On the Monastic Profession

Chapter Five: On the Perfection of the Anointed Ones And in it there are four sections. Section One: Concerning that which is called the perfect mystery, it is said thus: Everything that is mediated through it is called a mystery. For when it is completed, it is a type of something else that occurs, like that in baptism, which is a type of death and resurrection; and that in the bread and wine of the body and blood, the mystery of the union of the divinity. Thus also other things. Moreover, the name of mysteries applies also to everything through which this mediation occurs. But not concerning just any of the actions individually and authoritatively, but concerning that which is ecclesial. And because of this, concerning the perfect mystery of the Anointed Ones—that is, those who are called solitaries and monks—and concerning that which is prepared and that which is the tonsure, individually and authoritatively, like those first four, but in a lesser degree, together and ecclesially. And because of the mediation of this in its perfection, this is called perfect, and also after the perfect mystery of ordination. It would be fitting to be arranged according to the mind of the faithful. But because not superficially and clearly is the reading of the Spirit remembered in it, here it has seemed good to me to remember it. Section Two: Concerning the perfection of the Anointed Ones, it is said, for the order of monks is outside of all the orders of the faithful, as the great teacher Dionysius teaches when he says: For those who are arranged as Anointed Ones, separate doors are opened for them, and in them they are occupied, and with them they stand. Not as for their rank, but because of typology.

in the same way, when he covers the head of the deacon and the son of the covenant, he says: "You are perfected without covering your head, and you have entered the house of the mysteries and have approached the holy of holies." Again he says to him, when he is not: "That you, through the mediation of the deacons, when it is time, may be taught these divine things fittingly." In the same way, when the anointed ones are baptized by the deacons, while through their hands they are initiated and raised up from the people, in that they purify with all their power, with all purity and perfect prayer, they complete the grace of the calling, something priestly, I have appointed for you. It is not the priestly order. For that is only over priestly ranks. But it is priesthood from priests. And the anointed ones, why are they called? Because of anointing and humility, on account of which even Moses was called anointed of God. The solitary ones, moreover, because of the undivided life and the joy they chose to live in it. And the monks because of dwelling with God. End of the third section. Concerning the mysteries of their perfection, there are indeed mysteries of their perfection, as in the inquiries. The first is this: that the priest, the head of the monastery, or the steward asks him: "Do you deny all the known heresies, and do you truly accept the faith, not wavering, which was proclaimed by the holy apostles, and that not only in the divided lives which are temporal worldly lives without life, but also that you do not even think of thinking in them?" while he confesses openly that he has died to the world and to everything in it.

Then he brings the myron and opens his pharqā and shaves the hair around his head, and casts the myron upon the hair. Through this casting, the dead animal passions die with God the illuminator. And concerning the pure lives that are in them, there is the order of perfection. Third: He marks him with the sign of the cross in the place of the pharqā, with the branding iron in the pattern of the cross, just as it becomes for him henceforth a lamb instead of a wolf. Fourth: He removes his old garment, that which was worn out by the disturbances of error, so that it may not be by the worthlessness of worldly beauties but by the humility of renewed and solitary practices that he is prepared to be exercised. Fifth: He clothes him with a new one, so that the human being who is renewed in the image of his Creator. Sixth: He girds him with the zūnārā, the mystery of the bond of righteousness. Seventh: He places the kōsītā upon him, the mystery of the crown of the stars and the secret of the firmament. Eighth: He places upon his shoulder the shaddāyā, that which is called the shaddāyā today, the mystery of the spreading of the glory that is future upon this glory which he receives to wear at the end. Ninth: He washes his feet, the mystery of purification from earthly pollutions. Tenth: He clothes him with the sāʿūṯā, the mystery of the answer of the Gospel of peace. Eleventh: He places the cross upon his shoulder, so that he may leave the world and receive the cross of sufferings and stand with his Lord. Twelfth: He sets him before the door of the holy altar, and after prostrations and penitential prayers he offers. And the reception of the grace of the brothers who received him is completed; he marks him with the seal and says.

He is signed and goes out to the work of the solitary life, in the name of the Father and the Son and the Holy Spirit. And the mystery of his distinct perfection, which is from the worldly and the binding of his eternal spiritual world which is above from the worldly. And he covers him with the covering, the mystery of the glory that is enveloped, that which cannot be perceived by the senses to be seen in it. Again he crowns him from it and says: "Your Lord has sent you, the confessor, concerning the renunciation of the animal life, and they are mediators towards the others who cast from them." And again he turns and covers him with that of the confessor, that just as also in the divine birth from the head, the change of the sisters upon the ascent. From the life that is purified: towards the known and illuminating foundation. He examines: thus also this one who now wears. After the teaching concerning him, he says: "Take from his head with the razor four locks of hair, in the pattern of the cross." This shows that he receives perceptibly the cross of sufferings on his head for the fear from all evils. And again, as it came in another place, concerning the complete death from all fleshly desires. He signs him again with the seal, the mystery of his completion in everything and his departure from the world in one, and from all his sins, and that he died from all bodily pains. In that seal now, the place of the oil is that by which the servants were anointed before now. He fills. For today they mark the earth instead of him, the priests. The peace that is given to the one who is completed, the mystery of that which was sought for the erring.

And also the common life of the saints is in some way an image of God, which becomes for him a bond of love with the divine joy in the union with one another. He does not sit, nor does he lean on one of his knees, but stands alone before the priest. The one who completes him through the holy reading is the one who declares that he is not a bringer of others, but that from him and for him he stands in the solitary state. Section Four: Concerning the Signings. The signings that are completed on him are three crosses. The first is on his forehead. The second is on his chest and on the taking of the four corners. And the third is of the completion on the forehead. These are according to what is found written. But if there are in other places other things, it is fitting for the one who is diligent in the matter to seek out the more excellent knowledge and to learn.