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ON THE CHURCH SACRAMENTS
CHAPTER I
On the Number of the Church
Sacraments
The Sacraments of the Church, according to the
Divine Scriptures, are seven in number: 1. The Priesthood, which is the ministry
of all the other Sacraments. 2. Holy Baptism. 3. The Oil of Unction. 4. The
Oblation of the Body and Blood of CHRIST. 5. Absolution. 6. The Holy Leaven,
namely, the king.[1] 7.
The sign of the life giving Cross. These are necessary because of the wants of
man in this carnal world. In order for a man to be, and to exist in the world,
he must be born of a carnal mother through a carnal father, though the figure
and perfection of man come from the FATHER of Lights. In a like manner, in order
to belong to a world of immortality, it is requisite to be born of the spiritual
womb of baptism, through the agency of the spiritual father which is the priest,
notwithstanding that form and perfection are imparted by the Holy spirit and by
the power of the Most High. Further, it is requisite for every one belonging to
this world to sustain his temporal life by temporal food, and earthly drink. So,
in like manner, spiritual nourishment and divine drink are a means to him who
is baptized for sustaining his eternal life in God.
Again, as every one who is in the body, through
the changes of the times, and bad conditions, is subject to sickness and disease,
and is in need of physicians who will restore him to his former health if he
follows their injunctions; so the man of God, through the effects of sin, and
immoral living, falls into the disorders of iniquity, and receives health from
the priests of the Church, the spiritual physicians, if he orders himself after
their directions.
The Oil of Unction is used in the birth which
is by baptism, and the Holy Leaven is used in the spiritual food of the Body of
CHRIST. The sign of the life-giving Cross is that by which Christians[2]
are ever kept, and by it all the other Sacraments are sealed and perfected.
But some Christians who possess not the Leaven rockon Marriage, which
is according to CHRIST’S ordinance, (whereby in the place of a mortal deceased
another is raised up), the seventh Sacrament. Should any from without inquire
what constitutes the holiness and sacramental nature of each of these Seven
Sacraments, we reply that these three things sanctify them; First, a true priest,
who has attained the priesthood rightly, according to the requirements of the
Church. Secondly, the word and command of the Lord of Sacraments,[3]whereby
He ordained each of them. Thirdly, right intention and confirmed
faith on the part of those who partake of them, believing that the effect of the
Sacraments takes place by a heavenly power. We shall now treat briefly of each
of the Sacraments separately.
CHAPTER II
On the Priesthood
The Priesthood is the ministry of mediation[4]
between GOD and man in those things which impart forgiveness of sins, convey
blessings, and put away wrath.[5]It
is divided into imperfect, as was that of the law; and perfect, as is that of
the Church.
The foundation of the Priesthood in the Church
is laid on that declaration of the LORD of the Priesthood to St. Peter, in the
region of Caesarea Philippi: “To thee I shall give the keys[6]of
the kingdom of heaven; whatsoever thou shalt bind on earth shall be bound in
heaven; And whatsoever thou shalt loose on earth, shall be loosed in heaven”.
Its superstructure comes from that other injuction: “Feed My lambs.[7]Feed
My sheep. Feed My ewes Its completion and perfection from that He breathed[8]
on them saying: “Receive ye the Holy Spirit; if ye forgive a man his sins, they
are forgiven to him; and you withhold forgiveness of a man’s sins, they shall be
held”.
The old Priesthood was one of generation,[9]
and not one that was based upon manner of life and will, but the new Priesthood
by Apostolic succession, and imparted in the Church through the laying[10]on
of hands, is given to those who are deemed worthy of it after
examination of their manner of life and thought.—"Let these be first examined,[11]and
then let them minister being found blameless.” Therefore the
perfection of this and the imperfection of that Priesthood is evident, since we
know that very many wicked children are begotten to righteous fathers, as Cain,
Kham, and the children of Lot, of Moses, Eli, and others; and good children are
begotten of wicked fathers, as Melchizedek, Abraham, and others. Moreover, the
former Priesthood was conferred by material[12]oil;
but this latter by the immaterial unction of the SPIRIT,[13]through
the laying on of hands. As to the matter of the rules whereby he who
desires the Priesthood is to be tried, whether he be worthy or not, let him who
wishes to know this attend to the words of St. Paul, the tongue of the SPIRIT;
this is a true saying: “If a man desire the priesthood he desireth a good work.
