The Initiatory Process in the Byzantine Tradition: Texts in Translation from Early Manuscripts of the Euchology and Typikon of the Hagia Sophia in Constantinople, with a brief commentary 9781463217761

Table of contents :
TABLE OF CONTENTS
PREFACE
ABBREVIATIONS AND SHORTENED TITLES WITH A BIBLIOGRAPHY
INTRODUCTION: UNDERSTANDING BAPTISMAL INITIATION IN THE BYZANTINE TRADITION
PART I. THE ADMISSION OF CATECHUMENS
PART II. CANDIDACY FOR BAPTISM
PART III. THE FINAL PREPARATIONS
PART IV. THE BAPTISMAL RITE OF THE PASCHAL VIGIL
PART V. POSTBAPTISMAL CATECHESIS AND RITES OF CLOSURE
PART VI. OTHER OCCASIONS FOR BAPTISM
CONCLUSION

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The Initiatory Process in the Byzantine Tradition

Gorgias Eastern Christian Studies

18

Gorgias Eastern Christian Studies brings to the scholarly world the underrepresented field of Christianity as it developed in the Eastern hemisphere. This series consists of monographs, collections of essays, texts and translations of the documents of Eastern Christianity, and studies of topics relevant to the unique world of historic Orthodoxy and early Christianity.

The Initiatory Process in the Byzantine Tradition

Texts in Translation from Early Manuscripts of the Euchology and Typikon of the Hagia Sophia in Constantinople, with a brief commentary

Byron David Stuhlman

9

34 2009

Gorgias Press LLC, 180 Centennial Ave., Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2009 by Gorgias Press LLC

All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. 2009

‫ܚ‬

9

ISBN 978-1-60724-430-1

ISSN 1539-1507

GREAT LENT by Alexander Schmemann, © 2009 by St. Vladimir's Seminary Press. Reproduced with permission. Library of Congress Cataloging-in-Publication Data Stuhlman, Byron D. The initiatory process in the Byzantine tradition : texts in translation from early manuscripts of the euchology and typikon of the Hagia Sophia in Constantinople / with a brief commentary Byron D. Stuhlman. p. cm. -- (Gorgias eastern Christian studies, ISSN 1539-1507 ; no. 18) 1. Baptism--Orthodox Eastern Church. 2. Initiation rites--Religous aspects--Orthodox Eastern Church. 3. Ayasofya Müzesi. I. Title. BX378.B3S78 2009 264'.019081--dc22 2009031507 Printed in the United States of America

TABLE OF CONTENTS Table of Contents .................................................................. v Preface .................................................................................ix Abbreviations and Shortened Titles with a Bibliography .......xi Chart of the Initiatory Process in the Byzantine Tradition xxvii Introduction ..........................................................................1 The Texts and Commentary in this Book........................1 The Byzantine Rite.........................................................3 Sources for the History and Theology of the Baptismal Liturgy...........................................................7 Sources for Texts .........................................................11 Part I: The First Stage of the Catechumenate........................17 A. Texts .......................................................................17 1. Prayer for the eighth day after birth ..................17 2. Prayer for the fortieth day after birth.................18 B. Commentary............................................................19 Introduction..........................................................19 1 and 2. Prayers for the eight and fortieth days .....24 A Note on The Age for the Baptism of Children....25 A Note on Other Catechumens and Candidates for Admission to the Communion of the Church.........32 Part II: The Second Stage of the Catechumenate..................35 A. Texts .......................................................................35 1. Rubric and Address from Sunday before the Third Week of Lent...............................................35 2. Rubric and Exhortation from Sunday before the Fourth Week of Lent........................................36 3. A Prayer for making a catechumen ...................36 4. Exorcisms .........................................................37 5. Prayer as the hour of baptism approaches..........42 v

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6. The Lenten Lectionary for the Office................44 7. Litany for the Catechumens and Concluding Prayers..................................................................45 8. Litany for those to be Enlightened and Concluding Prayers...............................................49 B. Commentary............................................................51 Introduction..........................................................51 1 and 2. Rubrics....................................................54 3. The Enrollment.................................................55 4 and 5. Exorcisms and Prayer as the hour of baptism approaches...............................................57 6. Lectionary Provisions........................................60 7 and 8. Litanies and Concluding Prayers..............68 A Note on Litanies and Prayers in the Byzantine Rite .......................................................................69 Part III: The Final Preparations............................................73 A. Texts .......................................................................73 1. The Confection of Myrrh or Chrism..................73 2. The Rite of Renunciation and Allegiance...........76 B. Commentary............................................................84 1. The Confection of Myrrh..................................84 2. The Rite of Renunciation and Allegiance...........87 A Note on the Origins of the Postbaptismal Anointing..............................................................91 A Note on the Creed, the Baptismal Formula, and the Rite of Allegiance ...........................................96 Part IV: The Baptismal Vigil of Easter ...............................103 A. Texts .....................................................................103 I. The Vigil Office at Vespers..............................103 II. The Baptismal Rite..........................................106 1. The Celebrant’s Prayer for himself ..........106 2. The Prayer for the Consecration of the Font..............................................................109 3. The Blessing of the Oil of Gladness ..........112 4. The Anointing before Baptism..................114 5. The Baptismal Immersions........................114 6. The Postbaptismal Chrismation.................115

TABLE OF CONTENTS

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III. The Eucharist................................................117 1. The Entrance into the Church...................117 2. The Readings for the Eucharist.................117 B. Commentary..........................................................118 Introduction: The Biblical Motifs of the Baptismal Rite .....................................................................118 Baptism as a Component of the Easter Vigil ........123 I. The Vigil Office at Vespers..............................123 II. The Baptismal Rite..........................................127 1. The Celebrant’s Prayer for himself...........128 2. The Prayer for the Consecration of the Font..............................................................129 3 and 4. The Blessing of the Oil of Gladness and Anointing before Baptism......................131 5. The Baptismal Immersions........................132 6. The Postbaptismal Chrismation.................133 III. The Eucharist................................................136 Part V: Postbaptismal Catechesis and Rites of Closure ........139 A. Texts .....................................................................139 I. Rubrical Notice on Easter Day .........................139 II. Final Prayers at Vespers..................................139 1 Prayer in the Skeuophylakion....................139 2. Prayer of Blessing with Bowed Heads .......140 3. Prayer in the Great Baptistry.....................140 4. Prayer of Blessing with Bowed Heads........141 III. Rites of Closure.............................................141 1. Prayer for the ablution of the newlybaptized .......................................................142 2. A Prayer of Blessing with bowed heads.....143 3. Rite of Ablution........................................143 4. Another Prayer for the ablution ...............143 5. A Prayer of Blessing with Bowed Heads....144 B. Commentary..........................................................145 Part VI: Other Occasions for Baptism.................................149 A. Texts .....................................................................149 1. Rubrical Notices..............................................149 2. Provisions from the Euchology .......................155

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

B. Commentary..........................................................157 Introduction........................................................157 1. Rubrical Notices..............................................158 The Baptismal Rite to be Used ......................158 The Baptismal Refrain in place of the Trisagion......................................................158 The Relation of Baptism to Other Rites .........160 Baptismal Feasts and the Place of Baptism.....160 Baptisms on Saturday in Holy Week .............160 Pentecost ......................................................161 Lazarus Saturday..........................................161 Christmas......................................................165 2. Provisions for Theophany (Epiphany).............166 Conclusion .......................................................................171 The Components of the Baptismal Liturgy and the Connections..........................................................171 1. Links between baptism and the baptismal feasts171 2. Links between baptism and the eucharist .........172 3. Links between baptism and the corporate life of the church.......................................................173 4. Links between cult, creed, and code..................173 Baptismal Initiation as a Process .................................174 The Cultural and Social Context of Baptism ...............175 The Age of Initiation..................................................177

PREFACE In recent decades, scholars have made remarkable progress in producing critical editions of the basic liturgical texts of the Byzantine tradition. Access to this scholarship is limited for the beginning student of liturgy by the fact that much of this work has been published in other languages. The key works for the initiatory rites in the Byzantine tradition are the critical edition of the euchology of the patriarchal see of Constantinople, published by Miguel Arranz in a series of French articles in Orientalia Christiana Periodica, and the so-called typikon of that rite edited by Juan Mateos and published in two volumes in French as Le typicon de la grande église. The purpose of this present work is to utilize these resources to present all the texts related to the process of baptismal initiation in their proper sequence in English translation. Most of the texts have been preserved with remarkable fidelity in the tradition of the Orthodox churches down to the present day, so that students will find few surprises in the actual texts of the prayers. But the current rite has severed most of the links between baptism and its original context in the liturgical year. The rubrics of the early euchologies and typika reveal these links and enable us to see the baptismal process once again in its original setting. In that setting they speak with remarkable eloquence and offer new perspectives on the meaning of baptism. In each part of this work I have added after the texts a brief commentary with references to current scholarship on the rites as an aid to understanding. Notes on important issues are appended to the commentary for each part when appropriate. ix

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

The conclusion to this work picks out some important and at times surprising results of a study of the classical texts of the baptismal process in the Byzantine rite in the context of their original setting. The great surprise for most readers will be the fact that the adaptation of the rite that we find in the classic texts raises the possibility that at one time many of candidates for baptism were neither adults (as was the case up through the fourth century) nor infants (as in much of the Latin West after the fourth century), but children –– who had been made catechumens by the rites associated with the eighth and fortieth days after birth and were enrolled as candidates for baptism when they were old enough to be given some elementary instruction during Lent and to participate actively in their initiation. This is the conclusion reached by Miguel Arranz, the scholar who has done the most significant recent work on the Byzantine initiatory rites. Kenneth Stevenson in his article on the rites in Studia Liturgica also takes note of the way in which the initiatory process was adapted to children, though he does not elaborate this observation to address the age of the children. This is sufficiently different from the patterns of initiation with which we are familiar that it is worth our careful attention. Many Western denominations, following the lead of the Rite for the Christian Initiation of Adults (RCIA) promulgated by the Roman Catholic Church, have adapted the classical catechetical process as the norm for adult initiation. But the baptism of the children of Christian families –– the way in which the majority of Christians in the United States are initiated into the church –– needs the same kind of attention and imagination. We may have more to gain than we suspect from a study of the initiatory process in the Byzantine tradition. I intend this work as a tribute to Alexander Schmemann, whose perceptive commentary on baptism, Of Water and the Spirit, is a work of remarkable insight, which anticipated much of what has been more securely established by subsequent scholarship. Byron D. Stuhlman Great Lent, 2009

ABBREVIATIONS AND SHORTENED TITLES WITH A BIBLIOGRAPHY Works are ordinarily cited by shortened title (as given below) and page number. Because of the number of editions of Cyril and Egeria available, references are given according to the standard text divisions in these works –– by homily name and section (Cyril) or chapter number (Egeria). Page numbers are given for citations of the Apostolic Tradition and the homilies of Theodore of Mopsuestia, because different editions divide the text differently. Abbreviations for Series and Journals ACW BELS PG LCC LQF NPNF OCA OCP SL

Ancient Christian Writers Bibliotheca Ephemerides Liturgicae Subsidia Cursus Completus Patrologiae, Series Graeca (Migne) Library of Christian Classics Liturgiewissenschaftliche Quellen und Forschungen A Select Library of Nicene and Post Nicene Fathers Orientalia Christiana Analecta Orientalia Christiana Periodica Studia Liturgica

xi

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

Abbreviations for Manuscripts Used in Critical Editions of the Euchology and the Typikon of the Great Church BAR

BES

DRE

HAG

OX

PAR PAT

SIN

Codex Barberini 336. Patriarchal euchology of Southern Italian provenance, dating from the late eighth or early ninth century. Codex Bessarion (Grottaferrata G.b.1.) (basis of Arranz, Les sacrements, critical edition of euchology). Patriarchal euchology of Cretan provenance, dating from the late eleventh or early twelfth century. Codex Dresen A 104. Praxapostolos, dating from the tenth century (no printed edition; partial Russian translation by A. Dmitrievskii).. Codex Hagios Stauros 40. (basis of Mateos, Typicon). Synaxarion of Palestinian provenance dating from the eleventh century.. Codex Auctoris E. 5 10 (Bodleian Library, Oxford) Synaxarion of Cypriot provenance, dating from 1329.. Codex Paris, Greek, 1590. Synaxarion of Cypriot provenance, dating from 1063. Codex Patmos 266. Synaxarion of Palestinian provenance, dating from the tenth century. Codex Sinai 959. Patriarchal euchology of Palestinian provenance, dating from the eleventh century.

ABBREVIATIONS AND BIBLIOGRAPHY

xiii

1. Sources for Primary Texts of the Byzantine Baptismal Liturgy Arranz, “Asmatikos Orthros” Miguel Arranz. “L’office de l’asmatikos orthros del l’ancien euchologe byzantin,” OCP 47 (1981), 122-157. Arranz, “Asmatikos Miguel Arranz. “L’office de Hesperinos” l’asmatikos hesperinos (‘vêpres chantées’) de l’ancien euchologe byzantin,” OCP 44 (1978), 107-130, 391-419. Arranz, “La liturgie Miguel Arranz. “La liturgie des Présanctifiés” des Présanctifiés de l’ancien euchologe byzantin,” OCP 47 (1981), 332-388. Arranz, “Les prières/matines” Miguel Arranz. “Les prières presbytérales des matines byzantines,” OCP 37 (1971). 406-436; 38 (1972), 64-115. Aranz, “Les prières/tritoekti” Miguel Arranz. “Les priéres presybtérales de la tritoektî de l’ancien euchologe byzantin,” OCP 43 (1977), 70-93, 335354. Arranz, “Les prières/vêpres” Miguel Arranz. “Les prières sacerdotales des vêpres byzantines,” OCP 37 (1971 85-124.

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

Arranz, “Les sacraments”

Brightman, Liturgies

Conybeare, Rituale Armenorum

Miguel Arranz. “Les sacrements de l’ancien euchologe constantinopolitain,” in OCP: 1. OCP 48 (1982), 284-335 2. OCP 49 (1983), 42-90 3. OCP 49 (1983), 284-302 4. OCP 50 (1984), 43-64 5. OCP 50 (1984), 372-397 6. OCP 51 (1985), 60-86 7. OCP 52 (1986), 145-178 8. OCP 53 (1987), 59-106 9. OCP 55 (1989), 33-62 10. OCP 55 (1989), 317-338 F. E. Brightman. Liturgies Eastern and Western. Vol. 1, Eastern Liturgies. On the basis of the former work by C. E. Hammond (Oxford: Clarendon Press, 1896). F. C. Conybeare, editor. Rituale Armenorum: being the Administration of the Sacraments and the Breviary Rites of the Armenian Church, together with the Greek Rites of Baptism. Edited from the oldest mss. by F. C. Conybeare, and The East Syrian Epiphany Rites, translated by A. J. Maclean. (Reprint edition, Ann Arbor, MI: University Microfilms, 1990; original Oxford: Clarendon Press, 1905)

ABBREVIATIONS AND BIBLIOGRAPHY Hapgood, Service Book

Mateos, Typicon

Ware, Festal Menaion

Ware, Triodion

Whitaker, Documents

xv

Isabel Florence Hapgood, trans. Service Book of the Holy Orthodox-Catholic Apostolic Church. Fifth edition. (Englewood, NJ: Antiochian Orthodox Christian Archdiocese of New York and all North America). Juan Mateos. Le typicon de la grande église. Ms. Saint Croix 40 Xe siècle: Introduction, texte critique, traduction et notes. 2 vols. OCA 165-166 (Rome: Pont. Institutum Orientalium Studiorum, 19621963). Mother Mary and Kallistos Ware. The Festal Menaion (London: Faber and Faber, 1969). Mother Mary and Kallistos Ware. The Lenten Triodion (London and Boston: Faber and Faber, 1977). E. C. Whitaker. Documents of the Baptismal Liturgy (London: SPCK, 1960).

2. Other Primary Texts related to Baptism Brock, Hymns on Paradise

Sebastian Brock, trans. St Ephrem the Syrian: Hymns on Paradise (Crestwood, NY: St. Vladimir’s Seminary Press, 1990).

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

Cantalamessa, Easter

Chrysostom, Baptismal Instructions

Cyril

Cross

Raniero Cantalamessa. Easter in the Early Church: An Anthology of Jewish and Early Christian Texts. James M. Quigley and Joseph T. Lienhard, trans. (Collegeville, MN: Liturgical Press, 1993). John Chrysostom. St. John Chrysostom: Baptismal Instructions. Ancient Christian Writers 31. Edited by Paul W. Harkins (New York: Paulist Press, 1963). Citations of Cyril are given by homily and section. The mystagogical catecheses may also be found in Yarnold, AweInspiring Rites. For the Greek text of the mystagogical catecheses see the useful edition by Cross or the recent edition of Piadagel. English citations are from the edition of F. S. Cross. St. Cyril of Jerusalem: Lectures on the Christian Sacraments. The Procatechesis and the Five Mystagogical Catecheses. Edited by F. L. Cross [Greek text with the translation of R. W. Church] (Crestwood, NY: St. Vladimir’s Seminary Press, 1986).

ABBREVIATIONS AND BIBLIOGRAPHY Cyril (continued) Gifford

Piadagel

Telfer

Egeria, Travels

Maraval

Gingras

Wilkinson

xvii

E. H. Gifford, trans. Cyril of Jerusalem. NPNF, 2nd series, vol. 7. Reprint ed., Grand Rapids, MI: Eerdmans, 1978. [revision of the translation of the catecheses by R. W. Church]. Cyrille de Jerusalem: Catéchèses mystagogiques. A. Piedagel, ed. and trans. SC 126 (Paris: Les Éditions du Cerf, 1966). William Telfer, ed. Cyril of Jerusalem and Nemesius of Emesa. LCC 4 (Philadelphia: Westminster, 1955). Citations from Egeria are given by chapter number. For the Latin text, see Maraval. English citations are from Wilkinson. Égérie: Journal de Voyage. Texte latin, introduction et traduction par Pierre Maraval. SC 296 (Paris: Les Éditions du Cerf, 1982). Egeria: Diary of a Pilgrimage. Translated and annotated by George R. Gingras. ACW 38 (NY: Paulist Press, 1970). Egeria’s Travels to the Holy Land. Newly translated with supporting documents and notes by John Wilkinson. Revised edition (Warminster, England: Aries and Phillips, 1981).

xviii BAPTISMAL INITIATION IN THE BYZANTINE TRADITION Ephrem, Hymns

Hamann, Baptism

Hippolytus, Apostolic Tradition

Botte

Cuming

Ephrem the Syrian. Hymns. Kathleen E. McVey, trans. Classics of Western Spirituality (New York: Paulist Press, 1989). Adalbert Hamann, ed. Baptism: Ancient Liturgies and Patristic Texts (NY: Alba House, 1967). Because this treatise must be reconstructed from other sources, editors divide the text somewhat differently. For that reason citations give page numbers in the various editions. Hippolyte de Rome: La Tradition Apostolique d’aprés les anciennes versions. Introduction, traduction et notes par Bernard Botte. Second edition. SC 11bis (Paris: Les Éditions du Cerf, 1982). Hippolytus: A Text for Students. With Introduction, Translation, Commentary and Notes by Geoffrey Cuming. Second edition. Grove Liturgical Study No. 8 (Bramcote, Nottingham, UK: Grove Books, 1987).

