On Betrothal and Marriage Rites

Chapter Seven: On the Mystery of Betrothal and Its Completion. And in it there are six sections. First Section: On the Law of Betrothal, that it was given by God. For it is said that this law of betrothal God commanded through Moses, when he said: It is not fitting that Adam should be alone, but let a helper be made for him, like unto him. And he took a rib from his ribs and made her his wife. And our Lord Jesus Christ confirmed this commandment, in that he said: From the beginning, male and female he created them. And in that he said: Let a man leave his father and his mother and cleave to his wife, and let the two of them be one flesh. And also the divine apostles, when they adhered to this commandment, arranged, saying: Holy marriage is in everything, and their bed is pure. How much more so is pure marriage, as the Apostle said, in that he forbade the pollution of [...] and fornications. And also the first canon, that of the Synod of Gangra, says: If anyone does evil to marriage, and to the bed of a woman sleeping with her husband, when she is a faithful wife, chaste and modest, he shall be excommunicated. And also the fourth canon of this same synod says: If anyone separates to receive communion from a priest who has married, he shall be excommunicated. And also, because marriage is the cause of the increase of the human race and its propagation.

also, because the rational soul, which is the first perfection of the natural and organic body, does not come from these nor from that which is the cause of moving the body and attaining all the actions that are in potentiality, is not to be thought that marriage is more honorable than virginity. And from that which is in solitude, a person lives and works, but know that marriage is for those who are purified from the desire of the flesh and from the passions of the body, only the spiritual ones are better and more excellent, as the divine Paul said. Again, I say to those who have sons and widows: if they are able, they should remain as I am; if not, they should endure and marry. For it is better to take a wife than to burn with desire. The second section: Because this sensible union is a type of the intelligible union, it is said that everything in this visible and sensible world is a type and shadow of that world which is invisible and insensible, as the great Dionysius said. And because of this, everything that is done here sensibly points to something else, that is, it is a sign of what is understood intellectually. Thus also this union which is accomplished carnally in marriage is a type and sign of another spiritual union. For this, the divine apostle Paul mentions in his epistle to the Ephesians. For he says that the husband is the head of the wife, just as Christ is the head of the Church.

shows also in this, that the man is the head of the woman, because of the taking of her from his rib, and because for him she was created, and as a helpmate she was given, and for this reason it is right that she be subject to him. But Christ is the head of the Church, in that he is the life-giver of the creation, and from him are the perfect completion and fullness. Again he says: But the Church is subject to Christ, just also wives to their husbands. For the Church calls the assembly of the faithful who are in Christ, that is, those who confess him and are subject to him and worship him, as to the Lord and Creator, from whom came to be that which had its existence in the potential of the Fatherhood of God the Word, which from the likeness of the image of servitude is now. It is right for the woman to be subject to her husband, because from him she is and not he from her. And again, because of the truth of that bond which as a command he gave to the woman, so also to men he says: Men, love your wives, as also Christ loved his Church, and gave himself over for her sake, to sanctify her and purify her by the washing of water, and to establish her as Church, himself being glorified. And that one, as he shows true love towards his Church, by the suffering on her behalf, so also it is right for you to preserve the love of this bond towards your wives, to sanctify their souls and preserve purity and holiness. For as Christ is with his bond to God the Word, there is neither suffering nor mortality nor corruption nor dissolution, and the life of the resurrection, so also he dwells with his Church lovingly through her bond with him.

shows also in this, that the man is the head of the woman, because of the taking of her from his rib, and because for him she was created, and as a helpmate she was given, and for this reason it is right that she be subject to him, so that she might be established after the resurrection and be set perfectly in her place. Thus also you, O men, it is right for you to persevere in true and pure love towards your wives. And again he says: He who does not love his wife loves himself. For no man hates his own body, but rather cares for it and tends to it. For in the first creation of Adam and the taking of his rib and its fashioning into a woman for him, they were one body in union. Because of this it is right: just as a man cares for his body and tends to it, so also it is right that he have concern that he also care for and tend to the body of his wife. She is like that which Christ is to his Church. For the members of his body are parts, some of his flesh and some of his bones. Just as Eve was from Adam, from his flesh and from his bones, so also the members of Christ are parts, in the union which is by the grace of the Holy Spirit, which was given to us in holy baptism and in the renewal of the altar, by which we are finally made like Christ for the resurrection, without death and without change. And again he says: This is a great mystery. For if one says this concerning Christ and his Church, that the revelation and manifestation of the act is because of man and woman in the spoken word, yet the mystery is hidden within them, that of Christ and his Church, which is the crown of the faithful, because in him and in his Church the type and images of the sacraments were completed and fulfilled.