He who becomes a priest must be blameless, the husband of one wife, alert
mentally, modest, of good behaviour, given to hospitality, apt at teaching; not
given to wine, not hasty to strike, but patient, not quarrelsome, not greedy of
lucre. One who rules well his own house, having his children under submission to
bring them up with all purity. For if a man know not how to rule his own
household, how can he take care of the Church of God? He should not be a recent
convert, lest he become proud and fall into the condemnation of satan. Moreover,
he must have a good report from outsiders; lest he fall into reproach, and
snares of satan. Likewise the deacons must be pure, not double-tongued, not
given to much wine, and they should not love impure profits; holding the mystery
of the faith in a pure conscience. And let these. “that is all the degrees of
the Priesthood, be first proved, and only then should they minister, being found
blameless.”[14]
CHAPTER III
On Baptism
Baptism is the immersion in and the washing
with water[15] and this is divided
into five kinds:
First, the washing off the filth of the body, as
is commonly done by all men. Second, the washings according to usages of the law,[16]whereby
it was believed that purity towards God from all carnal uncleanness was
attained. Thirdly, those of the traditions of the elders, such as
“the washing of cups, and pots, brazen vessels, beds”, and as “when they come
from the market, except they bathe, they eat[17]not.”
Fourth, the baptism of John[18],
whereby he preached only repentance and the forgiveness of sins.
Fifth, the baptism of our Saviour[19],
which is received, through the Holy Spirit, for the gift of adoption[20]
of sons, for the resurrection from the dead,[21]and
for everlasting life; which is “the circumcision made without hands, in putting
off the body of the sins of the flesh by the circumcision of Christ.”[22]For
as the circumcision of the flesh was given for a sign denoting those
who were of the family of Israel of old according to the flesh; so the baptism
of Christ is a sign of spiritual relationship to the new Israel, viz., those who
are the called, and the children of God. “But those who received Him, to them He
gave power to become the sons of God.[23]
The matter of Baptism is pure water. If a man
is not born of water and the Spirit[24],
he cannot enter into the kingdom of God”. The form, of baptism is:
“in the Name of the Father, Son, and Holy Spirit[25].”
according to the words of our Saviour. There is also a Sixth Baptism, that of
blood, as our Lord has indicated: “I have a baptism to be baptized[26]
with, and I am oppressed until it is fulfilled”. There is also a
Seventh Baptism, that of tears, after the saying of the fathers. These two are
allied to the fifth, which is an emblem of death and the resurrection.
CHAPTER IV
On the Oil of Unction
The Oil of Unction is an apostolical[27]
tradition, originating from the oil consecrated by the Apostles
themselves, and which by succession has been handed down in the Church of God to
this day. The purpose of its use we learn from its own physical properties, and
from the sacred Scriptures. The Divine book (Bible) instructs us that, according
to the Law, such as were set apart for the symbolical priesthood[28],
or for earthly sovereignty[29],
were anointed with the oil of unction. And in like manner with us:
such as are set apart for the kingdom of heaven and for the true priesthood,
must be anointed with this same manifoldly symbolical unction; in order that
they may be truly anointed ones and brethren[30]of
Christ, who by oneness and His union with God is truly and supernaturally
anointed. “Therefore hath the Lord Thy God anointed[31]
Thee with the oil of gladness above Thy fellows.” He is the Anointer
and the Anointed: the Anointer by His Godhead, and the Anointed by his humanity.