ABBREVIATIONS AND BIBLIOGRAPHY Hippolytus (continued) Dix/Chadwick

Renoux, Codex

Tarchnischvili, Le grand lectionnaire

Theodore, Commentary

Yarnold, Awe-Inspiring Rites

xix

Gregory Dix and Henry Chadwick, editors, The Treatise on the Apostolic Tradition of St. Hippolytus of Rome, Bishop and Martyr (London: Alban Press, and Ridgefield, CT: Morehouse, 1992). Athanase (Charles) Renoux. Le Codex Arménien 121. Patrologia Orientalis 35-36 (Tournout, 1969, 1971). Michel Tarchnischvili, Le grand lectionnaire de l’église de Jerusalem (Ve-VIIIe siècle). Corpus Scriptorum Christianorum Orientalium 188-189, 204-205 (Louvain, 1959-1960). Theodore of Mopsuestia. Commentary of Theodore of Mopsuestia on the Lord’s Prayer and on the Sacraments of Baptism and the Eucharist. Edited and Translated by A. Mingana. Woodbrooke Studies 6. Cambridge: W. Heffer and Sons Ltd, 1933. [See also the translation of selections from the homilies on baptism and the eucharist in Yarnold, AweInspiring Rites. Edward H. Yarnold. The AweInspiring Rites of Initiation (Middlegreen, Slough, UK: St. Paul Publications, 1971).

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

3. Secondary Literature Arranz, “Les grandes étapes” Miguel Arranz. “Les grandes étapes de la liturgie byzantine: Palestine - Byzance - Russie: Essai d’aperçu historique.” In Liturgie de l’église particulière et liturgie de l’église universelle, 43-72. BELS 7 (Rome: Editioni Liturgiche, 1976). Baldovin, Liturgy in Ancient John Baldovin. Liturgy in Jerusalem Ancient Jerusalem. Alcuin/GROW Liturgical Study 9 (Bramcote, Nottingham, UK: Grove Books, 1989). Baldovin, “A Lenten Sunday John Baldovin, “A Lenten Lectionary” Sunday Lectionary in Fourth Century Jerusalem.” In J. Neil Alexander, ed. Time and Community, 115-122 (Washington, DC: Pastoral Press, 1990). Baldovin, Urban Character John Baldovin. The Urban Character of Christian Worship: The Origins, Meaning, and Development of Stational Liturgy. OCA 228 (Rome: Pont. Institutum Studiorum Orientalium, 1987). Bertonière, Historical Gabriel Bertonière. The Development Historical Development of the Easter Vigil and Related Services in the Greek Church. OCA 193 (Rome: Pont. Institutum Studiorum Orientalium, 1972).

ABBREVIATIONS AND BIBLIOGRAPHY Botte, “Post-baptismal Anointing”

Bradshaw, “Baptismal Practice”

Bradshaw, “Diem baptismo sollemniorem”

Bradshaw, Search

Brock, Holy Spirit

xxi

Bernard Botte. “Postbaptismal Anointing in the Patriarchate of Antioch.” In Jacob Veillan, ed. Studies on the Syrian Baptismal Rites, 6373. Syrian Churches Studies 6 (Kottayam, India, 1973). Paul F. Bradshaw. “Baptismal Practice in the Alexandrian Tradition: Eastern or Western?” In idem, ed. Essays in Early Eastern Initiation, 517. GROW Liturgical Study 8. Bramcote, Nottingham, UK: Grove Books, 1988. Paul F. Bradshaw. “Diem baptismo sollemniorem: Initiation and Easter in Christian Antiquity.” In E. Carr, ed. Eulogema: Studies in Honor of Robert Taft, S.J., 41-52. Studia Anselmiana, Analecta liturgica 17. Paul F. Bradshaw. The Search for the Origins of Christian Worship: Sources and Methods for the Study of Early Liturgy (NY: Oxford University Press, 1992). Sebastian Brock. The Holy Spirit in the Syrian Baptismal Tradition. Syrian Church Series 9 (Poona, India: Anita, 1979).

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

Brock, “Transition”

Danielou, Bible

Sebastian Brock. “The Transition to a Post-Baptismal Anointing in the Antiochene Rite.” In Bryan Spinks, ed. The Sacrifice of Praise, 215-22 (Rome: 1982). Jean Danielou. The Bible and the Liturgy. Notre Dame, IN: University of Notre Dame Press, 1956.

Grant, “Development of the Christian Catechumenate.”

Robert Grant. “Development of the Christian Catechumenate.” In Aidan Kavanagh, ed. Made, Not Born: New Perspectives on Christian Initiation and the Catechumenate, 32-49 (Notre Dame, IN: University of Notre Dame Press, 1976). Johnson, “From Three Weeks Maxwell E. Johnson. “From to Forty Days” Three Weeks to Forty Days: Baptismal Preparation and the Origins of Lent.” SL 20 (1990), 185-200. Johnson, “Reconciling Cyril and Egeria”

Maxwell E. Johnson. “Reconciling Cyril and Egeria on the Catechetical Process in FourthCentury Jerusalem.” In Paul Bradshaw, ed. Essays in Early Eastern Initiation, 18-30. GROW Liturgical Study 8 (Bramcote, Nottingham, UK: Grove Books, 1988).

ABBREVIATIONS AND BIBLIOGRAPHY Kelly, Devil at Baptism

xxiii

Henry Ansgar Kelly. The Devil at Baptism: Ritual, Theology, and Drama (Ithaca, NY: Cornell University Press, 1985). Kelly, Early Christian Creeds J. N. D. Kelly. Early Christian Creeds. 2nd edition (London: Longmans, Green, and Co., 1960). Kretschmar, “Recent Georg Kretschmar. “Recent Research” Research on Christian Initiation.” SL 12, 87-106. Lages, “Étapes de l’evolution Mario-Ferreira Lages. “Étapes du carême” de l’evolution du carême á Jerusalem avant le Ve siècle: Essai d’analyse structurale.” Revue des Études Arméniennes, n.s. 6 (1969), 67-102. Mateos, Célébration Juan Mateos. La célébration de la parole dans la liturgie byzantine: Étude historique. OCA 191 (Rome: Pont. Institutum Studiorum Orientalium, 1971). Meyers, “Structure” Ruth A. Meyers. “The Structure of the Syrian Baptismal Rite.” In Paul Bradshaw, ed. Essays in Early Eastern Initiation, 31-43. GROW Liturgical Study 8 (Bramcote, Nottingham, UK: Grove Books, 1988). Mitchell, Baptismal Anointing Leonel L. Mitchell. Baptismal Anointing. Alcuin Club Collections 48. London: SPCK, 1966.

xxiv BAPTISMAL INITIATION IN THE BYZANTINE TRADITION Ratcliff, “Old Syrian Baptismal Tradition”

Schmemann, Great Lent

Schmemann, Introduction

Schmemann, Of Water and the Spirit

Stevenson, “Byzantine Liturgy”

Taft, Beyond East and West

Taft, Byzantine Rite

E. C. Ratcliff. “The Old Syrian Baptismal Tradition and its Resettlement under the Influence of Jerusalem in the Fourth Century.” In C. S. Cuming, ed. Studies in Church History. Vol. 2, 19-37 (Edinburgh: Nelson, 1965). Alexander Schmemann. Great Lent: Journey to the Pascha. (Crestwood, NY: St. Vladimir’s Seminary Press, 1973). Alexander Schmemann. An Introduction to Liturgical Theology. 3rd edition (Crestwood, NY: St. Vladimir’s Seminary Press, 1986). Alexander Schmemann. Of Water and the Spirit: A Liturgical Study of Baptism. Revised edition. Crestwood, N:(St. Vladimir’s Seminary Press, 1974). Kenneth Stevenson. “The Byzantine Liturgy of Baptism.” SL 17 (1987), 176190. Robert Taft. Beyond East and West: Problems in Liturgical Understanding (Washington, DC: Pastoral Press, 1984). Robert Taft. The Byzantine Rite: A Short History (Collegeville, MN: Liturgical Press, 1992).

ABBREVIATIONS AND BIBLIOGRAPHY Taft, Great Entrance

Taft, “Tale of Two Cities”

Talley, Origins

Uspensky, Evening Worship

van de Paverd, Chrysostom

Whitaker, “History of the Baptismal Formula”

xxv

Robert Taft. The Great Entrance: A History of the Transfer of Gifts and other Pre-anaphoral Rites of the Liturgy of St. John Chrysostom. 2nd edition. OCA 200 (Rome: Pont. Institutum Studiorum Orientalium, 1978). Robert Taft. “A Tale of Two Cities: The Byzantine Holy Week Triduum as a Paradigm of Liturgical History.” In J. Neil Alexander, ed. Time and Community, 21-41 (Washington, DC: Pastoral Press, 1990). Thomas Talley. The Origins of the Liturgical Year (NY: Pueblo, 1986). Nicholas Uspensky. Evening Worship in the Orthodox Church. Translated from the Russian and edited by Paul Lazor (Crestwood, NY: St. Vladimir’s Seminary Press, 1985). Franz van de Paverd. St. John Chrysostom, The Homilies on the Statues: An Introduction. OCA 239 (Rome: Pont. Institutum Studiorum Orientalium, 1991). E. C. Whitaker. “The History of the Baptismal Formula.” Journal of Ecclesiastical History 16 (1956), 1-12.

xxvi BAPTISMAL INITIATION IN THE BYZANTINE TRADITION Winkler, Armensiche Initiationsrituale

Winkler, “Geschichtliche Hintergrund”

Winkler, “Prebaptismal Anointing”

Yarnold, “Initiation 3: The Fourth and Fifth Centuries”

Zerfass, Schriftlesung

Gabriele Winkler. Das Armenische Initiationsrituale: Entwicklungsgeschichtliche und liturgievergleichende Untersuchung der Quellen des 3. bis. 10, Jahrhunderts. OCA 217 (Rome: Pont. Institutum Studiorum Orientalium, 1982). Gabriele Winkler, “Die geschichtliche Hintergrund der Präsanktifikatenvesper.” Oriens Christianus 56 (1972), 184-206. Gabriele Winkler. “The Original Meaning of the Prebaptismal Anointing and Its Implications.” Worship 52 (1978), 24-45. Edward J. Yarnold, “Initiation 3: “The Fourth and Fifth Centuries.” In Cheslyn Jones et al, eds. The Study of Liturgy. Revised edition, 129-144 (New York: Oxford University Press, 1992). Rolf Zerfass. Die Schriftlesung im Kathedraloffizium Jerusalems. LQF 48 (Münster, Westfallen: Aschendorffsche Verlagsbuch-handlung, 1968).

CHART OF THE INITIATORY PROCESS Catechumenate (indefinite period; later, first part of Lent) Admission (signing with the cross) Catechesis (largely moral) Scrutinies and Exorcims Litnay and Prayer for Catechumens throughout the year Candidacy (Lent; later second part of Lent) Enrollment (signing with the cross) on Monday of Fourth Week of Lent) Fasting on weekdays in Preparation for Baptism Catechesis (lessons at terce-sext and vespers) Instruction on the Creed in Last Part of Lent Frequent Scrutiny and Exorcism Litnay and Prayer for Candidates from Fourth Week of Lent Final Preparations in Holy Week Patriarchal Consecration of Myrrh on Maundy Thursday Rite of Apotaxis and Syntaxis on Good Friday Baptismal Liturgy of the Paschal Vigil Vespers with Vigil Lessons Procession to Baptistry after the First Lesson Stripping of Candidates Prayer of Preparation and Blessing of the Font Blessing of the Oil of Gladness Prebaptismal Anointing with the Oil of Gladness Threefold Baptismal Immersion Psalm 32 and Clothing with White Garment Postbaptismal Prayer and Sealing with Myrrh Entrance to Church with Psalm 32 and Galatians 3:27 Vigil Eucharist and First Communion Postbaptismal Rites (Easter Week) Daily Communion of the newly baptized Catechesis (mystogogical) Possible Memorial of Baptism at Vespers Washing off of Chrism on Second Sunday of Easter Other Baptismal Feasts After Orthros of Pentecost, after Orthros on Epiphany, after Orthros on Lazarus Saturday, after Orthros and the Synaxis on Saturday in Holy Week, after Orthros on Christmas (one manuscript)

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INTRODUCTION: UNDERSTANDING BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

T HE T EXTS AND C OMMENTARY

IN THIS

B OOK

For the student of the history and theology of the present order of baptism in the Byzantine rite, there presently exists no collection under one cover of all the liturgical and rubrical texts related to baptismal initiation in its earliest ascertainable form. This present book is meant to fill that gap. It presents an English translation of the earliest Greek texts of the present rite to which we have access and arranges these texts in their original context in the course of the liturgical year. A brief commentary is provided after each set of texts to give historical and theological background. Additional notes at the end of the commentary on some sets of texts address important issues raised by those texts. It is hoped that this collection of texts and the accompanying commentary will assist students in making their own theological assessments of the rites in the context of their historical development. The sequence of texts follows the stages of the full initiatory process for a child born in a Christian family. The end of the process is linked to the church’s annual celebration of Lent and Easter in the way outlined in the chart prefaced to this introduction. Part I of this book treats the catechumenate. The prayers of the eighth and fortieth days after birth are understood in the rite of Constantinople as the child’s admission as a catechumen. Rites for admission of adults as catechumens have not been included, because in the period of the earliest manuscript euchologies the majority of catechumens were probably 1

2

BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

children, and rites for those who were not children underwent constant revision to adapt them to current circumstances. Actual catechesis for the first stage of the catechumenate, which had once lasted several years in some regions, had by the late fourth century been transferred to the readings for the office during Lent. Additional notes address the issue of the age for the baptism of children and the preparation mandated by the euchology for adult converts who were candidates for baptism or admission to the communion of the Orthodox Church. Part II treats rites associated with candidacy and includes the notice in mid-Lent of the time for enrollment, the probable rite of enrollment (listed as a prayer for making a “catechumen” in the euchology), the exorcisms used during candidacy, a prayer as the time of baptism approaches, lectionary provisions for the first track of catechesis (the readings for the office; the second track –– probably instruction on the creed after enrollment of the candidates –– has left no trace in the manuscripts that we have), and litanies and prayers for catechumens and those to be enlightened. An additional note discusses the evolution of litanies in the Byzantine rite and the prayers associated with them. Part III treats the rites during Holy Week associated with preparation for baptism at the paschal vigil –– the Consecration of Chrism on Maundy Thursday and the Rite of Renunciation and Allegiance on Good Friday. Additional notes discuss the origin of the postbaptismal anointing in the Byzantine rite and the relationship between the creed, the baptismal formula, and the rite of allegiance. Part IV treats the baptismal liturgy provided by the euchology for the paschal vigil. Part V treats the provisions for Easter week and for the closure of the initiatory rites on the eighth day after baptism (the second Sunday of Easter season). Part VI treats the provisions for the other days appointed for baptism –– Pentecost, the morning of Saturday in Holy Week, Lazarus Saturday, (Christmas,) and Epiphany, with particular attention to the liturgy for Epiphany.

INTRODUCTION

3

It is important to give due weight to the fact that initiation according to the texts of the Byzantine tradition is originally a process, not a single rite. The telescoping of all the initiatory provisions of the tradition, from the prayer for the making of a catechumen to the postbaptismal ablution, into a single continuous rite seriously distorts the intention and the meaning of baptismal initiation.

T HE B YZANTINE R ITE The Byzantine Rite as we now know it is the synthesis of the rites of two patriarchal sees –– the patriarchate of Constantinople and the patriarchate of Jerusalem.1 The patriarchate of Constantinople was important in the Eastern empire as the see of the capital of the Roman empire, the “new Rome,” and as the see of the ecumenical patriarch. An insignificant see until Constantine refounded the city as the Eastern center of the Roman empire in the fourth century, it soon eclipsed Antioch, the major center of Christianity in the region until the rise of Constantinople. The patriarchate of Jerusalem was important as the see of the holy city, the site of the major events in Christ’s life, and so an important pilgrimage center after the fourth century. Each of these patriarchates developed its own liturgical usages in both popular and monastic forms.2 Except

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 1

For an account of the development of the Byzantine liturgical synthesis, see Schmemann, Introduction, and more recently Arranz, “Les grandes étapes” and Taft, Byzantine Rite. 2 The monastic variants affect primarily the forms of daily worship – – that is, the daily office. It has been customary in this century to treat the sabbaite rite of Jerusalem as a monastic form of the office and the asmatike akolouthia of Constantinople as the popular or “cathedral” form of the office. This is an oversimplification. Both of these are offices of urban monasticism and both originally had popular forms to which monastic elements (particularly psalms in course –– the kathismata of the Palestinian psalter and the variable antiphons of the psalter of Constantinople) were added. But behind the rite of Jerusalem and the rite of Constantinople lie

4

BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

for the daily office, however, the core structure of most orders of service in the Byzantine rite is that of the rite of Constantinople, not that of Jerusalem.3 The very popular pilgrimage liturgy of Jerusalem for the great feasts of the liturgical year eventually had its impact on most other liturgical traditions in Christendom, but the patriarchate of Constantinople (like the patriarchate of Rome) long resisted incorporating these popular hagiopolite4 features into its own liturgy.

T HE D EVELOPMENT OF THE INITIATORY IN THE B YZANTINE T RADITION

PROCESS

The history of the baptismal rites before the fourth century is a complex study in itself, and we shall not concern ourselves with it in this present book. What concerns us here is the way in which rites related to baptism developed after the fourth century in the Byzantine tradition. Georg Kretschmar has characterized the fourth and the fifth and sixth centuries as a time of intense liturgical creativity, as the church adapted to its new situation as the “established religion” of the majority of peoples within the empire.5 The initiatory process and associ-

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! somewhat different traditions about the basic components and shape of the office. The final synthesis uses the sabbaite rite of Jerusalem as its base and adds litanies and prayers and certain other popular elements from the usages of Constantinople. 3 Since hesperinos is a component of the vigil eucharist of Easter and Epiphany, these services combine the Jerusalem office with the eucharistic rite of Constantinople. Similarly, Lenten catechesis –– in origin an independent service –– is now set in the context of the Jerusalem office. The rite of Constantinople also incorporated the readings for Lenten catechesis i n its own distinctive office, in a slightly different fashion. 4 The hagiopolis is the “holy city” –– i.e., Jerusalem. Liturgists often used this word to designate the usages of Jerusalem. For a study of the resistance of Constantinople to the Jerusalem pilgrimage usages in Holy Week, see Robert Taft, “A Tale of Two Cities: The Byzantine Holy Week Triduum as a Paradigm of Liturgical History.” 5 Georg Kretschmar, “Recent Research,” 89-94.

INTRODUCTION

5

ated rites appear to have undergone three major stages of development after the fourth century in the Byzantine rite: 1. In the fourth century, the church was suddenly faced with the necessity of redesigning its process of catechesis and initiation to cope with the floods of adult converts who were seeking membership in the church. In this period Lent developed as the time for final pre-baptismal catechesis (candidacy or the period of enlightenment), the Easter vigil was the major occasion for baptism in most regions, and Easter week was often used for sacramental or mystagogical catechesis. Pentecost was everywhere recognized as another baptismal feast (for those unable to be baptized at the Easter vigil). In the Byzantine East, Epiphany (celebrated as the feast of the baptism of Christ) became a third major baptismal feast by the end of the fourth century. This stage has left its evidence in the classic series of catechetical homilies from the end of the fourth century. For the Byzantine rite, the series of such homilies by John Chrysostom and Theodore of Mopsuestia are the most important. They present us with the usage of Antioch, closely akin to that of Constantinople.6 The catecheses of Cyril for Jerusalem are useful, but must be used with caution: the rite of Jerusalem differs from that of both Antioch and Constantinople in many respects and the Byzantine baptismal liturgy is that of Constantinople, not of Jerusalem. While the Didascalia and the Apostolic Constitutions are probably of Antiochene provenance, I have not made use of them because it is unclear to what extent they were actually used as liturgical texts in the worship of the church –– a problem raised by all of the church orders.7

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 6 Indeed, some of Chrysostom’s homilies may have been preached i n Constantinople after he became patriarch there. Most of his homilies are clearly set in Antioch, but the setting is less easily established in a few cases. 7 See the discussion of the issue in Bradshaw, Search, chapter 4.