because just as the type of birth is that example for the world in a sensible manner, so also in Christ there is for us a spiritual birth through his union with his Church, which is his spiritual body; and he gave us to be like him in peaceful life and not in painful ones; and the treasure was placed in houses with goods which cannot be spoken of in flesh to translate them. In these and like these, the fathers who were filled from the Spirit of Holiness spread out, who were joined to these heavenly ones. Rightly they united and with the order they drove, and they taught how one sees those which are not seen in visible things, and from sensible things they ascended to intelligible things. It was shown therefore in these things above, that this sensible union which makes one from two in partnership, as the divine book teaches, is similar in some way to that intelligible union which makes one with many. In that it is like a type for the fulfillment, and like a shadow for the body of the truth of wills. And because Christ has a bride, the bridegroom, in the lineage of the wise and foolish, also John the Baptist, that heavenly bridegroom, said: "He who has the bride is the bridegroom." The lover of the bridegroom is he who stands and listens to him; and many like these who take wives in a lineage like this, a man can find. But with the word of the divine apostle, and not on one single occasion, to bring them. The third section. Because how these are compared which are completed in betrothal, to those of Christ and his Church, it is said.

that when the mystery of the anointing of the three children is performed, the betrothal of the woman, the coming of the Lord, is signified to this world. Through betrothal, the salvation which he proclaimed to us of the kingdom of heaven, this which he hastened to take and to crown. Not, however, by a deed was the truth accomplished, for thus also the bridegroom and the bride, they have no need to participate together in betrothal, because the time of pleasure has not yet arrived for them. In that they are equal together with the inner in the concealment from one another, just as all the wicked in this world are concealed from pleasure and are equal in it, the faithful and the infidels. That which gives honor to one another in the lack of those who lack. To the difficulty of the preservation of the laws. And the endurance of afflictions which from the persecutions of the enemies in this world the faithful receive. That which is covered and gives to the bride-price and when they are bitter and difficult for them because of love of money: and their exchange from them, to that exchange which is like death: because even the hidden is in it the hope of resurrection: and the pleasure which is to be found. But it grieves them when they are exchanged, just as it grieves those who give their money, even there is the joy of the bride. The feasts which they make: and the songs which go out and the arrangement of foods: for the resurrection which will be through the mediation of angels: who choose seeds from among the sins. Like. That which covers songs from every side like those who are equal for the kingdom cover for them to the western side and care for their own.

that which the priest and deacons stand at the head of the sanctuary, is like the standing of our Lord Christ when he sat, and his angels who stand before him. That which places the bridegroom and the bride with their groomsmen and bridesmaids on his left, is like the placing of the heavenly bridegroom with his sheep on his right and the kids on his left. The blessings which the priest pronounces over the words which the king said to the bride from his right, that the blessings of my father and the rest of the likenesses may come. For the groomsmen and bridesmaids, the blessings which are signed for them are not read, because that fragrance does not enter. That which the bridegroom and bride remain in the bridal chamber, and the groomsman and bridesmaid go out, and the door is closed, is like the doors of the heavenly bridal chamber which are closed when the bridegroom enters. The groomsman and bridesmaid sit at the door, and they are called and it is not opened for them, as the foolish in the place, and the evil servant makes them delay, so that the bridegroom does not enter. The union of the bridegroom and bride is like the delight of the garden and the fragrance of the beloved which is greater than anything visible. The dances which the groomsmen perform are like the torment of the wicked. The fragrance of the middle of the wedding guests, which is like that which is in the middle of the world, and in the middle they delight in the kingdom, and not like the bridegroom and bride who complete their fragrance, nor like the groomsmen who are tormented. The wedding feast which they make for three days, or seven, is that of the three. The mystery of the Trinity they typify, in which the resurrection occurs.

And on the seventh day, the type of the betrothal without end is shown, that which in eternity endures. Just as the days of the week revolve upon themselves, so also the blessed Mar Ephrem. The wedding feast of the bridegroom is mortal; three days and it ceases. The wedding feast of the Church, if you wish, is henceforth and forever. Thus the wise fathers ordained: that in these worldly [rites] they indicated mysteries which, when they are observed, [are understood]. That the type of these which are performed is this: as when they look upon their conduct and know that that which is above is hidden, they do not reach the depth of the mystery of the sacrament. And these are as the power which the sign gives. Section four. Because of the elements without which the crown and the cross are not completed. These are, then, as it were to say: the cup of blood and water, the mixed wine, the girdle, and the bread. First, because as it is said, this is the completion of all the mysteries, and without its mediation not one of the holy mysteries of the Church is completed. For it is by the holy reading that all those who approach perfection are completed, whatever it may be. And as much as can be likened. To him who receives from it completion or perfection, and through his mediation, in God according to what was determined for him and given.