As to the natural properties of oil, we know
that the most eminent artists, after having completed a picture with all its
rich colouring, anoint it with oil, in order that it may not easily be injured,
or receive damage when brought into contact with other objects. In like manner,
those who are drawn after the likeness of the Heavenly King are for the same
reason anointed, lest they should receive damage from the chances of the world
and from the opposition of the devil.
The matter of the Oil of Unction is pure olive
oil. The form the apostolical benediction.
CHAPTER V
On the Oblation
The oblation is a service offered up by those
below to those above, through material elements, in hope of the forgiveness of
sins and of an answer to prayer. The old oblations consisted of irrational
animals[32] and of the blood of
bodies, but with us the Only-begotten[33]of
God, Who took upon Him the form of a servant[34],
He offered His own body a sacrifice[35]
to His Father for the life of the world, and hence He is called by John, “The
Lamb of God[36] which
taketh away the sins of the world.” And again it is said of Him, that
“His blood[37]is the new testament,
shed for many for the remission of sin.” And again: “So God loved[38]the
world that He gave His Only-begotten Son,” Who was offered up to His Father a
living,[39] rational
sacrifice for all the created, thereby reconciling[40]the
world with His Greatness, and bringing salvation to angels and to men.
Now, seeing that it was impossible that His sacrifice upon the cross for the
salvation of all could identically be enacted, in every place, throughout all
ages, and to all men, just as it was, without any alteration, He beheld with an
eye of mercy, and devised in compassion and with great wisdom; and in that
night in which He was betrayed for the life of the world, He took bread into His
holy, pure, and immaculate hands, blessed, broke, and gave it to His disciples
and he said unto them, this is my body which is being broken for the sake of the
life of the world unto remission of sins, likewise he blessed the cup and gave
it to them saying “This is My Blood of the new testament, which will be shed for
many for the remission of sins. Take therefore eat all of you of this bread, and
drink of this cup, and do this, whenever ye shall meet together, in remembrance
of Me.” Through this divine command the bread is changed[41]
into His Holy Body, and the wine into His Precious Blood, and they impart, to
all who receive them in faith and without doubting, the forgiveness of sins,
purification, enlightenment, pardon, the great hope of the resurrection from the
dead, the inheritance of heaven, and the new life, Whenever we
approach these Sacraments we meet with CHRIST Himself and Him we bear upon our
hands and kiss and in partaking thereof, we are being united with Him, His Holy
Body mixing with our bodies, and His innocent Blood mingling[42]
with our blood, and by faith we know Him that is in heaven and Him that is in
the Church, to be but one Body.
The matter of this Sacrament CHRIST ordained to
be of wheat and wine, as being most fit to represent body and blood. The form He
conveys through His life-giving word, and by the descent of the Holy Spirit.
CHAPTER VI
On the Holy Leaven
The holy and blessed Apostles, Thomas and
Bartholomew of the Twelve, and Adai[43]
and Man of the Seventy, who discipled the East, committed to all the
Churches in the East the Holy Leaven, to be kept for the perfecting of the
administration of the Sacrament of our Lord’s Body until His coming again. And
should any Christians dispute the fact of the above mentioned Apostles having
committed to those of the East this sanctified Leaven, on the ground that Peter,
the head of the Apostles, and his companions did not commit it to the Western,[44]
and should object to us on this wise: “If what you say is true, then one of
these two consequences must result: either the Apostles did not
agree in their mode of discipling, which is unseemly to think, or this tradition
of yours is false”. Against these we reply: The Easterns from the day of their
discipleship up to this day have kept their faith as a sacred trust, and have
observed, without change,. the Apostolical Canons; and notwithstanding all the
persecutions which they have suffered from many kings, and their subjection to
the severe yoke of a foreign power, they have never altered their creed nor
changed their canons. Such as are well versed in such matters know full well the
labour and care required on the part of Christians to observe these canons, and
more especially to preserve this Leaven, in a difficult country, where there is
no Christian sovereign to support them, nor any commander to back them, and
where they are continually persecuted, vexed, and troubled. Had this Leaven not
been of Apostolical transmission they would not, most assuredly, have endured
all these afflictions and trials to keep it together with orthodox faith. Then,
as to their argument drawn from Peter and the great Apostles who discipled the
West, we have this to oppose them, — that those Apostles did transmit the same
to the Westerns but that with their alteration of the faith, the canons also
were corrupted by their (Western) subjection to the will of heretical kings.