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

2. In the fifth and sixth centuries, as the population of the empire became predominantly Christian, the focus shifted to adapting the initiatory process to children of Christian families as well. In the Byzantine rite, this seems initially to have meant making children catechumens soon after birth, using the prayers for the eighth and fortieth days after birth for this process.8 A fresh reading of the evidence of the liturgical texts of this tradition has led Miguel Arranz to conclude that baptism itself was in many cases administered to young children, who could receive some preparation and could themselves participate in the rite –– a possibility that did not suggest itself to recent interpreters of the rites because of the eventual predominance of the baptism of infants soon after birth in the Byzantine rite as in Western traditions.9 Baptism was still closely linked to the liturgical year and administered, except in cases of pastoral necessity, on the baptismal feasts. This is the situation presupposed by the most ancient texts of the present Byzantine rite –– the euchology of the eighth or ninth century Codex Barberini 336, and the so-called typikon of the Great Church (Hagia Sophia), which represents the usages of Constantinople in the ninth or tenth century. 3. Eventually, the East (like the West) baptized infants as soon as possible after birth. This resulted in telescoping the entire catechumenate and liturgy for baptismal initiation into a single continuous rite and severing the connection of initiation with the corporate liturgies of the liturgical year. This process

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 8

A careful study of the rites of the eighth and fortieth days, found in the texts below, shows that they are intended for children before baptism. It i s only in later manuscripts, for example, that the rites of the fortieth day make provisions for children who have already been baptized. See the commentary below. 9 See the note on the age of baptism appended to the commentary of Part I for a review of the evidence and an assessment of the case that Arranz has made.

INTRODUCTION

7

already seems to be underway in the manuscript euchologies that have come down to us. The end result of the process is a rite that –– as it is now customarily performed –– is characterized by a large degree of liturgical incoherence. The texts and the ritual actions of the present order for baptism in the Byzantine rite make sense only when we are aware of the first two stages of the development of the rite. It is only on the basis of an understanding of the three stages of development outlined above that we can properly work out a theology of the Byzantine order for baptism. And as Alexander Schmemann realized, any reform that attempts to restore greater coherence to Orthodox baptismal practice must take account of both the history and the theology of the baptismal liturgy.

S OURCES FOR THE H ISTORY AND T HEOLOGY OF THE B APTISMAL L ITURGY The tenacity of liturgical tradition in the Byzantine rite has preserved the actual texts of both the initiatory process and its setting in the liturgical year remarkably intact. What has been lost is the connection between the initiatory texts and their context in the liturgical year. The texts that I have presented in this book are largely those of the euchologies of the patriarchal rite of the Great Church. The Byzantine euchology is similar in content to the early Western sacramentaries: it contains the celebrant’s prayers for all services, along with relevant rubrics. The two key manuscripts for the euchology of this rite are those known as Codex Barberini 33610 and Grottaferrata G.b.I. or the Codex Bessarion.11 The first dates from the late eighth or early ninth century and was copied for use in the churches of Southern Italy. The second dates from the tenth century but was copied for use in the Great Church it-

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 10 11

Cited in notes henceforth as BAR. Cited in notes henceforth as BES.

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

self. The Codex Barberini 336 is valuable as the earliest witness; the Codex Bessarion is valuable because its rubrics describe more fully the way rites were celebrated in the Great Church. The translation given here is usually based on the Codex Barberini 336, supplemented by the fuller rubrics of the Codex Bessarion. I am working from the critical edition of the euchology prepared by Miguel Arranz. I have set these prayers in their original context in the liturgical year by relating them to the rubrical notices of the typikon of the Great Church. “Typikon” is the name usually given to this document, though the name properly belongs to such a document in later monastic usage. This typikon is more properly called a synaxarion (a calendar with a list of liturgical synaxes for the year and related hagiographical, rubrical, and lectionary notices). The Byzantine synaxarion contains materials found in Western usage in calendars, martyrologies, lectionaries, and ordines. Similar material is provided in some editions of the praxapostolos –– the book that in Western usage is known as the epistolary. The standard edition today of the typikon of the Great Church is the critical text with French translation of the liturgical provisions of that book prepared by Juan Mateos.12 His two basic sources are the manuscript synaxaria Codex Hagios Stauros 40 (eleventh century)13 and Codex Patmos 266 (tenth century),14 supplemented by the manuscript praxapostolos Dresden A 140 (tenth century)15 and by other similar documents. Arranz uses this typikon to fill out the rubrical details of his critical edition of the euchology.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 12 Cited in notes henceforth as Mateos, Typicon. Where the different manuscripts provide variant readings, I cite the manuscript. 13 Cited in notes henceforth as HAG. 14 Cited in notes henceforth as PAT. 15 Cited in notes henceforth as DRE

INTRODUCTION

9

I have also provided tables of the Lenten office lectionary for Constantinople, for these lessons were originally an integral part of baptismal catechesis. In addition, I have included the litanies and prayers for catechumens and candidates for baptism now or formerly found in other services. In the brief commentary attached to the texts, I have also made use of the catechetical series already mentioned, parallel texts from baptismal liturgies in other rites or church orders, and the most important secondary literature. In translating texts from the euchology, I have made use of the Arranz’s critical edition of the Greek text of the euchology, of his French translation, and of standard English translations. In translating material from the typikon, I have made use of the critical Greek text and French translation by Mateos. Direct citations of the Scriptures in the text of prayers have been conformed in large measure to the New Revised Standard Version of the Bible, and references to biblical passages use the verse divisions of that version (which differ from that of the Septuagint –– particularly in the psalms). Where editors have noted the verse reference for biblical citations in prayers I have checked them, and I have added references elsewhere if I found them appropriate, italicizing the text if it is a direct citation. I have used the now archaic second-person singular in translations rather than the contemporary secondperson plural because a graceful translation into contemporary English involves recasting relative (“who”) clauses in a way that turns translation into paraphrase and is not helpful for the study of the texts. I have followed the division into lines in Miguel Arranz’s critical edition of texts, and have divided prayers not included by Arranz (or not so divided by him) in a similar way for ease of reference.16 Appended to this

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 16 Arranz is not consistent in deciding whether or not to number the lines of the final doxologies of prayers. I have consistently left them un-

10

BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

introduction is a table listing the Greek sources for the English translation that I have made of each text. Full bibliographical references for these sources are listed elsewhere. Both Arranz’s critical edition of the euchology and Mateos’ critical edition of the typikon draw on a variety of manuscripts –– the major ones listed above and others. Where there are important variant readings in the different manuscripts, I have listed the source for variants in footnotes. The abbreviations used for these manuscripts are listed at the beginning of the bibliography. My primary goal in this translation is to present a usable set of texts that reflects as closely as possible the earliest form of the tradition and that gives the fullest detail available for the way in which these initiatory rites were carried out in the usage of the church in Constantinople. That means that my criterion for euchological texts has been the earliest manuscript tradition, while my criterion for rubrics has been the usage of Constantinople. The manuscript tradition for both euchological texts and rubrics is remarkably stable. My usual practice has been to give preference to the euchological texts of Codex Barberini 336, but to supplement the rubrics of those texts from the Codex Bessarion. For rubrics from the typikon (synaxarion), I have followed Mateos’ critical edition, noting significant variant readings in the manuscript tradition where relevant. The commentary takes the work of Arranz as its basis, with reference to other literature as appropriate. In English the most adequate recent treatment remains the brief article by Kenneth Stevenson, “The Byzantine Liturgy of Baptism” in Studia Liturgica 17 (1987). There is also much to be learned from Alexander Schmemann’s older commentary, Of Water and the Spirit: A Liturgical Study of Baptism.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! numbered. I have also omitted the rubrical notice of the ekphonesis at the end of prayers.

INTRODUCTION

11

It is becoming more and more evident that the rites of Christian initiation did not follow a straight line of development, that there was significant difference in both rite and theology from region to region and age to age, and that the interpretation of the Byzantine tradition demands that we abandon many of the presuppositions that we bring to the rites from our Western perspective. On the whole, I have avoided trying to speculate about the prehistory of the text of the baptismal rite of Constantinople. I have, however, suggested likely connections between the rite of Constantinople and other rites when appropriate, in order to set the Byzantine tradition in a wider context, giving reference in the footnotes to the relevant literature. I have given particular attention to the baptismal rite of fourth-century Antioch –– the tradition to which that of Constantinople is most closely related. For this purpose I have made reference to the homilies of John Chrysostom and Theodore of Mopsuestia, who bear witness to that tradition at the end of the fourth century.

SOURCES FOR TEXTS PART I. THE ADMISSION OF CATECHUMENS The Greek text of BAR that I have used is found in Conybeare, Rituale Armenorum, 389-391. A critical commentary and French translation (without Greek text) are found in Arranz, “Les sacraments” 3, OCP 49 (1983), 284-302. An English translation of the BAR is found in Whitaker, Documents, 64-65. The present prayers for infants (which differ considerably from the earlier provisions) are found in English translation in Hapgood, Service Book, 266-270. I have not included them among the texts in this collection. Because the provisions for adult converts vary so widely from period to period and differ according to the prior religious background of the convert, I have also omitted these texts (which may be found with commentary in Arranz, “Les sacraments” 2.

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

PART II. CANDIDACY FOR BAPTISM 1 and 2. Rubrics from the Typikon of the Great Church. The rubric for the Sunday before the third week of Lent may be found in Mateos, Typicon II, 30-31 (Greek text and French translation). Mateos gives a French translation of Dmitrievskii’s Russian translation of the Greek original of the address. I have given an English translation of the text of Mateos’s French, for this is an important part of the argument made by Arranz. The rubric and the notice for the Sunday before the fourth week of Lent (Greek text and French translation) are found in Mateos, Typikon II, 38-39. Arranz reproduces this material in “Les sacraments” 4, OCP 50 (1984), 43-64, here 46-49. 3-5. Prayer, Exorcisms, Prayer as the Hour of Baptism Approaches The Greek text of BAR that I have used is found in Conybeare, Rituale Armenorum, 390-394. A critical commentary and French translation are found in Arranz, “Les sacraments” 4, OCP 50 (1984), 49-64. An English translation of the Barberini texts is found in Whitaker, Documents, 65-69, and the standard English version of the present text is printed in Hapgood, Service Book, 271-274. 6. Lectionary Texts The lessons from the office of the Great Church are taken from Mateos, Typicon II, 10-81. 7. The Litany for the Catechumens and Concluding Prayers Most ancient manuscripts of the euchology simply provided incipits for standard litanies. For that reason we must rely primarily on later texts for the full text of the litany of the catechumens. I have worked from the Greek text found in Brightman, Liturgies, 374-375, and the critical commentary and French translation in Arranz, “La liturgie des Présanctifiés,” OCP 47 (1981), 359-360, which uses the text on f. 161 of BAR. A standard English translation can be found in Hap-

INTRODUCTION

13

good, Service Book, 92 (also 136). For the Greek text of the prayers for the catechumens in the eucharistic rites in BAR, see Brightman, Liturgies, 315-316; standard English translation in Hapgood, Service Book, 92. See Arranz, “Asmatikos orthros,” OCP 47 (1981), 130-131, for critical Greek text and French translation of the prayer once used at orthros, and “Asmatikos hesperinos,” OCP 44 (1978), 122-123, for critical Greek text and French translation of the prayer once used at hesperinos. For the critical Greek text and French translation of the prayer for terce-sext, see Arranz, “Les prières/tritoekti,” OCP 43 (1977), 77. For vespers of the presanctified, a critical French translation of the prayer may be found in Arranz, “La liturgie des Présanctifiés,” OCP 47 (1981), 338; the Greek text from BAR is found in Brightman, Liturgies, 346-347. A standard English translation is found in Hapgood, Service Book, 136. 8. The Litany for those to be Enlightened and Concluding Prayers This litany too is hard to locate in the ancient manuscripts except by incipits. I have worked from the critical French translation in Arranz, “La liturgie des Présanctifiés,” OCP 47 (1981), 359-360, based on ff. 261-262 of the BAR, and on the standard English translation in Hapgood, Service Book, 137 (where in error the diaconal bidding bids the !"#$%&µ'(&$ depart before the litany and blessing for them). For the prayer at terce-sext, a critical Greek text and French translation can be found in Arranz, “Les prières/tritoekti,” OCP 43 (1977), 77-78. For the prayer at vespers of the presanctified, a critical French translation may be found in Arranz, “La liturgie des Présanctifiés,” OCP 47 (1981), 339; Greek text from the BAR, Brightman, Liturgies, 347. A standard English translation is found in Hapgood, Service Book, 137.

14

BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

PART III. THE FINAL PREPARATIONS 1. Prayer for the Confection of Myrrh on Holy Thursday I have worked with the Greek text and French translation found in Arranz, “Les sacraments” 10, OCP 15 (1989), 317338. 2. The Rite of Renunciation and Allegiance on Good Friday I have worked from the Greek text from BAR found in Conybeare, Rituale Armenorum, 438-442. Significant textual variants from the BES (particularly for rubrics) as given in Arranz’s critical edition “Les sacraments” 5, OCP 50 (1984), 372-397, are noted. I have made use of the French translation in Arranz’s critical edition, as well as the English translation in Whitaker, Documents, 60-64. I have made a modest attempt at a conjectural reconstruction at the sequence of prayers, which is annotated in the footnotes. PART IV. THE BAPTISMAL RITE OF THE PASCHAL VIGIL The text of the euchology in BAR is found in Conybeare, Rituale Armenorum, 397-406. A French translation and critical Greek text of rubrics and critical variants for prayers of the rite through the blessings of oil and water are found in Arranz, “Les sacraments” 6, OCP 51 (1985), 60-86; commentary “Les sacraments” 7, OCP 52 (1986), 145-178. Critical text, French translation, and commentary for the remainder of the rite are found in Arranz, “Les sacraments” 8, OCP 53 (1987), 59-106. An English translation of the text in BAR is found in Whitaker, Documents, 69-73, A standard English translation of euchological texts in the present rite is found in Hapgood, Service Book, 276-281. For the liturgical context of the rite in the Easter vigil, I have also used the Greek text and French translation of Mateos, Typicon, vol. 2, 84-91. I have integrated texts from the euchology and the typikon to present a continuous account. I have given preference to the euchological texts of BAR, but to the rubrical notices of BES and the typi-

INTRODUCTION

15

kon. Notes in the text indicate material taken from Bertonière, Historical Development. PART V. POSTBAPTISMAL CATECHESIS AND RITES OF CLOSURE I. Rubrical Notice on Easter Day See Mateos, Typikon, vol. 2, 92/93. II. Final Prayers at Vespers For the Greek text and a French translation of these prayers, see Arranz, “Asmatikos hesperinos,” OCP 44 (1978), 107130, 391-419, here 125-129. An English translation may be found in Uspensky, Evening Worship, 51-52. In my own translation I have repunctuated the Greek text of Prayer 3, which affects the division into lines given by Arranz. III. Rites of Closure I have worked with the critical Greek text, French translation, and commentary in Arranz, “Les sacrements” 9, OCP 55 (1989), 33-62. A standard translation of the modern text (which is considerably different) is found in Hapgood, Service Book, 283-284. Since BAR does not treat tonsure as a rite for the eighth day, I have omitted the texts related to it. PART VI. OTHER OCCASIONS FOR BAPTISM 1. Rubrical Notices For the first rubrical notice and general commentary, see Arranz, “Les sacraments” 8, OCP 52 (198), 9-106, here 104106. For rubrical notices of the baptismal feasts see, Mateos, Typicon, vol. 1, 148-159 (Christmas), 174-187 (Theophany); vol. 2, 62-63 (Lazarus Saturday), 82-85 (the morning of Saturday in Holy Week), 136-139 (Pentecost). 2. From the Euchology: The Provisions for Theophany (Epiphany) For the Greek text of the Epiphany blessing of waters according to BAR, see Conybeare, Rituale Armenorum, 419

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

(complete text for the rite, 415-421, with variants from other manuscripts, 421-436). English translations of the prayer may be found in Hapgood, Service Book, 194-195 (complete text for current rite, 189-197), and Ware, Festal Menaion, 356-358 (complete text for current rite, 348-359).

PART I. THE ADMISSION OF CATECHUMENS

A. TEXTS 1. A prayer for the sealing [signing]17 of an infant when he receives his name on the eighth day after birth 1 O Lord our God, we pray unto thee and we beseech thee: 2 let the light of thy countenance be marked upon thy servant N., 3 and let the cross of thine only-begotten Son also be marked upon his heart and upon his thoughts, 4 that he may avoid the vanities of the world and every evil device of the adversary 5 and that he may follow thy precepts. 6 And grant, O Lord, that thy name may abide in him, never repudiated,

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 17 The word “seal” ()!*+,$-) and its derivatives are ambiguous in liturgical texts. The word can refer either to the sign of the cross marked upon a person or to an anointing. For the first usage, see Revelation 7:3, which refers to “sealing” the servants of God on their foreheads. For the second usage, see 2 Corinthians 2:22. By extension, Greek also uses the verb “seal” to mean “give a blessing.” There is no evidence in the Byzantine rite for any prebaptismal anointing until the anointing just before baptism, s o references to “sealing” in rites for catechumens probably refer to signing with the cross (see line 3 of the text).

17

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

7 that he may be united in due season to thy holy church 8 and attain perfection through the awesome mysteries of thy Christ: 9 so that, having walked according to thy commandments 10 and kept intact the seal 11 he may attain to the blessedness of thine elect [in thy kingdom]:18 through the grace and mercy and loving-kindness of thine only-begotten Son, with whom thou art blessed, [together with thine all-holy and good and life-giving Spirit, now and forever, and unto the ages of ages. Amen.]19 And having concluded the prayer, he seals [signs] the child on the forehead and breast and mouth. 2. A Prayer when the child enters the church on the fortieth day after his birth 1 O Lord our God, who in accordance with the law didst go up on the fortieth day to the temple with Mary thy holy mother 2 and wert received in the arms of the righteous Simeon: 3 Let thy servant N. grow through thy power 4 so that, coming to the bath of incorruption, 5 he may become a child of the light and of the day [cf. Ephesians 5:8] 6 and, having attained a share in the heritage of thine elect,

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 18 Missing from BAR; supplied from other manuscripts, as given in the edition of Arranz. 19 I have supplied the customary ending, for which BAR gives only an incipit. Other manuscripts give incipits of various lengths. The final doxologies of prayers are often indicated only by incipits. Brackets in the doxologies of prayers will indicate that I have supplied the customary ending.

