Melchizedek. And they entered the sanctuary, and they approached the altar, and they did not drink the wine when they entered the court. And the rest like these. For it is evident that when the priesthood of the house of Aaron did not exist, it pleased the Most High, and he stretched out his hand over Moses and made him anew a new priest, a priest-maker of priests. And by the laying on of the hand of Moses, the priestly power was transmitted and given to Aaron the Levite. And thus it was transmitted in the wonderful jubilees among the tribe of the Levites, until it pleased God in his Messiah, the priest of truth, and by the holy laying on of hands upon the heads of his apostles. ... 2 ... And by the authority of his Spirit and by the dispensation of his grace, the priestly power was able to be prepared for the gift of his ordination. And he made them spiritual priests by the Spirit of holiness, which he sent from heaven, that which in the likeness of tongues of fire upon their heads descended and was distributed, so that it would not be lacking in the multitude of recipients, while being distributed in the manner of a rational radiance and a fiery light. And just as from spiritual ordination Moses became a priest, and not from the jubilee, so from spiritual ordination are the priests of the peoples, and not from the jubilee. For indeed the mystery of ordination is superior in truth, by the lower measure of the jubilee of nature. And for this reason, the sons of Eli did not think, but the mystery in the scriptures testifies. It teaches again that Moses was commanded: "Take Joshua, the man in whom is the Spirit, and lay your hand upon him.

and give glory upon him, as the ordination of the elder is completed. And not by the Jubilee. For concerning this it is written, that Joshua son of Nun was filled with the spirit of wisdom, because Moses placed his hands upon him. As also the venerable one was initiated to confirm that by the Holy Spirit which descends in the Jubilee from the heads of the spiritual priests, they are consecrated to become priests for God and ministers for his greatness. Moreover, it is commanded that Elijah anoint Hazael to reign over Edom, and Jehu son of Nimshi to reign over Israel, and Elisha son of Shaphat to be a prophet in Israel. And not by the Jubilee of remembrance, nor by the help of a vessel, but by anointing and election from God. And these that have been mentioned are sufficient to cover the intention concerning the Jubilee, and to demonstrate the hidden power of the laying on of hands, by which the power of grace is conveyed to the recipients of the gift. Section seven. Concerning the completion of the laying on of hands. First, concerning the ordination of the high priest. It is said: For as the whole order of priesthood and priestly offices, whether in heaven or on earth, is completed in Jesus the true high priest, in the same form and power of the high priest of God among us, in all the priestly orders that pass on earth, the divine power is transmitted through his hands to all the orders under him. And because of this, without doubt, that which through his mediation is accustomed to be found, and no one among those under him is able to complete or to examine in any way the high and divine mysteries.

and not by the laying on of the head. For he who confuses the order and seizes a rank not his own, or who dares, behold, for the house of Korah and Uzziah the king, who apart from God and the priestly order placed themselves at the head of the priesthood, they were burned with fire. But he who was a leper remained until he died. Also Saul, apart from Samuel the prophet and chief of the priests of that time, sin and curse came upon him. How fittingly the venerable Mar Timothy the Catholicos says in his synodical letter, in his epistle to the royal city of the victorious king: If a hypatos is appointed by the king, a friend of God, who is entrusted with the minting of coinage, that is, the stamp by which monasteries and coins are stamped in his days, not only in this kingdom but in all kingdoms this custom existed, and it existed when there was law and it exists. And if there is found any person who, apart from the one appointed by the king over the stamp of monasteries and coins, takes hold of the minting and imitates and stamps, and also if there are those who, when there are weights and inscribed measures and full patterns, they are with the false minting, and also if there is pure gold and chosen silver stamped, not without cutting of judgment and not without liability to the royal laws, because it is not openly with the knowledge and awareness of the king's appointee, as in secret and hidden it was attempted to stamp monasteries and coins. In this same manner, also in the Church, Catholic.

that which is the royal city of the King of heaven: the *hypostasis* or rather the servant, for a man has the right to reign over the heavenly kings? He who commanded over the *modia* and the royal seal of his own, by which the rational orders of his kingdom are sealed, and are formed, and are shaped, and are perfected, in the image of his honor. Now this seal is like the *kephalaion*, as he said: the name of the Father and of the Son and of the Holy Spirit. The *hypostasis* which holds this, the patriarch or the catholicos, beloved of God, of worthy name and renown. They are sealed, therefore, in this divine order and image: first, for what is this middle one that was entrusted to become? Then the metropolitans; thirdly, the bishops; again, also the priests and deacons, and the remaining orders that fill the need of the Church. This seal and sign is set as a good foundation of the kingdom of heaven. Over those who stand in baptism, they are partners in his suffering and his death and his resurrection and the greatness of the glory of the King of heaven. He who holds in his hands this seal and order: first is the patriarch, as the Lord of the kingdom said concerning Peter: "To you I give the keys and the rest." Paul, when he received this command, sent: "Place, then, a bishop in his church." First, the apostles; then, the priests.