And, in proof of this statement, we urge that if they all held the traditions of
the Apostles, the Franks would not offer an unleavened, and the Romans (Greeks)
a leavened oblation; since the Apostles did not transmit it in two different
ways. Therefore, the Westerns have changed the faith and the canons, and not the
Easterns.
CHAPTER VII
On the Remission of Sins and Repentance
The human race is apt to err and easily
inclined to sin, and it is hardly possible that all should not be tried with
spiritual diseases; and on this account the healing priesthood was given to heal
freely. “If you forgive[45] a man
his sins, they shall be forgiven”.
“Those that are well need no physician;[46]but
those who are seriously sick “. And, again: “I came not to call the
righteous, but sinners unto repentance”. Three parables I quote to this effect,
that of the Prodigal Son,[47]of
the Hundred Sheep,[48]and
of the Two Debtors,[49]which
were intended to increase the hope of sinners, and to open to them the gate of
repentance which leads to heaven and imparts heavenly happiness. And
in demonstration thereof, the case of Peter after his denial of CHRIST, and of
Paul after his persecution, and the woman who was a sinner, the Publican, and
the Thief upon the cross. Hence it is incumbent upon believers when, through the
infirmity of their human nature, which all cannot keep upright, they are
overcome of sin, to seek the Christian Dispensary, and to open their diseases to
the spiritual Physicians, that by absolution and penance they may obtain the
cure of their souls, and afterwards go and partake of the Lord’s Feast in purity,
agreeably with the injunction of the eminent doctor, who writes thus: “Our Lord
has committed the medicine of repentance to learned physicians, the priests of
the Church. Whomsoever, therefore, Satan has cast into the disease of sin, let
him come and show his wounds to the disciples of the Wise Physician who will
heal him with spiritual medicine”[50]
These things will most assuredly result if they
are done in faith[51], and not
after a worldly manner, for
‘‘whatsoever is not of faith is sin’’ just as
some, people, for lucre’s sake, have made of this sacred thing a merchandize,
and a source of temporal profit.
CHAPTER VIII
On Matrimony and On Virginity
Marriage after the ordinance of CHRIST,
andentered into for the sake of the care and labour of a wife about the house,
and for the bringing up of children in the fear of God, without indifference or
grumbling, and in order that the eye may not wander towards that which belongs
to others, the Scriptures call this a holy estate: “Marriage is honourable[52]
in all and their bed is pure”. Paul makes it the mystery of things
far above this world: “This is a great mystery,[53]but
I speak concerning Christ and His Church”. Hence divorce is unlawful
except for the cause of adultery, or that (reason) which pertains to the soul
and which is devisible into three kinds: sorcery, denial of the faith,[54]and
murder. Or to that of the body: “Whosoever divorces[55]his
wife, except for fornication, causeth her to commit adultery; and whosoever
shall marry her that is separated[56]
committeth adultery”. With regard to Virginity, the steward of God’s
house saith: “I have no commandmentfFor
the commandment of the Lord enjoins matrimony. But should any one desire to keep
his virginity, and to follow, in this respect, the example of the Baptist, of
the SAVIOUR, of Elijah, and of Paul, it is allowable for him so to do, agreeably
with the permission, and not after the command of God. Not, moreover, because he
counts marriage an unholy and contemptible thing, but on account of what it
entails, such as being obliged to mix with the multitude, to have and to hold
converse with them, and to reside in towns and villages, from which all offences
arise, which makes the yoke of marriage heavy and increases one’s cares, and
thus hinders the soul’s spiritual advancement by its manifold connection with
the world. Notwithstanding this, however, he who makes a vow of virginity, and
does not become like a spiritual angel in theory and in practice, is inferior to
a lax layman; for “every man who battles in the contest frees his mind from
everything else”.