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7 may become a partaker of the precious body and blood of thy Christ, 8 protected by the grace of the holy, consubstantial, and indivisible Trinity: For thy glory and that of thine only-begotten Son and of thine all-holy and life-giving Spirit, now and forever, [and unto the ages of ages. Amen] And carrying the child and bowing before the holy table, the priest says the Nunc Dimittis.20

B. COMMENTARY Introduction Early testimony in the third and fourth centuries in many regions speaks of two stages of the catechumenate: 1) a preliminary stage that followed upon the application of the converts (known as catechumens, “persons under instruction,” or as audientes, “hearers”) and lasts an indefinite period of time, and 2) candidacy for baptism, which took place immediately before baptism for those who had been enrolled as competentes, “applicants,” electi, “those chosen” for baptism, or !"#$%&µ'(&$, “those being enlightened.” In earlier times, the period before baptism is the only period that seems to have taken on a formal structure. In some regions (especially the East Syrian churches and Armenia and perhaps in Egypt), an extensive two-stage catechumenate never seems to have developed and the catechumenate as a whole never seems to have taken on the strongly ritualized shape that it did elsewhere.21 Even where a two-stage structure developed, terminology

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 20

Rubric added from SIN. See Bradshaw, “Baptismal Practice in the Alexandrian Tradition,” 1012, and Winkler, Armenische Initiationsrituale, 366-370 (summary). 21

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seems to have remained fluid, and those who were candidates for baptism might still be referred to as catechumens. The first stage of the catechumenate was a period when the convert began catechesis, catechesis that was predominantly moral in character. During this stage of the catechumenate in the West and in fourth-century Palestine there were periodic scrutinies of the catechumen’s conduct and progress, as well as exorcisms to break the hold of evil on the catechumen’s life. The Byzantine rite still has a litany and a prayer for catechumens at the eucharist; the euchologies also attest to a litany and prayer for them at orthros and the evening office each day, although in the present text of the office this litany and prayer are retained only in Lenten vespers. In early centuries (our evidence comes from third and fourth century documents), most of the catechumens would be adult converts. The Apostolic Tradition (attributed to Hippolytus, ca. 215) presents the first detailed description of the pattern that later became common in much of the church. This is a peculiar document, for its original form can be constructed only by working from later versions incorporated in other documents, and its provenance and authorship have been disputed. It may present an ideal program for church life rather than the actual practice of the author’s church. In any case, it cannot be taken as normative for the whole church, for the third century was an era of widely variant practices. But it exercised a wide influence on later practice in many regions.22 It prescribes a catechumenate of three years under ordinary circumstances: Catechumens shall continue to hear the word for three years. But if a man is keen, and perseveres well in the matter, the

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 22 For a recent discussion of the Apostolic Tradition and the literature of church orders, see Bradshaw, Search, chapter 4.

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time (chronos) shall not be judged, but only his conduct (tropos).23

Various synods in many regions also passed canons to regulate the length of the catechumenate. Catechumens were accepted on the recommendation of sponsors, Christians who vouched for their bona fides and their good conduct. The church examined those who applied for admission. Criteria included conduct, moral integrity, and even the occupation of those who applied: catechumens could not engage in occupations that were judged to involve immoral conduct, compromising association with pagan cults or literature, or the exercise of compulsive force (taking human life in battle or by imposing capital punishment).24 It is, we must confess, not clear how widely such prohibitions were actually enforced. Christianity seems to have made converts in the army, and in some areas of the empire the church became increasingly assimilated to civil society by the end of the third century. The customary Greek word for sponsor is +(+.'/&µ'(&-, “one who receives” the newly-baptized. Their names were recorded with the names of those they sponsored as catechumens and as candidates for baptism.25 Chrysostom also refers to the sponsor as a “spiritual father.”

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 23 Hippolytus, Apostolic Tradition, § 17 (Botte, 74-75; Cuming, 17; Dix/Chadwick, 28). The English translation is that of Cuming. With regard to the catechumenate and candidacy, we are probably safe in saying that Hippolytus represents a third-century ideal in many regions of the empire, though practice may have been less rigorous. 24 Hippolytus, Apostolic Tradition, § 16 (Botte, 70-75; Cuming, 1516; Dix/Chadwick, 23-28). This section lists the professions which disqualified one as a catechumen. Practice was probably less rigorous than the ideal set forth here in many cases. 25 The official registration of names took place in most rites at the time of enrollment for baptism; in some rites names were probably also registered when persons were first admitted as catechumens as well. In enrollment the act often takes on liturgical shape, as we shall see below.

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

Paul W. Harkens elaborates on the word +(+.'/&µ'(&- as follows: The word also designates those who take upon themselves a burden, sureties or guarantors, and as such applies both to the world of commerce and to the spiritual world.26

Sponsors probably also had some responsibilities in connection with catechesis as “tutors” to those they sponsored, helping them, for example, learn the creed. The institution was retained when most catechumens were the children of Christian families, Chrysostom’s “spiritual father” becoming what we know as the “godfather.” The ecclesiastical and even legal status of godparents is a study in its own right; the institution took on characteristics largely unrelated to its original purpose. The euchology ultimately adopted by the Byzantine rite was that of Constantinople, whose usages seem to be largely Antiochene and Cappadocian in origin.27 By the time of the

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 26

Paul W. Harkens, editor, St. John Chrysostom: Baptismal Instructions, note 34, page 221. Chrysostom addresses the sponsors on their duties in his second instruction, sections 15-16, pages 48-49. 27 Byzantium was a relatively insignificant Christian center before i t was refounded as the Eastern capital of the empire and given the name Constantinople by Constantine early in the fourth century. For much of the century, it was under Arian leadhership. After the restoration of Orthodoxy in 379, it rapidly rose to become a dominant see in the Eastern empire. It i s really only at the end of the fourth century then that its distinctive tradition began to take shape. Its early patriarchs (such as the Cappadocian Gregory Nazianzus and the Antiochene John Chrysostom) were from elsewhere and probably brought their liturgical usages with them to Constantinople. As the imperial city of the East, it was in constant communication with other regions. It eventually imposed its rite on the Byzantine East, but it was i n turn subject to influence from other regions as well. The other predominant usage in the Byzantine tradition was that of Jerusalem, which became a pilgrim center after Constantine’s building program in the early fourth century. But the tradition of Constantinople was distinct from that of Jerusalem, and it is a mistake to try to understand the baptismal rites of Constan-

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earliest euchology of the Byzantine rite that has come down to us, that of Codex Barberini 336 (which attests to the usage of the eighth century), most catechumens would be children of Christian families. After the evangelization of the empire, the first stage of the catechumenate had taken on quite a different form: it was now children of Christian families who constituted the majority of those coming for baptism.28 The program of preliminary catechesis and the careful scrutiny of those in this preliminary stage largely disappeared under these circumstances. Presumably, the church trusted that Christian families in a predominantly Christian empire would raise their children as Christians and that special training in appropriate conduct was no longer needed. For the provisions for the conversion of adults and reconciliation of heretics in this period, see the note at the end of this section on other Catechumens and Candidates for Admission to the Communion of the Church.29 Scholars have tended to assume that the baptism of children meant the baptism of infants in the East as it did in the West. Arranz has raised the question of whether this assumption is warranted in his commentary on the Byzantine rite and has suggested that baptism of children in this rite did not necessarily mean the baptism of infants. For a discussion of the evidence that he adduces and other evidence that might be taken into account, see the note on the age for the baptism of children at the end of this section. In my judgment, he has raised a strong to challenge the assumption that in the Byzantine tradition baptism of children necessarily meant baptism of infants and suggested the possibility that for several centuries the baptism of children in this tradition took place when they

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! tinople on the basis of what we know of the fourth-century initiatory rites of Jerusalem. 28 See Kretschmar, “Recent Research,” 92. 29 See the evidence from the manuscripts for converts from paganism, Judaism, other faiths, and from various heretical and schismatic groups which is treated by Miguel Arranz in “Les sacrements 2,” OCP 49 (1983).

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION

were old enough to take some part in the process and receive some instruction. The issue is one that will require further exploration, however, before the case made by Arranz can be said to be more than a possibility. 1 and 2: Prayers for a Child on the Eighth and Fortieth Days The prayers for the eighth and fortieth days after birth were the ordinary means by which children of Christian families were to be received as catechumens.30 These rites are modeled on Luke’s accounts of the naming of Jesus31 and of his presentation in the temple. The child, like Jesus, is named on the eighth day after birth and brought into the church on the fortieth day, just as Jesus was presented in the temple on that day. The prayers for children were said at the doors of the church. The significant ritual acts are the sealing (signing with the cross) on the eighth day and the entry into the church on the fortieth day. It is the “sealing” that is treated as the most significant act. Later manuscripts add prayers for the purification of the mother on the fortieth day, but these prayers are not found in the early manuscripts. The prayers gave children the status of “unbaptized Christians,” just as reception into the catechumenate gave such status to converts. Attention to the text of these prayers confirms what we have said about them. They speak of sealing the children and ask that they may lead lives appropriate to those who have been sealed by Christ, that they may escape the wiles of the adversary, and that they may come in due season to baptism, receive the holy mysteries (communion), be perfected as

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 30 See Arranz, “Les sacraments” 2, OCP 49 (1983), 42-90, for text and commentary. See also Schmemann, Of Water and the Spirit, chapter 5, for his commentary. 31 Note that the reference to the naming is only in the rubrics; the text itself contains no allusion to either the circumcision or the naming of Jesus.

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Christians (a probable reference to post-baptismal chrismation), and enter the heritage of God’s elect. In present usage, the original purpose of these prayers is not readily apparent. The set of prayers now in use includes also prayers for the mother on the first day after the birth of the child, and in the office for the fortieth day after the birth of the child a focus on the purification of the mother overshadows the original focus on the child’s entrance into the church. In this office new prayers have been added, and the text of the original prayer has been reworked. As we noted earlier, the term “catechumen” has a certain ambiguity to it: it means “one under instruction” and was used as the specific term for those in the first stage of the catechumenate. But it also continued to be used for those who had been accepted as candidates for baptism, for whom the more specific name was !"#$%&µ'(&$, “those being enlightened,” since baptism was commonly called !"#$)µ+, “enlightenment.” The prayers and exorcisms listed in the euchology for catechumens will be considered later, since they are probably intended for those in the second stage of the catechumenate, the !"#$%&µ'(&$; the “prayer for making a catechumen” given later, in fact, appears to be a prayer for enrolling a catechumen as a candidate for baptism. A Note on the Age for the Baptism of Children In his commentary on baptism in the Byzantine tradition, Miguel Arranz arrives at the following conclusion about the age for the baptism of children: The prayers of the eight and fortieth days after birth . . . in truth marked the spiritual life of a newborn child of a Christian family. We could say that these two prayers, and certainly the first, made the newborn a true Christian, to whom adults coming from heretical groups whose baptism was not recognized could be compared, as well as Jews, Moslems, and others after their renunciation of their original faith . . . This first stage of the catechumenate for young children could be extended until they acquired the use of reason . . . .

26

BAPTISMAL INITIATION IN THE BYZANTINE TRADITION Since the child was already “Christian,” people did not fear for his eternal destiny in case of death . . . ; they waited until the age of “first communion,” we might say, so that the rites of renunciation of Satan and allegiance to Christ which preceded baptism could be followed by the candidate himself and not just by his godparent –– a custom which, nevertheless, already began to make its appearance in our patriarchal euchologies . . . .32

We need to examine the evidence that Arranz adduces for this conclusion and such other evidence as might be relevant, but before doing so, we need to place the issue in context. The literature of the New Testament and the first two centuries directs its attention to the conversion of adults from Judaism and paganism and to their formation and initiation. It does not address itself to the formation and initiation of the children of converts or of children born to Christian families. Their situation is different from that of pagan or Jewish adults and we would like to know how they were formed and initiated as Christians, but the early literature is silent. By the beginning of the third century, however, there were sufficient numbers of such children that we find authors beginning to address the issue. Origen considered the baptism of children an apostolic institution.33 At the very least this means that it was not an innovation in his day. The Apostolic Tradition notes that children are to be baptized first, and indicates that someone else speaks for them if they cannot speak for themselves.34 This indicates two things to us: some children were being baptized as infants, too young to speak, and the author

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 32

Arranz, “Les sacraments” 3, OCP 49, 301-302 (my translation). The relevant texts date from his years in Caesarea and are cited b y Robert Grant in his article, “Development of the Christian Catechumenate,” 36 (see note 14, page 47 for the sources). 34 Hippolytus, Apostolic Tradition § 21 (Botte, 80-81; Cuming, 18; Dix/Chadwick, 33). 33

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is presenting this practice (as the title of the work indicates) as apostolic in origin. But we learn little more about how the initiatory process was adapted to children or how they were formed and catechized as Christians. Practice in regard to the age of baptism probably varied from region to region in this period. It is the North African church that gives us the most information about the baptism of children in the third and fourth centuries. Tertullian at the beginning of the period knew of the custom, but disapproved of it. Cyprian, on the other hand, promulgated in a letter the decision of North African bishops in the middle of the third century that the baptism of children is appropriate and that Christian parents need not wait until the eighth day (the day on Jewish parents presented a male child for circumcision) to present a child for baptism.35 It would be unwise, however, to conclude that the baptism of children was common throughout the church, or that the majority of those born to Christian parents were baptized as children even in those regions where we know that children were baptized, or to take the age suggested by Cyprian as customary elsewhere. Even in North Africa, as we know from the life of Augustine a century after Cyprian, parents frequently postponed the baptism of their children, and when those children became adults they might postpone their own baptism until late in life or even until their deathbed. Edward Yarnold sums up the reasons for this in this way: St. Augustine refers to the common belief that it is best to prolong the period before baptism, so that a person may sin with the assurance that he will receive forgiveness at baptism: ‘let him alone, let him do as he pleases; he is not baptized’ (Confessions 1:18. Cf. Tertullian, de Paenitentia 6;

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 35

Robert Grant summarizes this evidence in his article, “Development of the Christian Catechumenate,” 34-37 (sources in the notes on page 47: for Tertullian, note 11; for Cyprian, note 16).

28

BAPTISMAL INITIATION IN THE BYZANTINE TRADITION J. Jeremias, Infant Baptism, pages 87-89). The less cynical would say that it was better to wait until the individual was prepared for total conversion of life; the passionate years of youth, or a position of civic authority which might involve the taking of life, were good reasons for postponing the sacrament.36

By the end of the fourth century, bishops were finally beginning to succeed in putting a stop to postponing baptism in this way. From that time on, the baptism of children began to become the normative practice. In the West, the North African theology of original sin drove the age of baptism down to infancy by the fifth century. Churches like Rome might restrict baptism except in cases of emergency to the baptismal feasts (Easter and Pentecost at Rome), but within this context parents were expected to present their children for baptism as soon as possible. The Ordo Romanus 11, from the eighth century, had already adapted the baptismal process with infants in mind: the rubrics direct others to respond for them, and heavy reliance is placed on the ritual actions to effect the sacramental transformation, since catechesis is impossible for infants. We even find a direction that infants are not to be suckled between the time they are baptized and their communion at the eucharist that concludes the initiatory liturgy!37 The Western theology of original sin is alien to the Eastern tradition. For this reason we do not find in the Byzantine tradition in the early centuries the same anxiety to bring children to baptism as soon as possible after birth. In his sermon

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 36

Edward J. Yarnold, “Initiation 3: The Fourth and Fifth Centuries,”

131. 37

An English translation is found in Whitaker, Documents, 186-194. See the rubrics on the return of the creed, § 86, and on communion, § 103 (pages 193 and 194). For a similar provision of the return of the creed in the Gelasian sacramentary, see § 42, no. 73, on 173 in Whitaker, Documents.

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on baptism Gregory of Nazianzus, the first bishop of Constantinople after the restoration of orthodoxy, set out this advice on the baptism of children: [W]hat have you to say about those who are still children, and conscious neither of the loss nor of the grace? Are we to baptize them too? Certainly, if any danger presses. For it is better that they should be unconsciously sanctified than that they should depart unsealed and uninitiated. A proof of this is found in the circumcision on the eighth day, which was a sort of typical seal and was conferred on children before they had the use of reason. . . . But in respect of others [who are not in danger] I give my advice to wait till the end of the third year, or a little more or less, when they may be able to listen and to answer something about the sacrament, even though they do not perfectly understand it, yet at any rate they may know the outlines; and then to sanctify them in soul and body with the great sacrament of our consecration. For this is how the matter stands; at that time they begin to be responsible for their lives, when reason is matured, and they learn the mystery of life (for sins of ignorance owing to their tender years they have no account to give), and it is far more profitable on all accounts to be fortified by the font, because of the sudden assaults of danger that befall us, stronger than our helpers.38

That is how matters stood at the beginning of the tradition at Constantinople. The remainder of the evidence that Arranz cites is from the liturgical data themselves. Immediately before the prayer for making a catechumen, the euchology provides prayers for the naming of a child (on the eighth day after birth, presumably on the model of the naming of Jesus at his circumcision)

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 38 Gregory Nazianzus, Oration 40, “On Holy Baptism,” § 28, PG 36:399/340. Translation from NPNF, series 2, vol. 7, 370.

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and the “churching” of the child (on the fortieth day after birth, on the model of the presentation of Jesus in the temple). Attention to the prayers and ritual actions of these rites reveals a thematic equivalence to rites for the admission of a catechumen, as we have seen. From this moment their status is comparable to that of converts from other religions, who are described as “unbaptized Christians, as in the case of children of Christian parents awaiting baptism.”39 This does not, however, establish the age at which children would be baptized, although –– since they are already considered Christians –– it removes the pressure for baptism as soon as possible. Arranz next takes note of the wording of the announcements for enrollment found in the typikon of the Great Church. Relatives of candidates for baptism are warned that none is to be brought to baptism without instruction and that they are to “bring” the candidates to church for instruction during the last weeks of Lent. Arranz concludes: As regards the candidates for baptism, it seems to us that the texts of the 0*&)!"('#$1&( and the 0*&12*31#$1&- are eloquent enough to give us an indication of the age of these candidates: young enough to need to be brought to church by their parents, but old enough to be able to follow the catechesis offered to them and to understand something at the baptism itself.40

The text suggests, but does not require, this interpretation. Certainly by the date of the typikon there would have been few unbaptized adults resident with relatives in Constantinople. Of course, the announcement may have been kept in the typikon long after the situation in which it arose had changed.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 39

The phrase is taken from the rubrics in rites for receiving heretics, Jews, and pagans as catechumens. See Arranz, “Les sacraments” 2, OCP 4 9 (1983), 63, 67, 71. 40 Arranz, “Les sacraments” 4, OCP 50 (1984), 48 (my translation).

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On the other hand, the earliest manuscript euchologies already have an alternative rite of renunciation and allegiance that provides rubrically for sponsors to answer for the candidates if necessary. Since even Gregory of Nazianzus provided for baptism of infants, it is not surprising that such a provision should be made. But we should note that even the alternative rite provides for either the sponsors or the candidates to make the response, whereas the Roman rites of the Gelasian sacramentary and Ordo Romanus 11 provide only for someone else to make the return of the creed. The latter document in particular provides an initiatory process that is geared predominantly to infants. In the end infant baptism prevailed in the Byzantine tradition as in the West. This is evident in the provision for the churching of a child (the rite of the fortieth day after birth) already baptized in the works of Symeon of Thessalonica in the fifteenth century.41 On balance, the evidence does not rule out the postponement of a child’s baptism for several years and establishes the possibility for it on the basis of the liturgical witness, but it does not establish how predominant the practice was or give clear evidence of when a shift might have occurred. A Western perspective may lead us to make presuppositions about the age of baptism that the texts do not support. But the issue needs much more exploration before it can be said to be resolved.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 41 Arranz, “Les sacraments” 3, OCP 49 (1983), 299. The initial rubrics presume that the rite takes place after baptism (though the prayers continue to presume that the child is unbaptized). Symeon’s commentary on the rite shows that the impact of the Augustinian doctrine of original sin was being felt in the East by this time. For present usage, see the rite in Hapgood, Service Book, 268-270, whose rubrics presumes that the child has been baptized (though the prayers themselves continue to refer to its future baptism). A rubric on 270, however, provides for a case when a child has not yet been baptized.