concerning the cup, the cup that is mixed with wine and water, and the priest blesses and sanctifies it for the holy partnership of the bridegroom and bride, while from the two natures, that one nature drinks, one from the other, just as by blood the two testaments, both the Old and the New, were sealed and confirmed. The other, however, that when by the blood of the head, which is in the body, they become partners, they are united with Christ, and with him they become one body, as the divine words teach and confirm. Thus also when the priest is sanctified, that which makes the two persons, the bridegroom and the bride, partners in it, brings joy to them by the divine power, with which is the pure and holy partnership. And because the bridegroom is the head of the bride, and from him she is taken, and he was created first in the beginning and she afterwards, it is fitting that he give the cup according to the measure of her inheritance, two natures to drink: she, however, one nature. Also, because the power of wine passes through the body more than all other drinks, the spiritual fathers distinguished it for sanctification in the cup of the mixture and for drinking, not for anything else. Just as immediately with its drinking, the power of the sanctification passes through the bodies of those who drink it, and in love and joy it makes them partners, because of the cross. The holy cross, however, is the giver of heavenly goods that are given in the kingdom. And like a living witness it is placed in the cup, that by its sanctification the appointed sign is completed, and to enter into those things that are required, so that a good completion may be for them.

concerning the ring, the ring again, because in it the truth of the betrothals is perfected, those that are and for everything that will be. In it the betrothal words are perfected for those who fear to enter the bond of their kingdom, and they seal their contracts. And in it the first ones completed their intentions. For the ring was carried by Eliezer, the servant of Abraham the father, to the house of Laban the son of Bethuel, when for Rebecca, because of Isaac the son of the king, he betrothed. In it the betrothal of Judah with Tamar was completed. And in it the betrothal of Pharaoh the king to Joseph the chaste was perfected when he made him ruler over Egypt. By the ring it was said that King Solomon betrothed the Queen of Sheba, and in it he bound the legions. And in it Daniel was honored in the land of the Babylonians. And by the ring that was placed for the son of the harlot, faith together and authority, lordship and obedience were established, and he received the pledge of future life. Here then it is placed, according to the custom that was established and the rite of the order, where in it the betrothal of the groom to his bride is completed, in everything that was promised to her. Concerning the sign, the sign that the priest marks on the cup, it shows that in mercy and sign God does everything for us. First, in his first blessing, that he made fruitful and multiplied and filled the earth and its inhabitants, and by his sign he adorned Adam in all his glories. And by his sign he crowned Seth who was in his image. And by his sign he increased the beauty of Enosh, and made him a spectacle for all generations. And by his sign he blessed Abraham the father of nations, and after him his seed.

concerning this, the priest blesses the cup, that which was brought to him, with the seal and the sign of the cup. So that when this blessing is brought to his partakers and remains with them and is preserved, by the power of the seal and the sign. Section five. Concerning the sign upon the cup. The sign upon the cup of the betrothed, and these three are they. The first: according to the opinion of the fathers, the priest signs it, saying, "Let your grace descend upon the cup of your betrothed," that which is the praise of the Most High, which is spoken in the high places. The second: at the end of the blessing upon the cup, that which is "in your name, Lord of the worlds." The third again: that which is completed and fulfilled. The other two times: in that which "Let your grace, my Lord, descend," when the praise of the Most High is sung, they sign. And the third: that which is "in your name, Lord of the worlds." When the signs are performed, that which is completed and fulfilled is not among the signs like that of the holy mysteries. The others say: the grace of our Lord Jesus Christ, and at its end they sign upon the cup. And that is the first sign. And the second: that which is at the end, "in your name, Lord of the worlds." And the third: that which is completed and fulfilled. The standing of the betrothed should be such that their faces are toward the altar, and the face of the priest when he consecrates the cup, that is toward the altar. When the first rite is performed, that which is before the holy altar, the betrothed are completed. As all the mysteries in the holy Church are completed. Section six. Concerning the sign of the absolution.