[1]
The holy leaven is usually referred to as Malka “the king”.
[2]
I. Cor. 1-18
[3]
I. Cor. 10.15-17
[4]
Numbers Ch. 16.17.26, v. 9.27.3. Jude, 11
[5]
Numbers 16.46-end. Acts 5.1-16
[6]
Matt. 16-19 and 18.18. John 20.23
[7]
John 21.15-17
[8]
John 20.22-23
[9]
Numbers 16.40
[10]
1. Tim. 4.14, 5.22. Titus 1.5-end. Heb. 6.2. Acts 6.6
[11]
I. Tim. 3.1-13. Acts 6.3
[12]
Exodus 30.22-33, 29.7. Leviticus 8.12
[13]
Acts 2.4 6.6, 8 .15-18
[14]
I. Tim. 3.1-10.
[15]
Matt. 3.6-16, Mark 1.5, John 3.22-23,
Compare Acts 16.13 and 16.15, Romans 6.4-5, Col.
2.12, Titus 3.5, 1. Peter 3.21, Heb. 10.22
[16]
Deut. 23.11, Lev. 15.5, 17.15-16
[17]
Matt. 1.5.2-3, Mark 7.3-5-8
[18]
Matt. 3.5-12, John 3.23, Acts 13.24, Acts 19.4
[19]
Matt. 3.11, John 3.5, John 1.33
[20]
II Cor. 6.18, Gal. 3.29, Gal. 4.4-7, Eph. 1-5,
[21]
Rom. 6.3-5: 23, Cot. 2.12
[22]
Cot. 2.11
[23]
John 1.12
[24]
John 3.5, Acts 8.36, Acts 10.47
[25]
Matt. 28.29
[26]
Luke 12.50
[27]
James 5.14, Mark 6.13
[28]
Exodus 30.22-30 and 29.7. Leviticus 8.12
[29]
1. Sam. 10.1, 16.13, I Kings 1.39, II. Kings 9.6, 11.12
[30]
Heb. 2.17
[31]
Psi. 45.7, Heb. 1.9.
[32]
Lev. 4.4, etc.
[33]
John 3.16
[34]
Philipians 2.6-7
[35]
Heb. 9.14
[36]
John 1.29
[37]
Mark 14.24 etc.
[38]
John 3.16 and Heb. 12.24
[39]
Heb. 12.24
[40]
Rom. 5.10, Eph. 2.16, II Cor. 5.19
[41]
The change which the author refers to, however, is not physical, but rather to
the power inherent in this Holy Sacrament for the remission of sins of them that
partake it in true faith.
[42]
I Cor. 10.15-17
[43]
Mar Addai, according to the general opinion is supposed to be the same as "Taddai"
one of the twelve, but according to some others, he together with “Mar Man” is
said to be of the seventy.
[44]
The term ‘Western’ here denotes Christianity within Roman Empire.
[45]
John 20.23
[46]
Mati. 9.12-13
[47]
Luke 15.11-32
[48]
Luke 15.3-7
[49]
Luke 7.41
[50]
This is a quotation from Mar Narsay, renowned doctor of the Church of the East
who lived in fifth century and wrote extensively. It is also quoted in the
service appointed in the Khudra, to be read on the first day of the
commemoration of the Fast of Ninevities.
[51]
Romans 14.23
[52]
Hebrews 13.4
[53]
Eph. 5.32
[54]
I. Cor. 7.10-18
[55]
Matt. 5.32
[56]
In Aramaic the words d’share and shwiqta as used by Christ denote different
meaning, the former is ‘to divorce’, the latter ‘separated’, seperated but not
divorced, likewise it applies to marrying the guilty party in a divorce.
[57]
I Cor.9.25 |
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