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A Note on Other Catechumens and Candidates for Admission to the Communion of the Church In the era from which our earliest euchologies date, probably the majority of the population in Constantinople were orthodox Byzantine Christians, but there were a variety of others who sought membership in the church. The situation for which the baptismal process had been designed in the third and fourth centuries had changed: there were few pagans in the eighth century whose background was like that of converts in the third and fourth centuries. The rites included in the euchology in the Barbarini manuscript do not even include provisions for the initiation of a “pagan” in the fourthcentury sense of that term. The converts whose situation is addressed by the rites in the euchology generally fall into three classes: 1. Non-Christian converts (such as Jews and Moslems) who were enrolled as candidates for baptism upon renunciation of their errors and Christians from groups whose baptism was not recognized (such as the Manicheans and Montanists) who were also enrolled as candidates for baptism upon renunciation of their errors. 2. Converts from Christian groups whose theology was condemned at the Council of Constantinople (such as Arians and Apollinarians) and whose baptism was recognized and who were enrolled for admission to the church through chrismation and communion upon renunciation of their errors.

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3. Converts from later heresies (such as nonChalcedonian Christians whom we would call Nestorians and Monophysites) whose baptism and chrismation were recognized and who were admitted to the church through communion. Different euchologies reflect differing decisions about how different groups should be classified –– Apollinarians, for example, were sometimes received by chrismation and communion and sometimes by admission to communion alone.42 Arranz proposes the following general framework for the preparation of all of these groups for reception into the communion of the church: A. a preparatory fast of fifteen days, with mastery of a minimum of texts and, in certain cases, attendance at the morning and evening offices; B. a renunciation or abjuration of the particular error or heresy involved, with a prayer for the beginning of the first stage of the catechumenate, which could last as long as was judged necessary: there was no urgency, for the convert was already considered a Christian from the moment of his renunciation; C. an intensive catechumenate leading to baptism within a rather short period of time. From this moment the converts were included with the ordinary catechumens –– that is, with children of Christian families who were preparing for baptism in a few weeks.43 For the second and third categories above, stage B led directly from renunciation to admission to the church through chrismation and communion or through communion alone.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 42 After a preliminary discussion of the rites by which children of Christian families were made catechumens, Arranz devotes the whole of “Les sacraments” 2, OCP 49 (1983), to the various provisions made in the manuscript for non-Christian, heretical, and schismatic converts. 43 Arranz, “Les Sacrements” 2, OCP 49 (1983), 90. My translation (with letters rather than numbers for the numeration).

PART II. CANDIDACY FOR BAPTISM

A. TEXTS 1. On the Sunday before the Third Week of Lent (according to the Typikon of the Great Church) Let it be known that immediately after the gospel the address (0*&)!"(2#$1&() regarding the catechumens is read. The one who is to read the address regarding the catechumens, accompanied by six deacons, three on his right and three on his left, takes his place at the front of the ambo and makes this announcement: My dearly beloved children: Knowing your sincere faith in Christ and how you treasure holy baptism, we now exhort you again; in accordance with the customary usage we require this of you: Those who desire to bring to holy baptism a member of their families, let them bring him here, to the holy churches, so that he may be instructed in the divine teachings according to the laws of the faith. It sometimes, in fact, happens that some come to the holy mystery without understanding at all the teachings that are set before them: in this way, they participate in the grace without knowing anything at all. Therefore, whoever has some person in such a situation, let him bring him before mid-Lent Sunday, since after that day we will not allow any person, except in the case of extreme emer-

35

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gency, to be brought without examination to baptism at the coming feast of Easter.44 2. On the Sunday before the Fourth Week of Lent (according to the Typikon of the Great Church) Let it be known that this Sunday, after the trisagion, the following notice (0*&12*31#$1&-) is given: I appeal to you of your charity, brothers beloved of Christ: As many of you as have some who ought to come to holy baptism, knowing that [the feast of] Christ’s resurrection is approaching, bring them to our most holy church beginning tomorrow, that they may receive the seal of Christ, be safeguarded, and be instructed. So many as bring them after the coming week, know that we will not permit them to be admitted without examination, except in cases of demonstrated necessity. 3. A Prayer for making a catechumen [enrollment for baptism] 1 In thy name, Lord God of truth, and that of thine onlybegotten Son and of thy Holy Spirit, 2 I lay my hand upon thy servant N., 3 who has been accounted worthy to find refuge in thy name 4 and shelter under the shadow of thy wings [Psalm 17:8; 91:4]; 5 remove him from his former error: 6 fill him with faith, hope and charity toward thee,

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 44

This exhortation now exists only in the Russian translation of Dmetrievkij. I have made this translation from the French version of Juan Mateos in his Typicon, vol. 2, 31, 33.

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7 so that he may know that thou alone art the true God, thou and thine only-begotten Son our Lord Jesus Christ and thy Holy Spirit. 8 And grant that he may walk according to all thy commandments and observe what is pleasing to thee; 9 for the one who does these things shall live by them [Romans 10:5]; 10 and write his name in thy book of life [Philippians 4:3; Revelation 13:8]; 11 and unite him to the flock of thine inheritance [cf. Psalm 78:71; 23 & 100; John 10]. 12 Let thy holy Name be glorified in him (Psalm 86:12; Matthew 6:9], and that of thine only-begotten Son our Lord Jesus Christ and of thy life-giving Spirit. 13 And let thine eyes regard him with mercy, 14 and let thine ears attend to the voice of his prayer [Psalm 28:2; 116:1; 140:6]. 15 And make him rejoice in the works of his hands and in all his generation, 16 that he may confess thee, worshipping and glorifying thy great and most high Name, 17 and that he may praise thee without ceasing all the days of his life: For all the powers of heaven praise thee and thine is the glory of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto the ages of ages. Amen. 4. Exorcisms First Exorcism 1 2 3 4 5

The Lord rebuke thee, O devil, he who came into the world and made his dwelling with humans to destroy thy tyranny and to deliver them; who on the tree triumphed over the powers arrayed against him [Colossians 2:15]

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6 when the sun was darkened [Luke 23:45] and the earth quaked [Matthew 27:51], 7 when the tombs were opened and the bodies of the saints arose [Matthew 27:52]; 8 who by his death has destroyed death [Hebrews 2:14] 9 and rendered powerless the one who had the power of death, even thee thyself, O devil. 10 I exorcise thee by the God who has revealed the tree of life [Genesis 3:4,] 11 and who appointed, to guard it, cherubim and a sword flaming and turning [Genesis 3:24]. 12 Be rebuked, depart, unclean spirit! 13 I exorcise thee by him who walked on the surface of the sea [cf. Mark 6:48] as on dry land, 14 who rebuked the raging of the winds [Mark 4:39], 15 whose glance dries up the waters of the deep 16 and whose threat melts the mountains [Psalm 97:5]. 17 This is the one who commands thee through us: 18 Be afraid, go away, depart from this creature,45 19 and do not return, 20 do not hide in him nor approach him, 21 nor influence him nor break out within him, by night or day, or at the noon-day hour, 22 but depart to thine own tartarus 23 until the great day appointed for thy judgment. 24 Fear God who is seated upon the cherubim 25 and who beholds the depths [Prayer of Azariah 34 (NRSV)]

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With Arranz, I have rendered this as an exorcism for a single catechumen. The manuscripts make reference to creatures (in the plural) here and elsewhere.

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26 before whom the angels quake with fear, the archangels, the thrones, the dominations, the principalities, the powers, the virtues [Colossians 1:16], the cherubim with countless eyes, [and the seraphim with six wings];46 27 before whom heaven and earth tremble, the sea, and all that is in them [Psalm 146:6]. 28 Go away and depart from the soldier sealed and newly elected by Christ our God. 29 It is through him that I exorcise thee, 30 by the one who moves upon the wings of the winds, 31 who makes winds his angels and flames of fire his ministers [Psalm 104:3-4]. 32 Go out and depart from this creature with thy power and thine angels. For the name of the Father, and of the Son, and of the Holy Spirit is glorified, now and forever, and unto the ages of ages. Amen. Second Exorcism 1 The holy God, fearsome and glorious, 2 who is unsearchable and unknowable in all his works and power 3 who has appointed for thee, O devil, the retribution of everlasting punishment, 4 commands thee by us, his unprofitable servants, 5 thee and every power which works with thee, 6 to depart from this person newly-sealed47 in the name of our Lord and true God, Jesus Christ. 8 I exorcize thee, all-evil spirit, unclean, abominable, loathsome, and alien,

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Missing in BAR; supplied from other manuscripts. With Arranz, I have rendered this as an exorcism for a single catechumen. References are in the plural in BAR. 47

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9 by the power of Jesus Christ, 10 who has all power in heaven and on earth [Matthew 28:18], 11 who said to the deaf and speechless spirit, “Come out of him, and never enter him again!” [Mark 9:25]. 12 Depart, acknowledge that thy power is spent, 13 that thou hast no power, even over swine; 14 remember him that commanded thee, at thy request, to enter a herd of swine [Mark 5:12]. 15 Fear God, at whose command the earth was spread out upon the waters [Psalm 136:6], 16 who created the heavens [Genesis 14:19] and set the mountains in scales and the hills in a balanc [Isaiah 40:12], 17 who set the sand as a boundary for the sea [Jeremiah 5:22] and made a safe path through the raging waters [Isaiah 43:16; Wisdom 14:3]; 18 who touches the mountains and they smoke [Psalm 104:32], 19 who clothes himself in light as with a garment [Psalm 104:2], 20 who stretches out the heavens as a tent [Psalm 104:2], 21 who sets the beams of his chambers on the waters [Psalm 104:3], 22 who has set the earth on its foundations, so that it cannot be shaken unto the ages of ages [Psalm 104:5], 23 who calls for the waters of the sea and pours them out on the surface of the earth [Amos 5:8; 9:6]. 24. Go out, and depart from the one who is preparing for the holy enlightenment. 25. I exorcize thee by the saving passion of our Lord Jesus Christ, 26 and by his body and most precious blood, 27 and by his fearsome coming, 28 for he will come on the clouds –– 29 and he will not tarry [Habakkuk 2:3; Hebrews 10:37] –– to judge the whole earth [Genesis 18:25];

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30 and he shall punish thee and the power that works with thee in the gehenna of fire [Matthew 5:22]; 31 and he will free those in outer darkness [Matthew 8:12], where the worm never dies, and the fire is never quenched [Mark 9:47]. For power belongs to Christ our God, with the Father and the Holy Spirit, now and forever, and unto the ages of ages. Amen. Third Exorcism 1 Lord of Sabaoth, God of Israel, 2 who healest every disease and every sickness [Matthew 4:23], 3 look upon thy servants, 4 search them out, try them, drive away from them all works of the devil. 5 Rebuke the base and unclean spirits and pursue them; 6 purify the work of thy hands; 7 working with skill, hasten to crush Satan under their feet [Romans 16:20], 8 and give them victory over him and over his unclean spirits [Matthew 10:1], 9 that they, having found mercy from thee, may be accounted worthy of thy heavenly and immortal mysteries, and that they may render glory to thee, [to the Father, the Son, and the Holy Spirit, now and ever, and unto the ages of ages. Amen.]

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5. A Prayer after making a catechumen, as the hour of baptism approaches 1 O thou who art (‘& "(),48 Master and Lord, 2 who didst make man49 after thy image and likeness [Genesis 1:26], 3 who didst bestow on him the power of eternal life [cf. Wisdom 2:23], 4 who didst not then reject him when he fell into sin, 5 but brought about the salvation of the world through the incarnation of thy Christ: 6 Having redeemed this creature from the bondage of the enemy, 7 receive him into thy heavenly kingdom, 8 open the eyes of his understanding [cf. Luke 24:45], 9 that the light of the gospel may shine within him [cf. 2 Corinthians 2:24]; 10 join his life to an angel of light, 11 to deliver him from every plot of the adversary, 12 from the encounter of the evil one, from the demon at midday [cf. Psalm 91:6], 13 and from evil imaginations. [The celebrant] breathes upon the catechumen three times and seals him three times upon the forehead, and mouth, and breast. 14 Drive from him every evil and unclean spirit which hides and lurks in his heart, 15 the spirit of malice, the spirit of idolatry, the spirit of covetousness, the spirit of idolatry, the spirit of uncleanness, inspired by the teaching of the devil.

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The text could be read without the comma, but probably ‘& "( stands for the divine name, Yahweh. 49 #&( +(4*&0&(, “the human.”

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16 And make of him a reasonable50 sheep of the holy flock of Christ, [cf. Psalm 78:71; 23 & 100; John 10] 17 an honorable member of thy church, 18 a sanctified vessel [2 Timothy 2:21], 19 a child of light, 20 and an inheritor of thy kingdom [James 2:5], 21 so that, having walked according to thy commandments, 22 kept intact the seal, 23 and preserved his garment unspotted, 24 he may attain to the blessedness of thine elect in thy kingdom: through the grace, mercy, and living-kindness of thine only-begotten Son with whom thou art blessed, together with thine all-holy and good and life-giving Spirit, now and forever, and unto the ages of ages. Amen.

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5&,$1&(.

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6. The Lenten Lectionary for the Office The Readings for Lenten Weekdays from the Office of the Great Church The following readings are taken from the Typikon of the Great Church. They are retained in the present office. The First Monday Tuesday Wednesday Thursday Friday

Terce-Sext Week of Lent Isaiah 1:1-20 Isaiah 1:19-2:3 Isaiah 2:3-10 Isaiah 2:11-20 Isaiah 3:1-14

Vespers Genesis Genesis Genesis Genesis Genesis

1:1-13 Proverbs 1:1-20 1:14-23 Proverbs 1:20-33 1:24-2:3 Proverbs 2:1-21 2:4-19 Proverbs 3:1-18 2:20-3:20 Proverbs 3:19-24

The Second Week of Lent Monday Isaiah 4:2-5:6 Tuesday Isaiah 5:7-16 Wednesday Isaiah 5:16-25 Thursday Isaiah 6:1-12 Friday Isaiah 7:1-14

Genesis Genesis Genesis Genesis Genesis

3:21-4:7 4:8-15 4:16-26 5:1-24 5:32-6:8

Proverbs Proverbs Proverbs Proverbs Proverbs

3:24-4:22 5:1-15 5:15-6:3 6:3-20 6:20-7:1

The Third Week of Lent Monday Isaiah 8:13-9:6 Tuesday Isaiah 9:8-16 Wednesday Isaiah 10:1-20 Thursday Isaiah 11:10-12: Friday Isaiah 13:2-13

Genesis Genesis Genesis Genesis Genesis

6:9-20 7:1-5 10:12-20 7:11-8:4 8:4-21

Proverbs Proverbs Proverbs Proverbs Proverbs

8:1-21 8:32-9:11 9:12-18 10:1-22 10:31-11:2

Genesis Genesis Genesis Genesis 11:9 Genesis

8:21-9:7 Proverbs 11:19-12:6 9:8-17 Proverbs 12:8-22 9:18-10:1 Proverbs 12:23-13:9 10:32Proverbs 13:19-14:6

The Fourth Week of Lent Monday Isaiah 14:24-32 Tuesday Isaiah 25:1-9 Wednesday Isaiah 26:21-27:9 Thursday Isaiah 28:14-22Friday

Isaiah 29:13-22

12:1-7

Proverbs 14:15-26

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The Fifth Monday Tuesday Wednesday Thursday Friday

Terce-Sext Week of Lent Isaiah 37:33-38:6 Isaiah 40:18-31 Isaiah 41:4-14 Isaiah 42:5-16 Isaiah 45:11-17

The Sixth Week of Lent Monday Isaiah 48:17-49:4 Tuesday Isaiah 49:6-10 Wednesday Isaiah 58:1-11 Thursday Friday

Isaiah 65:8-16 Isaiah 66:10-24

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Vespers Genesis Genesis Genesis Genesis Genesis

13:12-18 15:1-15 16:1-10 18:20-33 22:1-18

Genesis Genesis Genesis 45:16 Genesis Genesis

27:1-41 Proverbs 19:16-25 31:3-16 Proverbs 21:3-21 43:26Proverbs 21:2322:4 46:1-7 Proverbs 23:15-24:5 49:33Proverbs 31:8-31

Holy Week Monday Ezekiel 1:1-20 Exodus Tuesday Ezekiel 1:21-28 Exodus Wednesday Ezekiel 2:3-2:3 Exodus Thursday Jeremiah 11:18-12:15 Exodus Friday Zechariah 11:10-13 Exodus

1:1-20 2:5-10 2:11-22 19:1-19 33:11-33

Proverbs Proverbs Proverbs Proverbs Proverbs

Job Job Job Job Job

14:27-15:4 15:7-19 15:20-29 16:17-33 17:17-18:5

1:1-12 1:13-22 2:1-10 38:1-22 42:12-17

7. The Litany for the Catechumens and Concluding Prayers The litany that follows is the present text, for the text in Codex Barberini 336 is abbreviated. Catechumens, pray to the Lord: R/ . Lord, have mercy. You faithful, pray to the Lord for the catechumens, that the Lord will have mercy on them: R/ . Lord, have mercy. That he will teach them the word of truth: R/ . Lord, have mercy. That he will reveal to them the gospel of righteousness: R/ . Lord, have mercy. That he will unite them to his holy catholic and apostolic church: R/ . Lord, have mercy.

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Save them, have mercy on them, assist them, and keep them, O Lord, by thy grace: R/ . Lord, have mercy. Bow your heads before the Lord, catechumens: R/ . To thee, O Lord. After a concluding prayer of blessing, the catechumens are dismissed. The Concluding Prayer from the Liturgy of St. Basil 1 O Lord our God, 2 who dwellest in the heavens and beholdest all thy works [cf. Psalm 113:5-6]: 3 behold also thy servants the catechumens who bow their heads to thee. 4 Grant them your light yoke [Matthew 11:30], 5 make them members of thy holy church, 6 and account them worthy of the bath of new birth [Titus 3:5], the remission of sins, and the garment of incorruption [cf. 1 Corinthians 15:53], 7 unto the knowledge of thee, our true God, that with us they may glorify thine honorable and worthy [Name, of the Father, and of the Son, and of the Holy Spirit, now and forever, and unto the ages of ages. Amen.] The Concluding Prayer from the Liturgy of St. John Chrysostom 1 O Lord our God, 2 who dwellest on high and regardest what is humble [cf. Psalm 113:5-6], 3 who hast sent forth thine only-begotten Son our Lord Jesus Christ as the salvation of the human race: 4 behold thy servants the catechumens who bow their heads before thee 5 and account them worthy in due season of the bath of new birth [Titus 3:5],the remission of sins, and the garment of incorruption [cf. 1 Corinthians 15:53].