and also not that he should have a memorial in the prothesis, but that even this should not remain as it was said. And also the third sign of the cup has three signs. The first, when he says "Glory," and the second, when he says "Praise." The mercy of the Lord and his forgiveness make the heir of his father's house. This is the saving sign for you. The third: when the imposition of hands comes upon him, "Good God, full of mercy." But if he denies by will, the sign of baptism is cancelled. And again, with three signs it is completed. The first, when, that which is in the "Glory," that you have remembered. The second, that which is at the end of the prayer of the imposition of hands. The third, he signs him with holy oil between his eyes on his forehead and says thus: "He is signed, go forth." And if he is a Jacobite or from another fear of the third person who confesses and in the unity of God is perfected and in the head is perfected, he adds in the final sign thus: "He is signed and sanctified and completed, not go forth in the true faith of his own Eastern confession, in the name of the Father and the Son and the rest." It is said again, that if he denies not by will, or without his knowledge he participated in the mysteries which he saw from the heretics, he is not signed with oil, but with a finger without oil in the same place. These, then, who are signed with great labor are found: from the night of the answer together and preparation and tranquility of thought and sufficiency, by which to such a custom it is to be completed. One of them is found for you. If then it was erroneous in something which is not of the great, by the crowns which from that which is perfected are true many, and that which is more than all and great.

he is in darkness, that sinful one who is without light, both first and last, to be hidden and to be concealed. Hide and conceal. But when he is pressed by contrary events, disturbances, and daily tumults from the adversaries, he is struck. If, however, it is found in the causes that were remembered, something that pertains to the head and the house to the remainder: receive grace from God the giver. But if not, it is not that the written causes are not there, but in the matter that was already written: and the sign that is not witnessed by the testimony of the deeds, and is not known like the present ones. Know, then, that he who holds this, that it is not his own but that of those who are with the testimony of deeds: in the divine theoria they were established. In truth, it is fitting that they be received, and as true ones be known, and also not be rejected. For it is sufficient that this be in the mirror of the fathers. And it is fitting that good interpretation be for all concerning them. To God, then, the abundance of all goods and gifts, praise, honor, thanksgiving, and adoration, now and always and forever and ever. Amen. Completed is the book of the seven causes of the ecclesiastical mysteries, with the help of the Lord, and to the glorious Lord, amen forever and ever. Again, a prayer concerning the confessions which is a decree upon a decree of the Christians who every hour, twice a year, confess their sins before a priest in the church. Once during the Great Fast and another time during the Fast of the Vigil. First: the prayer concerning the confessor. If you have an excommunication or a prohibition from the church, or if you are bound by something of the events.

I have power to absolve you. I absolve you and I dismiss you to the canons of the holy catholic Church, and I confirm you in the true faith. In the name of the Father and the Son and the Holy Spirit, forever, amen. And after this prayer: the confessor confesses his sins. And then the priest asks him, hand in hand, concerning the types. First: concerning the ten types. 1. Love your neighbor as yourself. 2. Do not swear by your God falsely nor by his throne. 3. Honor the Lord's days and feasts. 4. Love your parents and your brothers. 5. And do not kill. 6. And do not commit adultery. 7. And do not steal. 8. And do not bear false witness. 9. And do not covet another man's wife, nor another man's possession. And again he asks him concerning the seven sins which are called mortal. First: pride. 2. Wrath. 3. Envy. 4. Lust. 5. Avarice. 6. Vainglory. 7. Do not despair in affliction. And again he asks him concerning the fourteen commandments, of which seven are concerning the body and seven concerning the soul. First concerning the body: 1. Feed the hungry and give drink to the thirsty. 2. Clothe the naked. 3. Bring strangers and the poor into your house. 4. Visit the sick. 5. Go see the prisoners. 6. Release the captives. 7. Go with the dead. And concerning the seven of the soul: the priest asks the confessor. First: 1. Teach the people. 2. Take to heart the poor. 3. Cast peace among the angry. 4. Forgive those who offend you. 5. Pray for your enemy. 6. Convert the erring. 7. Accept oppression from oppressors. And at the end of all these, he recites this prayer over the head of the confessor.

Lord Jesus Christ, the Son of the living God, by His mercy absolves you. And with the help that is from Him given to me, I absolve you from all your sins which you have confessed now, and from all those which have not come to your mind, so that you may be absolved from them here, and before the high throne of Lord Jesus Christ. And may you have eternal life. In the name of the Father and the Son and the Holy Spirit, forever, amen. And he signed upon his head. This book was completed on the fourth day of the week (Wednesday) in the month of Ḥazīrān (June), in the year one thousand nine hundred and fourteen of the blessed era, and for the passage of times, seasons, and hours, etc., without interruption, forever and ever, amen. It was written in the blessed and holy city of Jerusalem. May the Lord protect that city and preserve its inhabitants from all evils, amen. By the hands of the sinful and guilty great Yawsep the priest. I ask you, O reverend reader, to pray for me in the love of Lord Jesus, one prayer of love for the sake of pardon. The Lord will repay me on the last day, as the priest and presbyter of truth, called Yoḥannan the sickly, the faithful. The Lord has granted him gentle times and joyful days, that he may read in him with gladness of heart, and may profit from him and for others increase profit, amen.