And if someone sets aside the command of that one who entrusted the seal, this one or the *modia* and the seal? Or rather the steward of the rational sheep for the high priesthood? And also that which is seen when likenesses and forms are seen in the *yukane*? And also that which is the multitude that he likened to the head of his own *yuqana*? But because it is not with perception and command of that one in whose hand the seal was entrusted from the heavenly king: secretly, then, and apart from the command, he becomes the faithful servant of the kingdom. He who is to decree the judgment of the power is bound. And his partners. To place at the head of the *sabliye*. And the sheep that are sealed are customarily offered and are dissolved in fire. And to the royal treasury they do not enter. Just as even those sheep that are not perceived as wrath do not enter the treasury of the earthly kingdom. For behold, the first who consecrates is the head of priests, the oil, and marks the altar, and separates and places priests as the law of the order of priesthood requires, that they may be sanctified and approach those who are holy, and participate with those who are divine for those who are divine alone, and with those who are perfect for those who are able to perfect even others, with those, again, who are holy for those who are good and holy. But not a single mystery was fulfilled to completion. The section of the eighth. Concerning the properties of his completion. And the six properties of the completion of the head of priests. One is the *amologyia* that he reads, when he shows his strong confession.

And if someone sets aside the command of that one who entrusted the seal, this one or the *modia* and the seal? Or rather the steward of the rational sheep for the high priesthood? And also that which is seen when likened to the heretics, and that which receives the true teachings, and that which bears witness concerning him to God, indeed, and to the holy angels and his virtues: that as much as he is able, he does not diminish from those things that are fitting for his office. Concerning the second, that which is not accomplished except by two or three bishops, according to the apostolic word. For where two or three are gathered in the name, there I am among them. And by this it is confirmed: that when the grace of God enriches, it enriches others as well. The third: the holy Gospel that is opened upon his head, and the reading of their names, the head of the apostles is called. And by this, two things are known: one, that his ministry is believed, that of Simon and his companions, the rock upon which the Church is built, which is worthy to be; and the other, that like him it confesses that he is the Christ, the Son of the living God. The fourth: the staff that he takes, which signifies his authority. The fifth: the distinct vestments with which he is clothed, namely the *biruna*, the *masrapha*, the *radida*, and the *sutara*. The sixth: that which the priests and the deacon cry out, which is fitting and proper for the greatness of the rank that the recipient receives, and according to his rank and order. Concerning the Patriarch, three times; and concerning the Metropolitan, two times; and concerning the Bishop, one time. Section nine: Concerning the laying on of hands and the completion of the priesthood, what is upon that care, and it nullifies that which is for those who have been purified, by what the holy mysteries of baptism and the reception of the holy sacraments share. The five particulars: one, the approach before the altar of the recipient, to that which is the altar.

and he receives at the altar the gifts. Of the two. The gesture of the two hands is made known, for the offering of the submissive service which submits through it to God, that one who offers, to that which is offered in a holy manner. And that which is offered becomes subject to it, while it is to it. Of the third. The stretching out of his two hands signifies that which stands, then, as power to bless, as the Lord blessed his disciples when he ascended. Of the fourth. The proclamation, that which you have raised your eyes, which signifies that the mother of God is his election and his calling through the mediation of the head of priests. And it is the testimony of the head of priests concerning him, that he receives this sublime gift, that one who was chosen. Of the fifth. The peace which is given to him from his colleagues, as he becomes a householder of the mysteries like them. Section ten. Concerning the laying on of hands and the completion of the service of the order of that which serves anew, a distinct and separate one stands in his obedience. For it is a gesture of one hand, and the raising of one finger from the hand, which signifies that to one offering of those who are purified, from them. And that he stands for the offering of submissive service, and not of completion, or rather of completion: like priests and heads of priests. And he receives one *kakra*, that which he places on his neck when he proclaims. It signifies the completion of his service of those who are entrusted with the ministry. Section eleven. Concerning that which the apostles saw from the Lord, they received these three completions and did not hand them over. Or from them, they say that the apostles received from the time of the Savior and did not hand them over.