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6 Unite them to thy catholic and apostolic church and number them with thine elect flock [cf. Psalm 78:71; 23 & 100; John 10], that with us they may glorify thine honorable and worthy [Name, of the Father, and of the Son, and of the Holy Spirit, now and forever, and unto the ages of ages. Amen.] The Concluding Prayer from Orthros 1 Now bless, O Lord, thy servants the catechumens, 2 whom thou hast called with a holy calling to the wondrous light of thy countenance, 3 and grant that they may perceive how unshakeable are the words in which they have been instructed. 4 Fill them with thy Holy Spirit, that they may become sheep of the true Shepherd, [cf. Psalm 78:71; 23 & 100; John 10] 5 sealed with the seal of thy Holy Spirit [cf. 2 Corinthians 1:22; Ephesians 1:13], 6 so that they may be honorable members of the body of thy church, 7 and that they may be found worthy in the age to come of the truly blessed hope in thy heavenly kingdom, that with us they may glorify [thine honorable and worthy name, of the Father, and of the Son, and of the Holy Spirit, now and forever, and unto the ages of ages. Amen.] The Concluding Prayer from Vespers 1 O God, who knowest what is hidden, 2 who art acquainted with all things before they come to be, 3 who desirest not the death of a sinner, but that he should repent and live: 4 from the true place of thy dwelling behold thy servants the catechumens; 5 open the ears of their hearts

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6 that they may be receptive to the mystery of thine onlybegotten Son our God. 7 Give them new birth of water and the Spirit for thine eternal kingdom [John 3:5]: that with us they may glorify [thine honorable and worthy name, of the Father, and of the Son, and of the Holy Spirit, now and forever, and unto the ages of ages. Amen.] The Concluding Prayer from Terce-Sext in Lent 1 Almighty and gracious God, 2 behold from thy holy heights thy servants the catechumens [cf. Psalm 113:5-6], 3 who bow their heads before thee 4 and who await the mercy which comes from thee: 5 Reveal to them the gospel of thy righteousness, 6 number them among thine elect flock [cf. Psalm 78:71; 23 & 100; John 10], 7 and grant them, in due season, new birth through baptism: that with us they may glorify thine honorable and worthy [name, of the Father, and of the Son, and of the Holy Spirit, now and forever, and unto the ages of ages. Amen.] The Concluding Prayer from Vespers of the Presanctified 1 O God, our God, creator and maker of all things, 2 who desirest that all should be saved and come to the knowledge of thy truth [1 Timothy 2:4]: 3 Behold thy servants the catechumens, 4 and deliver them from their former error and from the deceits of the adversary, and call them to eternal life, 5 enlightening their souls and bodies 6 and numbering them among thy spiritual flock [cf. Psalm 78:71; 23 & 100; John 10],

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upon which thy holy name is invoked: that with us they may glorify [thine honorable and worthy name, of the Father, and of the Son, and of the Holy Spirit, now and forever, and unto the ages of ages. Amen.]

8. The Litany for those to be Enlightened and Concluding Prayers The litany that follows is the present text, for the text in Codex Barberini 336 is abbreviated. You who are to be enlightened, draw near. Pray, you who are to be enlightened: R/ . Lord, have mercy. You faithful, for these brothers and sisters who are to be enlightened and for their salvation, let us pray to the Lord: R/ . Lord, have mercy. That the Lord our God will establish and strengthen them: R/ . Lord, have mercy. That he will enlighten them with the light of wisdom and of piety: R/ . Lord, have mercy. That he will account them worthy, in due season, of the bath of new birth, the remission of sins, and the garment of incorruption: R/ . Lord, have mercy. That he will beget them anew with water and the Spirit: R/ . Lord, have mercy. That he will give to them the fullness of the faith: R/ . Lord, have mercy. That he will number them among his holy and elect flock: R/ . Lord, have mercy. Save them, have mercy on them, assist them, and keep them, O God, by thy grace: R/ . Lord, have mercy. You who are to be enlightened, bow your heads before the Lord: R/ . To thee, O Lord.

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After a concluding prayer of blessing, those to be enlightened are dismissed. The Concluding Prayer from Terce-Sext in Lent 1 2 3 4 5

O Lord our God, show forth thy mercy upon us all and upon those who are preparing for holy baptism, so that the light of thy gospel may shine upon them. Send an angel of light to deliver them from every power that is against them, 6 so that, accounted worthy of thine immortal gift, 7 and living according to thy commandments, 8 they may enjoy the good things of heaven: For thou art our enlightenment, and to thee we give glory, [to the Father, and to the Son, and to the Holy Spirit, now and forever, and unto the ages of ages. Amen.] The Concluding Prayer in Vespers of the Presanctified 1 Show thy countenance, O Master, 2 upon those who are preparing for the holy enlightenment, 3 and who desire to put off the filth of sin; 4 enlighten their understanding, 5 establish them in the faith, 6 strengthen them in hope, 7 perfect them in love, 8 make them honorable members of thy Christ [1 Corinthians 6:15], 9 who gave himself as a ransom for our souls [1 Timothy 2:6]: For thou art our enlightenment, and to thee we give glory, [to the Father, and to the Son, and to the Holy Spirit, now and forever, and unto the ages of ages. Amen.]

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B. COMMENTARY Introduction As early as the beginning of the third century, Easter and Easter Season (the fifty days beginning with Easter and concluding on the Day of Pentecost) were becoming the preferred occasions for baptism in many regions.51 For North Africa we have the witness of Tertullian in his treatise on baptism: Easter [pascha] affords a more solemn day for baptism; when, withal, the Lord’s passion, in which we are baptized, was completed. . . . After that, [the fifty-day season of] Pentecost is the most joyous time for conferring baptism; in this interval the resurrection of the Lord was repeatedly proved among the disciples, and the hope of the second coming of the Lord indirectly pointed to . . . . However, every day is the Lord’s; every hour, every time, is apt for baptism; if there is a difference in the solemnity there is no distinction in the grace.52

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This does not appear to have been the case in Alexandria, where baptism took place at the conclusion of a forty-day fast following Epiphany, observed as the feast of Christ’s baptism. Even when the fast was detached from Epiphany in the fourth century and joined to the paschal fast, baptism continued to be observed at the end of the forty-day fast (however reckoned) rather than at the Easter vigil. See the discussion in Bradshaw, “Baptism i n the Alexandrian Tradition,” 5-10. While the Syrian tradition took the baptism of Christ rather than death and resurrection with Christ as its baptismal paradigm, Aphrahat and Ephrem testify to the paschal vigil as the baptismal feast in the fourth century. See the excerpt from Aphrahat’s Demonstration 12 in Cantalamessa, Easter, 84-86, and Ephrem’s Hymn 7 on Virginity, Ephrem, Hymns, 292-296 There is little earlier evidence about the occasion for baptism in this tradition.. 52 Tertullian, Treatise on Baptism 19, translated by S. Thelwall, in Hamann, Baptism, 47-48. I have added the words in brackets: in this context, Pentecost obviously refers to what we should call Easter season, not to the

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In this era catechumens or “hearers” (audientes as they were known in the Latin-speaking West) whose preliminary grasp of the Christian faith had ripened and whose conduct manifested the seriousness of their desire for admission to the church would be enrolled in many regions for baptism at Easter. They were ready for their final instruction, which seems to have taken the form of instruction on the baptismal rule of faith. Such catechesis took place immediately before Easter and may have lasted no longer than a few weeks. Even after the season of preparation for Easter was extended in the fourth century into a forty-day Lent, catechesis on the creed might be reserved to the last weeks of Lent and the rite of enrollment might be scheduled in mid-Lent before the beginning of catechesis (as is the case in the typikon for the Great Church for the rite of Constantinople). In the course of the fourth century a forty-day period became the standard season of preparation for Easter and Easter baptisms. In most languages, in fact, the word for Lent (as this season is known in English) makes this fact plain, for the Latin quadrigesima and the Greek #'))+*+1&)#2 have “forty” as their root. It has been suggested that a consensus on the matter was reached in the discussion on setting the date for Easter at the Council of Nicea, although we have no documentary evidence on the matter.53 The model here seems to be the fast of Jesus after his baptism. The tradition in Alexandria early in the century seems to have been to begin a forty-day fast after the celebration of Jesus’ baptism on Epiphany, and to administer baptism to converts at the conclusion of this fast. This Alexandrian fast was a completely sepa-

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! feast of Pentecost. I have restored the superlative (“most joyful”) which make more sense in the context than the comparative “more joyful”) of Thelwall. See Paul Bradshaw, “Diem baptismo sollemniorem,” for the case against treating paschal baptism as a universal norm in the third century. 53 The “fortieth” day mentioned in the canons of Nicea with reference t o regional synods of bishops appears to be the fortieth day in Easter season.

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rate institution from the week of the paschal fast in this tradition. In the fourth century, the rest of the church adapted this fast, but detached it from Epiphany and added it to the paschal fast or conflated it with the paschal fast.54 Whatever its origins, the forty-day Lenten fast became universal in the course of the fourth century. The forty-day length might be reckoned in any number of ways, however.55 The factors involved in the reckoning were as follows: 1. The end of the fast could coincide with the paschal fast (which might be the whole of Holy Week or only the two days before Easter), or the Lenten fast could be reckoned separately and added onto the paschal fast. 2. The forty days could be reckoned as a continuous period of time, including days that were privileged by exemption from fasting: Sunday was always exempted from fasting, and in the East the sabbath was also exempted (except for the Great Sabbath in the paschal fast). 3. The Lenten period could be also reckoned so that it included forty days of actual fasting (excluding the weekly feast days from the reckoning). In the East, this meant eight weeks of five days each. In the rite of the Great Church in Constantinople, the fast before Easter was eventually organized as a preliminary week of modified fasting (Cheesefare Week), six weeks of fasting in Lent proper, and the paschal fast of Holy Week.

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See Talley, Origins, Part III. In Alexandria itself, the fast before Easter was adopted later than elsewhere (as Athanasius’ festal letter of 330 reveals) and baptism was administered at the end of the fast, not in the course of the paschal vigil. See the more detailed description of the shift at Alexandria given below in the commentary on Lazarus Saturday baptisms i n the Byzantine rite. 55 See Schmemann, Great Lent, 135-137 (endnote 1); also Ware, Triodion, 28-34.

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In the beginning, the Lenten fast was not understood primarily in terms of penitence: fasting was a means of intensive prayer and a means of preparation for a feast and, in this case, for baptism. The penitential aspect of the fast eventually came to the fore because Lent was also a time of public penance for those to be reconciled to the church before Easter. By the fourth century, great numbers were presenting themselves for baptism. To meet with this need, churches developed a program of common catechesis as a way of preparing for baptism. The older catechumenate before enrollment became less important and the primary emphasis now fell on Lenten catechesis. We shall see what shape that catechesis took when we look at the Lenten lectionary. Formal prebaptismal instruction now seems to have been largely confined to the season of Lent. After the majority of the population became Christian in the following centuries, the adult catechumen grew rarer, and eventually it was primarily children that were being enrolled for baptism. 1-2. Rubrics from the typikon of the Great Church The address and public notice in this typikon would appear to be addressed to parents of children.56 They are invitations to bring candidates to catechesis that begins in the fourth week of Lent –– presumably catechesis on the creed, which was traditionally given during the last part of Lent. Arranz develops hints in these two addresses to argue that the presupposition here is that those brought will be old enough to derive some benefit from catechesis, but young enough that they need to be brought to the sessions.57 Note that this places enrollment for baptism in mid-Lent, rather than at the beginning of Lent.

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See Arranz, “Les sacraments” 4, OCP 50 (1984), 43-49 for text and commentary. 57 Arranz, “Les sacraments” 2, OCP 49 (1983), 42-48; 3, OCP 4 9 (1984), 284-297; 4, COP 50 (1984), 43-49.

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In the Byzantine rite there were two “tracks” of Lenten catechesis –– the general catechesis given in connection with the lessons of terce-sext and vespers throughout Lent, and the creedal catechesis that began with enrollment in mid-Lent and whose hour is not specified by the typikon.58 3. The Enrollment In the third century enrollment as a candidate for baptism took place at the beginning of the final period of catechesis. When in the course of the fourth century a forty-day period before Easter was set aside for baptismal preparation, the enrollment was often scheduled for the beginning of this period. We know from Egeria that at the end of the fourth century candidates for baptism were enrolled in Jerusalem at the beginning of Lent,59 although the date varied from region to region, and some churches may have kept (or returned to) enrollment later in Lent, when catechesis on the creed began. In the later usage of Constantinople, as we know from the notices for enrollment in the typikon of the Great Church (see above) candidates were enrolled in mid-Lent, the time when the final catechesis before baptism began. It appears that the “prayer for making a catechumen”60 may well be the form for enrolling candidates for baptism at this time, though the rubrics from the euchology are not very specific. By this time, the first stage of the catechumenate was something of a formality for those brought up in Christian households, and the terms

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Perhaps it was associated with terce-sext. See note 34 below. Egeria, Travels, chapter 45. 60 In a similar fashion, the “prayer for making a catechumen” (§ 30) i n the Gelasian sacramentary was used at the rite of enrollment in the West (found in Whitaker, Documents, 159; see also Ordo Romanus XI, § 3, page 187). See Arranz, “Les sacraments” 4, OCP 50 (1984), 51-64 for text and commentary for this prayer, the exorcisms, and the prayer as the hour of baptism approaches (all of which are grouped together in the euchologies). See also the commentary in Schmemann, Of Water and the Spirit, 15-30. 59

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catechumen and !"#$%&µ'(&- are often interchangeable. The rubrics specify “sealing” –– that is, signing –– the candidate, a gesture associated with the entire prebaptismal process. But if we examine the text of the prayer itself, it indicates two other ritual acts –– laying a hand on the candidates (line 2) and writing their names in the “book of life” (line 10). This second action is one classically associated with enrollment for baptism. We find reference to it in Egeria’s account of the rite of Jerusalem: And if [the bishop’s] inquiries show him that someone has not committed any of these misdeeds [noted earlier], he himself puts down his name. . . .61

This action of registration for baptism was understood as the earthly counterpart of registration in God’s book of life in heaven.62 We also find a registration of the names of candidates for baptism (along with the names of their sponsors) in the rite of Antioch: both John Chrysostom63 and Theodore of Mopsuestia make reference to it in their catechetical instructions. Theodore writes that this is done in order that you may know that you are, long before the time and while still on earth, enrolled in heaven, and that your godfather who is in [this book already] is possessed of a great diligence to teach you, who are a stranger and a newcomer to that great city, all the things that pertain to it and to its citizenship, so that you should be conversant with its life without any trouble and anxiety.64

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 61 Egeria, Travels, chapter 45. The English translation here is from Wilkinson, 144. 62 See the biblical references given with the text of this prayer (line 10) 63 Chrysostom speaks of enrollment in the “heavenly book” in his second instruction (Chrysostom, Baptismal Instructions, 46). 64 Theodore, Commentary, 26.

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The prayer that has come down to us would seem to show signs of a trinitarian reworking. Lines 1, 12, and 16 seem include references to the Son and the Holy Spirit that have the appearance of afterthoughts. The prayer was perhaps originally directed to God without further specification, or to God the Father. The reworking would have come in the aftermath of the Arian controversy, perhaps in the late fourth or early fifth century. 4 and 5. Exorcisms and Prayer as the Hour of Baptism Approaches Before catechumens were ready for baptism, it was necessary to break the tenacious hold that pagan ways and the power of evil forces arrayed against God had on their lives. This process took very concrete form in the prebaptismal rites of the West and of the West Syrian tradition. Jesus had expelled demons to break the evil power that they exercised in the lives of those who were possessed. The church in the early Christian centuries frequently understood pagan gods as evil spirits who had enslaved the Gentiles in bondage to them. Consequently, to prepare catechumens for baptism churches in many regions adopted in the course of the third and fourth centuries the same tactics that Jesus had used with the possessed –– the rite of exorcism. Nevertheless, the patristic interpreters of baptismal rites reveal that they do not take them literally: pagan converts may be under the power of such evil spirits, but they are not necessarily understood as possessed by them like the demoniacs of the gospels.65 In the East Syrian tradition, it ap-

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See the discussion in Kelly, The Devil at Baptism, chapters 5-11. In his view, in many earlier traditions the approach was renunciatory and apotropaic (concerned with the renunciation of false gods and warding off their influence in the future), rather than exorcistic (concerned with casting or driving out spirits which possessed the bodies of candidates for baptism). The East Syrian tradition seems to have known renunciation of Satan but not an exorcism of those preparing for baptism. We possess insufficient

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pears that while preparation for baptism often involved a formal renunciation of Satan rather than exorcism. The concern was to free catechumens from captivity to Satan or his demons and to ward them off, rather than to cast them out of catechumens When exorcism was employed, the formula used might be addressed to the spirit to be cast out. This is the form that the first two exorcisms in the texts above take. It might also be addressed as a prayer to God (the Father) or to Jesus to cast out the spirits. That is the form that the third exorcism and the prayer as the hour of baptism approaches take. The “ p o w e r ” of the formula was in the naming of God as the one who had authority over the evil spirits. All the formulas thus have a long list of epithets for God, recalling the ways in which the divine power is displayed. The ritual acts involved might be “breathing” on the persons to be exorcized and signing them with the cross.66 In Western rites, anointing with an “oil of exorcism” (also known as the oil of catechumens) might be involved, as it was in the final renunciations at Jerusalem in Cyril’s rite, but we have no evidence of this usage of oil in the rites of Antioch or Constantinople. The Apostolic Tradition in the early third century and Theodore of Mopsuestia in the late fourth century both speak of every catechetical sessions being concluded with exorcism.67 It seems unlikely, however, that the full ritual that we

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! evidence to say whether early rites which used exorcisms in the baptismal preparation of adults also used them in every case in the baptismal preparation of children. In North Africa, the fact that exorcism was used in the baptism of infants was used as an argument for original sin (see Kelly, 112113). 66 See the rubric in the prayer for “making a catechumen” (i.e., a candidate). 67 Kelly , Devil at Baptism, 148-153, argues that in the case of Theodore, we do not have exorcism in the strict sense (a procedure to cast demons out) but a kind of courtroom drama to free the catechumen from demonic

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see in the texts above took place at each of these sessions. It would simply be impracticable for catechumens or candidates to be stripped every time, as suggested by Chrysostom,68 or to be asked to stand on sackcloth (goat’s hair) for every exorcism, as suggested by Theodore.69 These features would seem more characteristic of the exorcism at major points in the catechumen’s journey –– admission as a catechumen, at the time of enrollment for baptism, and just before baptism. The exorcisms given in our text seem more appropriate to candidacy for baptism than to the earlier stage of the catechumenate. The prayer before baptism (which is at least partly exorcistic in nature) obviously belongs to the stage of candidacy. In the first exorcism note the reference to candidates “newly marked and elected;”70 in the second exorcism note the reference to one “preparing for the holy enlightenment;”71 in the third exorcism note the reference to “heavenly and immortal mysteries.”72 The exorcisms would not all necessarily have been used each time someone was exorcised; they may be a selection for use during the course of Lent, although they have come to be used as part of a single rite.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! captivity. See the beginning of the second homily of Theodore on the baptismal rites, in Yarnold, Awe-Inspiring Rites, 176-178, or Theodore, Commentary, 34-37. See also the prior address in Commentary, especially 2434. Note that in the following section of the second homily (Yarnold, 178 ff; Commentaries, 37 ff) the angels are interpreted by Theodore as pagan teachers and heretics. 68 Chrysostom, Baptismal Instructions, Instruction 2, section 14, page 48; Instruction 8, section 11, pages 134-135. 69 See Yarnold, Awe-Inspiring Rites, 9-10 (referring to the synopsis before the second baptismal homily of Theodore, page 176 in this book). 70 See lines 28 of this prayer. 71 Line 24 72 Line 9.

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The First and Second Exorcisms These exorcisms are directly addressed to the devil. They are replete with biblical references, “strong words” to drive the devil and his demons away. The references recall biblical examples to convince the devil of the might of God being brought to bear against him. The rubrics do not indicate the gestures involved; probably we should imagine that they were accompanied by exsufflation; the imposition of hands and consignation may also have been used. The reference in the first to a recent signing and “election” would seem to relate it to the time of candidacy. The reference in the second to enlightenment makes a relation to candidacy probable, but not inevitable. The Third Exorcism This exorcism is not addressed to the devil, but takes the form of an invocation of God. The reference in the prayer to “heavenly and immortal mysteries” seems to indicate that the time of baptism is near, though it would be possible to relate such an exorcism to the earlier stage of the catechumenate. The Prayer before Baptism The rubrics associated with this prayer are inserted into the prayer itself. The prayer is both an exorcism of the evil spirits that may still possess the candidate and a prayer for an initiation that will issue in a faithful Christian life and the achievement of eternal life. The “seal” in line 23 is to be understood as the seal of baptism; the “unspotted garment” is the new humanity put on in baptism. 6. Lectionary Provisions for Catechesis of Catechumens and Candidates The first stage of the catechetical process in the early centuries was probably informal and adapted to individual catechumens (as Gregory of Nyssa in his Address on Religious Instruction and Augustine in de Catechizandis Rudibus still recommended toward the end of the fourth century). The final stage

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of the process, the catechesis of catechumens who had been admitted as candidates for baptism, was a concentrated course of instruction on the creed. With the edict of toleration in 313, the number of those seeking baptism increased dramatically, and churches began to reorganize the catechetical process to deal with these large numbers of candidates. In the course of the fourth century the season of Lent was set aside in most churches for catechetical preparation for baptism at Easter. The program of catechesis usually included both general catechesis (the instruction given in earlier times during the first stage of the catechumenate) and the creedal catechesis that was designed for the final stage of the catechumenate. The ministry of the word during which catechesis was given might eventually be incorporated into the daily eucharistic lectionary for Lent (as in the Roman rite) or into one or more of the daily offices (as in the Byzantine rite). These lectionary provisions furnish us with evidence for the program of catechesis adopted. The earliest evidence for the program of catechesis in churches that were a part of the Byzantine rite comes from Jerusalem –– in the prebaptismal catecheses of Cyril (probably delivered ca. 348, just before he became bishop of Jerusalem) and in the mystagogical catechesis (probably delivered in the 380s) by either Cyril or John, his successor as bishop, in the diary of the pilgrim Egeria (probably in the 380s), and in the Armenian and Georgian lectionaries that bear witness to the liturgy of Jerusalem from the fifth to the eighth centuries.73 But the baptismal rite and the lectionary that prevailed

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For Cyril and Egeria, see the editions listed in the bibliography under their names; for the Armenian lectionary, see the convenient table i n Egeria, Travels (Wilkinson), 253-277, and the Armenian-French edition of Renoux, Codex (where the relevant material is found on 238-267 of vol. 36); for the Georgian lectionary, see Tarchnischvili, Le grand lectionnaire. The divergent practices presented by all of this data raise a variety of problems –– particularly with reference to the number of weeks in Lent. For a

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in the Byzantine tradition were those of Constantinople, not those of Jerusalem. Cyril’s description of the baptismal rite in his catecheses can be used only with great caution, then, because his rite was different from that which the Byzantine tradition ultimately adopted. And the lectionary of Jerusalem is of little use to us for several reasons: 1. The Lenten readings assigned to specific days in the Armenian lectionary (which is a witness to Jerusalem usage in the early fifth century) are readings for late afternoon stations on Wednesdays and Fridays of Lent and for the other weekdays of the second week of Lent and Holy Week. They may not be related to baptismal catechesis, which according to Egeria was given after the morning office.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! discussion of the issues raised, see Lages, “Étapes de l’evolution du carême;” Baldovin, Urban Character, 83-87, Liturgy in Ancient Jerusalem, and “A Lenten Sunday Lectionary;” and Johnson, “Reconciling Cyril and Egeria” and “From Three Weeks to Forty Days.” On the whole, Egeria is a very careful reporter, and there seems no good reason to conclude that she is mistaken about the Lenten program during the time of her visit or about the length of Lent at that time. Van de Paverd has recently argued persuasively for an eight week Lent at Antioch at the same period (Chrysostom, 210-216, 250-254), and in the turmoil of ecclesiastical parties in the second half of the fourth century, when Cyril was thrice exiled, it is not unreasonable t o assume that different ways of reckoning the length of Lent and different ways of organizing catechesis were tried at various periods in his episcopate. Baldovin’s schedule for Cyril’s catecheses in 348 makes more sense than Lages’ attempt (reviewed favorably by Johnson) to schedule them all in the last three weeks of Lent in 348: the reference in Cyril’s Procatechesis to forty days of penitence and a program of instruction makes a three-week program at the end of Lent unlikely. Two revisions in Baldovin’s scheme seem warranted to me: 1) station days during Lent in the mid-fourth century are probable, but the daily liturgies for the second week of Lent may be later (Egeria makes no reference to them); 2) the non-station days of the first week of Lent may have been devoted to the bishop’s scrutiny of those who had given in their names for baptism and to the Procatechesis.

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2. The lessons assigned to the creedal catechesis of Cyril’s prebaptismal instructions are listed in the Armenian lectionary, but are assigned neither to particular days nor to a particular time of day. 3. The lessons used by the rite of Constantinople during Lent derive not from Jerusalem, but from Antioch. The place where we need to begin in exploring the catechetical program of the Byzantine baptismal rite, therefore, is Antioch, not Jerusalem. Rolf Zerfass has carefully analyzed the data for Lenten readings in Antioch in his study of the daily office.74 It appears that there were two tracks of catechesis during Lent –– general catechesis given in the late afternoon before vespers throughout Lent and specific catechesis given at another time for those enrolled for baptism at Easter. The general catechesis has left its mark on the lessons incorporated into Lenten vespers and terce-sext in the lectionary found in the typikon of the Great Church in Constantinople. In the late fourth century in Antioch, Genesis furnished the appointed readings for daily liturgies of the word that took place before vespers on the weekdays of Lent.75 In the Lenten lectionary of Constantinople, the provisions have been expanded, with readings from Genesis and Proverbs at vespers and readings from Isaiah at terce-sext. In Holy Week, the readings in this lectionary are taken from Exodus and Job at vespers and from Ezekiel, Jeremiah, and Zechariah at terce-sext. Although a refer-

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 74 See Zerfass, Schriftlesung, 130-139. See also van de Paverd, Chrysostom, 161-201. Like Zerfass, van de Paverd argues that catechesis of those enrolled for baptism was a separate track from the catechesis on Genesis before vespers and took place in the morning. 75 See Zerfass, Schriftlesung, 133-137; also van de Paverd, 187-201; Winkler, “Geschichtliche Hintergrund,” 188-193. Chrysostom in his series of sermons on Genesis makes reference on occasion to the time of day (late afternoon) and to the appointed lesson from Genesis –– even telling us when he is falling behind schedule.

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ence in one of Chrysostom’s sermons at the afternoon liturgy of the word tells us that instruction had been given earlier in the day to candidates for baptism,76 we have no further evidence of the precise setting of such catechesis in the Lenten liturgy of either Antioch or Constantinople. In Constantinople it is possible that it was given in association with terce-sext.77 This double track of catechesis is a different pattern than the program at Jerusalem that we find in the surviving prebaptismal catecheses of Cyril (ca. 348), which are all specifically addressed to candidates for baptism and focus primarily on the creed. It is also different from the Jerusalem program (probably in the 380s) to which Egeria bears witness: at the time of her visit, baptismal catechesis was given in the morning. The first five weeks were devoted to general catechesis on the Scriptures, the next two to the creed –– so that the two

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 76 See the citation from the sermon de diabolo tentatore 2 (PG 49:257f.) in Zerfass, Schriftlesung,136. The sermons for candidates covered more than the creed: in the prebaptismal catecheses which have come down to us (1-2 and 9-12 in the edition of Paul W. Harkins) Chrysostom deals with some of what Cyril in Jerusalem (and Ambrose in Milan) dealt with in the mystagogical catecheses after baptism. He also turns his attention frequently to moral issues and contemporary affairs. The sermons all appear to date from Chrysostom’s years as a presbyter in Antioch (386397). No extended creedal catechesis has come down to us from Chrysostom, although the articles of the creed are addressed briefly in his first homily. A series of homilies which have come down to us from Theodore of Mopsuestia may date either from his years as a presbyter at Antioch (383-392), where he was a contemporary of Chrysostom, or from his years as a bishop in Mopsuestia (392-428). Those delivered before baptism cover the Creed (1-10), the Lord’s Prayer (11), and baptism (12-14). Only the homilies on the eucharist (15-16) appear to have been delivered after the administration of baptism. These represent a much more systematic approach to the instruction of candidates for baptism than the homilies which have come down to us from Chrysostom. 77 Note that that is when the final catechesis is given on Good Friday and that this is the other weekday service during Lent besides vespers to be assigned readings. See Arranz, “Les prières/tritoekti,” OCP 43 (1977), 336.

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tracks were successive, not simultaneous. By her time, the expanded liturgy of Holy Week left no time for catechesis. Alexander Schmemann summarizes the purpose of the series of readings that have come down to us very well: The “continuous reading” of Genesis, Isaiah, and Proverbs has its origin at the time when Lent was still the main prebaptismal season of the Church and Lenten services were predominantly catechetical in their character, i.e., dedicated to the indoctrination of the catechumen. Each of the three books corresponds to one of the three basic aspects of the Old Testament: the history of God’s activity in Creation, prophecy, and the ethical or moral teachings. The Book of Genesis gives, as it were, the “framework” of the Church’s faith. It contains the story of Creation, of the Fall, and finally that of the promise and the beginning of salvation through God’s Covenant with his chosen people. It conveys the three fundamental dimensions of the Church’s belief in God as Creator, Judge, and Savior. It reveals the roots of the Christian understanding of man as created in the “image and likeness of God,” as falling away from God, and as remaining the object of divine love, care, and ultimately salvation. It discloses the meaning of history as the history of salvation leading to and fulfilled in Christ. It announces the mystery of the Church through the images and reality of the People of God, Covenant, Ark, etc. Isaiah is the greatest of all prophets and the reading of his book during Lent is meant to reveal once more the great mystery of salvation through the sufferings and sacrifice of Christ. Finally, the Book of Proverbs is the epitome of the ethical teachings of the Old Testament, of the moral law and wisdom –– without whose acceptance man cannot understand his alienation from God

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION and is unable therefore even to hear the good news of forgiveness through love and grace.78

By the time that readings were incorporated into the office itself, we have no indication that actual catechesis was still being given on the basis of these readings, as had been the case in Chrysostom’s day in Antioch, when he preached on the course readings from Genesis before vespers.79 This limits the catechetical effectiveness of the office, but in a time when daily orthros and vespers were popular services of public worship, it did ensure biblical literacy that gave Christians a basic grasp of the presuppositions of the faith. Of course, when the normal age for baptism fell, this would in fact function as post-baptismal catechesis, not catechesis in preparation for baptism. In later centuries, the focus of Lent throughout the church shifted from catechetical preparation for Lenten initiation to penitential preparation of the baptized for Easter renewal. In the rite of Constantinople (according to the witness of the typikon of the Great Church) evidence for this shift is found primarily in the limited number of troparia appointed for the office, which focus during Lent on penitential themes. But the office of the Great Church was gradually displaced by the Palestinian office after the iconoclast crisis (though the office readings and prayers of the Great Church were incorporated in the Palestinian office). In the synthesis that emerged, the context for interpreting the readings was provided by the

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Schmemann, Great Lent, 40-41. See note 32 above for the evidence that Zerfass and van de Paverd have assembled. Chrysostom did not always keep up with the lessons in his homilies on Genesis –– an indication that he was working with an already established course of readings, not setting them day by day to match his exposition. One year he continued his sermons on Genesis into Easter season at various services (after the ordinary catechetical services of Lent had ceased). 79

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hymnological material –– the troparia that are provided for stichera with the morning psalms of Sunday orthros (ainoi), for the evening psalms of vespers (“Lord, I have cried”), for the biblical odes (the canons), and for the aposticha of weekday orthros and of vespers on all days, and for the prophetic lesson at weekday sext. Another hymnological elements proper to the season is the great canon of St. Andrew of Crete. The earliest of this material dates from the sixth century; in the ninth century the hymnological format that we find in the triodion took its present shape through the work of the Studite monks in Constantinople, with the composition of the canons of troparia for Lenten weekdays.80 This new context meant that the lessons once appointed for catechesis of candidates for baptism came to be read from a different perspective: the focus was not on baptismal conversion to Christ, but on the need for the continuing conversion of the already-baptized to Christ. Penitence was understood as the means for recovering our baptismal status, that we may participate in Christ’s passover and share the new life that is made available to us through that passover. The faithful, who have put on Christ in baptism but have fallen back into the state of Adam, were recalled to their baptismal destiny.81 Understood in this way, the penitential character of Lent is an aspect of its catechetical and baptismal character. Alexander Schmemann puts this truth very well in his description of the present character of Lent: [E]ven when the Church rarely baptized adults and the institution of the catechumenate disappeared, the basic meaning of Lent remained the same. For even though we are baptized, what we constantly lose and betray is precisely that which we received at baptism. Therefore Easter is our return every

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See the analysis of this material given in Ware, Triodion, 40-43. See the troparia in the Triodion for the Sunday before the first week of Lent, which develop the theme of Adam’s exile from paradise. 81

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION year to our own Baptism, whereas lent is our preparation for that return –– the slow and sustained effort to perform, at the end, our own “passage” or “pascha” into the new life in Christ. If . . . Lenten worship preserves even today its catechetical and baptismal character, it is not as “archeological” remains of the past, but as something valid and essential for us. For each Lent and Easter are, once again, the rediscovery and the recovery by us of what we were made through our own baptismal death and resurrection.82

7 and 8. The Litanies for Catechumens and for those to be Enlightened and Concluding Prayers: The eucharistic liturgy never lost the normative use of a litany and prayers for catechumens, and the witness of the euchologies makes it evident that orthros and vespers in the office of Constantinople also included these components. It appears from the witness of the euchological tradition, however, that the litany and prayers for those to be enlightened were used only during the period of candidacy in the second part of Lent. This second litany and the related prayers were used only at the offices related to baptismal catechesis according to the witness of the euchologies (which give prayers only at terce-sext and at vespers). Indeed, the rubrical notice that the litany is used only in the fourth and following weeks of Lent is an important bit of evidence as to when enrollment of candidates took place. Arranz argues that the enrollment was brought into relationship with the veneration of the cross during the first part of this week.83 Unlike most other rites, the rite of Constantinople has the veneration during this week rather than on Good Friday.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 82 83

Schmemann, Great Lent, 14. Arranz, “Les sacraments” 2, OCP 49 (1983), 45-46.

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Both litanies are brief. They begin with a summons to the catechumens or candidates to pray, but it is the faithful who make the response to biddings of the litanies: the unbaptized cannot pray with the church. We find in these diaconal biddings the standard themes of baptismal theology.84 The concluding prayers for each litany, which echo the themes set out in the biddings, incorporate a blessing of the catechumens or candidates, for which the catechumens or candidates are bidden by the deacon to bow their heads. The prayers for both catechumens and those to be enlightened look toward the coming baptism; thematically they are very similar. A Note on Litanies and Prayers in the Byzantine Rite An issue that will arise several times with liturgical texts under discussion in this study is the original shape that litanies and prayers took in the Byzantine rite. Juan Mateos, Robert Taft, and Miguel Arranz have studied this issue and what follows summarizes their conclusions.85 The classic intercessions in this rite are found at the end of orthros and vespers, where they took this shape:

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 84 Juan Mateos briefly analyzes the themes of the litany of the catechumens and the concluding prayer in the liturgy of John Chrysostom in Célébration, 156-157. 85 In Mateos, Célébration, see 27-33, 57-61, 148-173, 180-181. For Arranz, see “Les prières/matins,” and ‘Les prières/vêpres,’ “Asmatikos orthros,” “Asmatikos hesperinos,” “Les prières/tritoekti,’ “La liturgie des Présanctifiés.” The tables in these articles explain clearly the disposition of litanies and prayers. In Taft, Beyond East and West, see 154-156, 172, 177, 183-184; also Great Entrance, 311-349.

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION Intercessions for catechumens Litany for catechumens, led by deacon with responses by the faithful diaconal bidding of the catechumens to prayer (kneeling) diaconal biddings to the faithful for the catechumens diaconal bidding that cues to the catechumens to rise celebrant’s concluding prayer of blessing for the catechumens dismissal of catechumens Intercessions of the Faithful Litany of peace (great litany), led by deacon with responses by people diaconal bidding of the faithful to prayer (kneeling) diaconal biddings of general intercession particular diaconal biddings appropriate to the occasion may be added diaconal bidding that cues the faithful to rise celebrant’s silent prayer for himself (first prayer of the faithful) celebrant’s concluding prayer to the litany (second prayer of the faithful) Litany of dismissal, led by deacon with responses by people (aiteseis) diaconal bidding of the faithful to prayer diaconal dismissal (“angel of peace”) petitions concluding bidding of commendation celebrant’s prayer of dismissal (apolysis) celebrant’s greeting and people’s response diaconal bidding to bow the head celebrant’s prayer of blessing or “of inclination” (with bowed heads)

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Other common forms of prayer included the following: Intercession for those to be enlightened (candidates for baptism) same model as intercessions for catechumens in Lent from the fourth week at terce-sext and vespers only Litany of fervent supplication penitential diaconal petitions (rather than biddings) other petitions may be added repeated response at the end often replaces litany of peace Little litany an expanded bidding to prayer and bidding to rise Some distinctive features of various litanies should be noted. The litany of peace is the classic form of the intercession of the faithful. The litany of fervent supplication is markedly penitential in tone, and it is formulated as a series of diaconal petitions, rather than a series of diaconal biddings. The dismissal litany is a set of supplications (aiteseis) for a Christian life that are added to another litany. The response to these supplications is not the usual “Lord, have mercy,” but “Grant it, Lord.” Intercession is offered for the catechumens and those to be enlightened, not by them. Properly, the commendation comes only at the end of a litany before the dismissal; but when the focus shifted to the commemoration of the saints incorporated into the commendatory formula, it was frequently added to other litanies as well. These litanies and prayer have only occasionally kept their original form by the time of our earliest manuscripts. The celebrant’s prayers have in most cases come to be recited silently, so that the celebrant concludes the litany with the doxology of the appropriate prayer, which he sings aloud (as an ekphonesis). In the prayers of the faithful at the eucharist, however, he has also come to sing the doxology of his prayer for himself aloud, which has resulted in splitting the litany into two parts. At times, this “first prayer of the faithful” is no longer a prayer for the celebrant, but a general prayer. In most services, the litany of peace, which once served for the

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intercessions of the faithful at the end of the service (after the gospel at the eucharist), has come to be sung at the beginning, so that it is sung in abbreviated form or replaced by the litany of fervent supplication in its original place. The litany of fervent supplication, in turn, incorporates other petitions besides the original penitential ones. Ordinary biddings before prayers have usually been expanded into the little litany. Prayers for particular occasions (such as the blessing of the font) are often introduced by an initial bidding to prayer that has been expanded into a fuller litany by the addition of particular intentions appropriate to the occasion (often drawn from the text of the celebrant’s prayer). Finally, sets of prayers have sometimes been placed in litanic frameworks that do not fit them –– as at baptism, where the blessing of the oil of gladness has acquired the bidding proper to a blessing of people, as if it were the concluding blessing of the people and the celebrant’s prayer for himself and the blessing of the water were two the first two prayers for the great litany at the end of a service.