and this is known. From that which, when he sends the two hands, two by two, and gives them authority over the fevers and the evil spirits, as it is said: "Cleanse the lepers and the rest." The deacons, or the purified ones, he makes them. And when he breathes upon them and says, "Receive the Holy Spirit," and adds that which, "If you do not forgive sins, they will not be forgiven him; and if you do not take, he will not be taken." The presbyters he makes them. And when he raises his hands and blesses them at the time of his ascent, the bishops he makes them. Section Twelve. Concerning the sign of the cross which is upon all who are ordained, also according to their likenesses it is said, that the seal is from the sign of the cross which was upon them, making known the death of all the desires of the body, and the life which is likened to God. And they look, not in a confused manner, at the divinity of the life of the men of Jesus, he who was humbled unto the cross and unto death, with all the divine conduct which is far from sin, which is signified by it, those who live thus. As many as are in the likeness of his death, in the form of the cross of his life, are far from all sin. Concerning his likeness, the men from the fathers: from behind the head of the one who is ordained unto his eyes, and from the right side to the left side they signed. And they are Mar John and Mar Joazis, Catholic Patriarchs. Others, from between the eyes of the one who is ordained and unto behind his head, and from the left side to the right side. And they are George, Metropolitan of Athor, and those who followed him. And each one of these two made his sign the cause.

and this is known. From that which, when he sends the two hands, two by two, and gives them authority over the fevers and the evil spirits, as it is said: "Cleanse the lepers and the rest." The deacons, or the purified ones, Mar Qthuliqa and those who submitted to him said: "The transmission of the sign over the holy mysteries of the body and blood, and over the altar and the sanctuary, and the confirmation from the altar to the west begins with the sign. And the confirmation of the acts witnesses that it was transmitted thus: when the one who signs extends his hand to the altar, whether over the holy mysteries or over the altar and the sanctuary, and draws it to the west and from north to south. And also over the oil of baptism and the chrism, and over the cup of the Eucharist, and over the paten of incense, and over the censer and the sanctuary. And since this is so, also over the ordinands it is fitting to sign thus, so that all signs may be equal to one another without any difference whatsoever. George the Metropolitan and his companions said: 'And as these testimonies which Mar Qthuliqa brought are true, and all signs from the altar begin with it, and are drawn to the west, and from north to south, but also over the ordinands it is thus fitting for the ordainer to sign.' And because the ordainer stands at the altar with his face to the west, and the ordinand stands before him to the west with his face to the altar, from the fact that he is at the altar, it is fitting that he begin the sign. From between the shoulders of the ordinand to his back, so that this sign of ordination by hand may be completed, to those of the mysteries and the altar and the sanctuary, from the altar to the west. Again, Mar George the Metropolitan said: 'The east of the head is his person, and his west is his back.'

more than from the altar of his person who is to be ordained, it is fitting that he be signed openly, and not in secret. But the distinction according to the power of his order, it is fitting for him to receive whichever of the two signs he wishes. For the sign of both is true and correct. But it is said concerning the matter, that if the sign of ordination were secret, because from the secret to the front, in it is named Mar Mari the Catholicos, that divine grace and power from above exist, and through the medium of ordination, as the power which he receives, he is found to be ordained. And this, in both signs: the first and the second, in that of the good God, and in that of the great God, or of the Lord God the Almighty. But in the third, which is hers, it was separated and sanctified, that after the ordination was completed and finished, he was prepared to ascend to the grade, by the request of the sign from below upwards, with the beginning of the right hand. Also this sign is proper, because those two signs which were mentioned first, with the three fingers which indicate the Trinity, it is fitting to sign, and with this other one, with one finger, a seal, concerning the unity of the divine nature to seal. Now, therefore, with the whole hand he signs, and also here there is no objection. And these writings, as much as we have gathered from the power of the scriptures concerning these matters, and not from our own, and it is sufficient for those whose mind is standing, that they may be made bright by the deeds. It is said again, that if anyone in all the signs, whether of baptism or of the mysteries, or of the oil and the rest, the priests and the head of priests, it is fitting for them to be for the altar.

than from the altar of his person who is to be ordained, it is fitting that he be signed openly, and not in secret. But the distinction according to the power of his order, it is fitting for him to receive whichever by the sign of the laying on of hands, to the west, and not to turn to the altar. Thus also other orders, it is said, that in all their completions they are. The middle is this, a priest or a chief of priests between. God to creation, and from him he asks forgiveness and absolution to sacrifice upon him from the altar. His face to the west it is fitting for him to look, to receive and to give, and not from him is forgiveness and power. Not thus, however, in the laying on of hands, because these from one to another are transmitted through the mediation of the priesthood, because the chief of priests is the giver, and to him authority is given from God, that he may give, distribute, and exercise fittingly to deacons and elders power. And if his face to the altar he were to turn, and they were before him, the signs would not be completed, neither of Mar Catholicus nor of George the Metropolitan, because that one of Mar from his secret place begins that which is to be ordained, and not from his altar, and George from the west to the altar went, and not one of the two to the truth was saved. For this reason fittingly stands the author at the altar and not at the west. Finished, and to the Lord praise eternal.