PART III. THE FINAL PREPARATIONS

A. TEXTS 1. Prayer for the Confection of Myrrh on Holy Thursday in the Great Week (by the bishop alone) After the celebration of the entire divine liturgy according to the prescribed order, when the holy gifts are brought to the holy table the myrrh is carried before them by a presbyter and this too is placed on the holy table beside the first paten on the left; and the bishop completes the entire holy anaphora as far as the proclamation, “And may the mercies of our great God and savior.” After the Amen, the doors are not opened, nor does the deacon who is at the ambo begin to chant the [litanic] prayer in the middle [of the liturgy], but when there is silence, the bishop arises; and after the archdeacon has said in the holy sanctuary,” Let us attend” he ascends the steps of the holy altar, signs the myrrh three times, descends again, and, bowing, begins the prayer in this way: 1 Lord of pity 2 and Father of lights from whom comes every generous act of giving and every perfect gift [James 1:17]: 3 grant to us, unworthy though we are, grace for the ministry of this great and life-giving mystery, 4 as thou didst to thy faithful steward Moses 5 and to thy servant Samuel 6 and to thy holy apostles; 73

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7 8 9 10 11 12 13 14 15

and send thine all-holy Spirit upon this myrrh, and make it a royal chrism, a spiritual chrism, a means for protecting life and sanctifying bodies and souls, an oil of gladness, prefigured in the Law, shining with the light of the New Covenant: with it priests, high priests, prophets, and kings were anointed, with it thou didst anoint thy most holy apostles, and all who have been born anew in the bath of rebirth through them, and by bishops and presbyters in succession up to the present day. Now, O Lord God Almighty, make of it, by the visitation of thy venerable and holy Spirit, a garment of incorruption and a seal of perfection, which imprints upon those who receive the holy bath the holy name of thee, and of thine only-begotten Son, and of the Holy Spirit, that they may be recognized in thy sight as members of thy family, citizens, servants, and stewards, sanctified in soul and body, delivered from all wickedness and redeemed from all sin, by being covered with the garment of thy immortal glory; and that they may be recognized by means of this holy sign by the holy angels and archangels and all the heavenly host; and that they may strike with fear the evil and unclean spirits, so that they may become for thee a chosen race, a royal priesthood, a holy nation [1 Peter 2:10],

16 17 18 19 20 21 22 23

24 25 26 27 28 29

30 31 32 33

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34 sealed by thy pure myrrh, 35 and possessing in their hearts thy Christ 36 for thy indwelling, O God and Father: For thou art holy, O our God, and dost rest among the holy, and to thee we give glory, to the Father, to the Son, and to the Holy Spirit [now and forever, and unto the ages of ages. Amen.] And as soon as the archdeacon says, [Bow] your heads, the celebrant prays and says, 1 Before thee, O God and king of all, we have bowed the neck of our hearts, 2 giving thanks, 3 that, unworthy though we are, 4 thou hast accounted us worthy to be ministers of these holy mysteries: 5 we proclaim thy mercy, which thou hast abundantly shown to us, 6 we pray that we may receive from thee sanctification as myrrh poured out upon the head, 7 because “myrrh poured out” is the name of thine onlybegotten Son, Christ [the anointed one] our God, 8 in whom the whole world, visible and invisible, is made fragrant: And to thee is due from all worship and thanksgiving: to the Father, to the Son, and to the Holy Spirit, now and for ever and unto the ages of ages. Amen. And after the Amen, the doors are opened, and when the deacon has begun the middle litany, the celebrant bows and continues, completing the rest of the prayer of offering.

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2. [The Rite of] Renunciation and Allegiance +0&#+6$- and )3(#+6$-) that takes place on the great (+ and holy [day of] Preparation for the Pasch with the archbishop presiding All the catechumens being assembled in the ancient Church of Hagia Irene, the patriarch arrives toward the sixth hour ascends the ambo.86 After the archdeacon says: Let us attend, [The patriarch] gives the [greeting of] peace. [Peace be with all.] [The people reply: And with thy spirit.] Then [the patriarch] says to the catechumens: Stand with fear. Sign yourselves. Remove your clothing and your shoes. And when they have done so, he begins this instruction (catechesis): This is the end of your time of instruction: the season of your redemption has come. Today you are about to publish before Christ the written contract of your faith. Your conscience serves as the paper, your tongue as the ink, and your behavior as the pen. Watch then how you write out your confession. Make no mistake, lest you be thwarted. Those

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BAR. According to BES and some other MSS, the patriarch mounts the ambo at the conclusion of terce-sext as the choir of orphans chants Psalm 15 and gives a blessing. According to the typikon of the Great Church, the rite takes place at the Hagia Sophia. It appears that the rite may sometimes have been incorporated into terce-sext immediately after the reading and before the final litanies and at other times have been treated as a separate service after terce-sext.

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who are about to die make out their last will and appoint another as the heir of their possessions; tomorrow night you are to die to sin. Now then you make your last will and testament –– this renunciation. You appoint the devil as heir of your sin and you leave your sins as a legacy to him. If any of you then has anything belonging to the devil in your soul, let that person cast it off on him, for one who has died no longer has power over his possessions. Let none of you keep in your soul anything that is the devil’s. It is for this reason that you stand upright with hands stretched out, as though being searched by the angels lest anything belonging to the devil be hidden among you. Let none keep back any enmity, let none nurse any anger, let none behave with deceit, let none listen with guile. Cast off on the devil all sordidness and rank growth of wickedness [James 1:21]. Conduct yourselves as prisoners, for it is as prisoners that Christ redeems you. Let each of you look at the devil and hate him, and thus breathe on him.87 Search your consciences, examine your hearts. See what you have done, each of you, and if there is anything of the adversary’s in you, spit it out as you breathe. Let none be a Jew by hypocrisy, let none have doubts about the mystery. The word of God searches your hearts more sharply than a two-edged sword [Hebrews 4:12]. The devil stands now to the west –– gnashing his teeth, tearing his hair, wringing his hands, biting his lips, enraged and bewailing his loneliness, unable to believe your deliverance. That is why Christ sets you face to face with him, in order to renounce him and breathe on him so that you may begin the battle against him. The devil stands to the west, where he is the prince of darkness. Renounce him; breathe on him.

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BES inserts rubrics for gestures here and in several other parts of the address inappropriately. Many of the MSS (including BAR) omit them.

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Then turn to the east and ally yourselves to Christ. Do not be contemptuous. Behave with fear: all these things are awesome and fearful. All the powers of heaven are present. All the angels and archangels invisibly write down your words. The cherubim and seraphim now open the heavens to receive your contracts and to carry them to the master. Take care then how you renounce the enemy and ally yourselves to the creator. And he says, Turn to the west with your hands raised and repeat what I say: “I renounce Satan and all his works and all his service and all his angels and all his pomp.” He says this three times and they answer three times. Then he asks them three times: Have you renounced the devil? They answer, We have. He says, Breathe upon him. [Then he says to them ,] Turn to the east and lower your hands. Behave with reverence and repeat what I say: “I ally myself to Christ. And I believe in one God . . . . “ [reciting the Nicene Creed]. He says this three times and all answer each time. And he asks again: Have you allied yourself to Christ? They respond, We have. He asks this three times. Then he says, Bow down before him. And when all have bowed down, he says,

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Blessed art thou, O God, who desirest everyone to be saved and to come to the knowledge of the truth [1 Timothy 2:4], now and always, and unto the ages of ages. And they say, Amen. He says to them, Behold, you have renounced the devil and allied yourselves to Christ. The written contract is concluded. The master preserves it in heaven. Take care how you observe its provisions. For on the day of judgment this document will be brought forth. Do not lose the principal, but add to it the interest. Take care that you be not ashamed at that fearful and awesome tribunal before which all the powers of heaven tremble and the whole human race will appear for judgment The myriads of angels, the armies of archangels, and the companies of heavenly powers [will be assembled there]. There will be the river of fire, the worm that does not die, and outer darkness. Then your written contract will be read out. If thou hast been merciful and kind, then thou shalt have at once those toward whom thou hast shown mercy as thy witnesses but if thou hast been inhuman, merciless, abusive, and slanderous toward those who have not harmed thee, then the devil shall stand at thy side as witness against thee and say, “Master, this person renounced me by his words, but by his works he has always been my servant.” Then the angels will mourn and the righteous weep, and the outcome of the judgment will be piteous even to utter. If anyone fall into evil in this life, he finds protectors: he calls upon his friends, he is assisted by his relations, he is set free through his resources. But there it is not so: neither father to assist, nor compassionate mother, nor industrious brother, nor zealous friends. But every human will be naked, alone, and without resources, assisted or condemned only by his works, for if a brother provides no ransom, who will [Psalm 48:8]? Take care, then, to guard yourselves. You have renounced the devil, hate him up to the end. You have allied yourselves

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to Christ, praise him up to your last breath. Go your way toward the Lord God with this orthodox confession; do not suffer shipwreck in the faith [1 Timothy 1:19]. Have mercy upon the poor, do not despise those who are victims of injustice, do not take the goods of others, do not speak ill of the innocent, do not listen to empty rumors, defend us your priests and safeguard your life on every occasion. I have not hesitated to speak to you of what will be to your advantage: you yourselves already know how to be on your guard. I have done what was in my power: I have declared to you what will be to your advantage, lest a sword break out and take away the soul of this people. For the enemy now watches your movements, your actions, your thoughts, your reflections, and your actions. But you, be on your guard so that the opponent may have nothing evil to say [Titus 2:8] on the fearful day of judgment and that we may stand without shame before the tribunal of Christ and hear that blessed voice for which we have longed, “Come, you that are blessed by my Father, and inherit the kingdom prepared for you from the foundation of the world” [Matthew 25:34]. To him are due glory, honor, and worship, with the Father and the Holy Spirit, now and forever. And after all have said, Amen, he says to them, Raise your hands. [A litany follows.]88

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 88 In the MSS three biddings and the doxology of the prayer of the litany of fervent supplication follow. The biddings are a mixed form: they follow neither the pattern of the great litany of peace nor that of the litany of fervent supplication. It is also, according to the rubrics, the patriarch rather than the deacon who recites them. It would appear that originally the catechesis followed the lesson at terce-sext and the rite continued with a special arrangement of the concluding litanies of the office. The text in BAR after the bidding to raise the hands is as follows:

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After the Amen he says to them, Put on your clothing and your shoes. And he descends and enters the sanctuary. The deacon offers prayer for those who are preparing for the holy enlightenment [with the customary litany]:89

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! For the welfare of the world, for the tranquillity of the holy churches, and the unity of all, let us say: Lord, have mercy. For our most pious kings, for all the palace, for their armies, and for the people beloved by Christ, let us say: Lord, have mercy. For the deliverance of our souls, and that Satan may soon be trampled down beneath our feet, and that our city may be preserved from bloodshed, let us say: Lord, have mercy. The archbishop blesses the people and says this [doxology to the] prayer [of fervent supplication]: For thou art a merciful God and lover of mankind . . . . It may be that originally the biddings here were intended to be included b y the deacon in the litany of fervent supplication. If the rite was originally celebrated at terce-sext following the prophetic lesson, the ordinary sequence following the catechesis would have been the litany of fervent supplication with its prayer, the litany for catechumens with its prayer, the litany for candidates for baptism and its prayer, the litany of peace with the two prayers of the faithful, the dismissal litany with its prayer, the bidding and prayer of blessing, and the dismissal (see Arranz, “Les prières/tritoektî”). It appears that because of the special nature of this service the concluding intercessions have been abbreviated. Having made their allegiance, the candidates are apparently allowed to pray with the faithful for the first time. General intercessions are incorporated into litany of fervent supplication and the other litanies and prayers are omitted, except for the litany for the candidates with its prayer and the final blessing. The candidates are blessed with the faithful at the final blessing. Many manuscripts have a summons to put on clothes and shoes after the first litanic biddings, though an apparent error in BAR actually makes the summons read, “Take off your shoes.” The summons appears to come at this place because the candidates are about to come forward for a blessing. 89 I have supplied the text of this litany and sought to restore the original sequence of ekphoneses and biddings at the end of this service.

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[Pray, you who are to be enlightened: R/ . Lord, have mercy. You faithful, for these brothers and sisters who are to be enlightened and for their salvation, let us pray to the Lord: R/ . Lord, have mercy. That the Lord our God will establish and strengthen them: R/ . Lord, have mercy. That he will enlighten them with the light of wisdom and of piety: R/ . Lord, have mercy. That he will account them worthy, in due season, of the bath of new birth, the remission of sins, and the garment of incorruption: R/ . Lord, have mercy. That he will beget them anew with water and the Spirit: R/ . Lord, have mercy. That he will give to them the fullness of the faith: R/ . Lord, have mercy. That he will number them among his holy and elect flock: R/ . Lord, have mercy.] [The patriarch] prays for those who are preparing for the holy enlightening: 1 2 3 4

Our Master, Lord our God, call thy servants to thy holy enlightenment and account them worthy of this thy great grace. Wash away their old nature and give them new birth unto eternal life,

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! When this rite was introduced in Constantinople at the end of the fourth century, prayers would probably have been said aloud and the blessing of individual candidates would have been done in silence. Later prayers were said silently and the ekphonesis, said aloud, was used to administer the blessing, which confuses the sequence at this point in the rite.

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5 and fill them with the power of thy Holy Spirit, for union with thy Christ, 6 so that they may be no longer children of the flesh, but children of thy kingdom: For thou art our enlightenment and to thee we give glory, [to the Father, the Son, and the Holy Spirit, now and for ever, and unto the ages of ages.Amen.] The deacon then says All those who are preparing for the holy enlightenment, come forward for the imposition of hands and the blessing. [The patriarch] blesses with his hand three times each of those who come forward, men and women, and breathes three times upon each. 90 [The patriarch] says, Peace be with all. [R/ . And with thy spirit.] The deacon: Bow your heads [to the Lord]. [R/ . To thee, O Lord.]

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 90 In the manuscripts, this bidding and the rubric for the blessing of the candidates come before the doxology of the prayer for the candidates. The rubric in BAR bids the archbishop to omit the ekphonesis of the prayer (which is given after the candidates have been summoned to come forward for the blessing). I have moved it in this text, supposing that originally the patriarch must have blessed the candidates individually after praying for them and then have given the final blessing, which encompasses in its text both the candidates and the faithful. BAR does not give the rubric for the dismissal, which comes from BES.

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[The patriarch] says, 1 God our Savior, 2 who desirest everyone to be saved and to come to the knowledge of the truth [1 Timothy 2:4] 3 let the light of thy knowledge shine in our hearts 4 and in the hearts of those who are preparing for the holy enlightenment. 5 Account them worthy of thine immortal gift 6 and unite them to thy holy catholic and apostolic church: for it is thy property to have mercy and to save, and to thee belongs the glory, [to the Father, the Son, and the Holy Spirit, now and always and unto the ages of ages. Amen.] The deacon says, Depart in peace. [R/ . In the Name of the Lord.]

B. COMMENTARY 1. The Confection of Myrrh Anointing is a multivalent act in the rites of Christian initiation. In addition, the meaning of any specific act of anointing within the context of the process of initiation in a particular tradition may shift over time. The Byzantine rite seems to have known no postbaptismal anointing until the end of the fourth century. In this it is heir to the Syrian traditions, where the major anointing came before baptism and often received greater theological emphasis than the baptismal immersions. Such an anointing was understood to impart the Holy Spirit and thereby to conform the candidates to Christ, restoring the image of God, marking them with the Spirit, clothing them with a robe of righteousness, incorpo-

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rating them into the royal priesthood for which Adam was created but which he forfeited and which Christ restored.91 This understanding of the prebaptismal anointing stands in sharp contrast to the purificatory, apotropaic, and exorcistic emphasis that is characteristic of the Western tradition and Cyril’s rite at the end of the fourth century in Jerusalem. In the later Syrian traditions the cluster of meaning that once had characteristically been articulated in the prebaptismal anointing found expression in a postbaptismal anointing, while the prebaptismal anointing became purificatory and exorcistic in character (though the new emphasis is less dominant in the Byzantine rite than in other Syrian traditions). See the note at the end of this section on the origin of the postbaptismal anointing for a discussion of the factors involved in this shift. For the present, our task is to explore what the euchological texts for the consecration of myrrh have to tell us about the meaning of the postbaptismal anointing. Like the Roman tradition, the Byzantine tradition came to set the Maundy Thursday eucharist as the context for this consecration. The myrrh was brought in with the eucharistic gifts at the great entrance. Following a widespread practice, the prayers for consecration of myrrh were added at the end of the eucharistic prayer.92 This set of prayers is conformed rather awkwardly to the pattern of a prayer followed by a blessing. This pattern is used at the concluding litanies of the Byzantine rite, where the celebrant’s prayer concludes the litany and is followed by a prayer of blessing with

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There is now an extensive literature on this topic. See especially Brock, “Transition,” and Winkler, “Prebaptismal Anointing.” See also the earlier study by Leonel Mitchell, Baptismal Anointing, and the recent essay by Ruth Meyers, “Structure.” 92 This is the place where the oil of the sick was traditionally consecrated on Maundy Thursday in the Roman rite, which located the consecration of chrism after the postcommunion prayer at this service.

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bowed heads.93 At the consecration of myrrh it is problematic because the first prayer does not conclude a litany and the blessing is a blessing of chrism rather than of the congregation. In the Byzantine tradition the consecration of myrrh is reserved not just to the bishop, but to the patriarch (the ecumenical patriarch in the strictest tradition, though autocephalous churches generally assign the consecration to their patriarchs). It is not clear just what factors were historically involved in appointing the Maundy Thursday eucharist for this rite. At times when bishops consecrated myrrh or chrism for their dioceses, it was perhaps the fact that this was the final eucharistic celebration before the vigil that dictated the choice of this occasion. When the consecration is reserved to the patriarch, this pragmatic consideration no longer attains, for it is not possible to distribute the newlyconsecrated chrism to all who will use it for Easter baptisms. We should note that the prayers of the rite were drastically revised in 1912. The prayers given above are those of the ancient euchological tradition. The first prayer sets the myrrh in the context of the anointing of prophets, priests, and kings in the Old Testament, an anointing that prefigures the gift of the Holy Spirit in the New Testament to Christ at his baptism, to the apostles, and to those baptized by the apostles and their successors. It is understood in terms of the text of 1 Peter 2:10, which speaks of the baptized as “a chosen race, a royal priesthood, a holy nation.” The themes of the seal of the Spirit, the mark of Christ, and the garment of incorruption also figure

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 93 The more extended form includes a private prayer of the celebrant, a concluding prayer for the litany, a prayer of dismissal to conclude the dismissal litany (the “angel of peace” petitions), and a final prayer of blessing. In a similar way, the prayer for the consecration of the oil of gladness at baptism is treated as a prayer of blessing with bowed heads. See the note at the end of the commentary on Part II of this book above.

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in the text of the prayer. Myrrh itself is referred to in line 12 as “the oil of gladness” –– a designation that shows the ambiguity between the meaning of the prebaptismal anointing and the postbaptismal anointing, since the oil used for the prebaptismal anointing is normally called “the oil of gladness.” Both prayers involve wordplays on eleos (mercy) and elaion (oil) –– in line 1 of the first prayer and line 5 of the second prayer. The second prayer works with the theme of the meaning of Christ as “the Anointed One” and speaks of him as the anointing that Christians receive in baptism. It is really only the theme of “fragrance” in the second prayer that distinguishes myrrh from the (unperfumed) oil of gladness used in the prebaptismal anointing. In earlier Antiochene usage, Chrysostom also used “myrrh” as one of the terms for the oil employed in the prebaptismal anointing. 2. The Rite of Renunciation and Allegiance on Good Friday This rite closely parallels the rite at Antioch that John Chrysostom describes in two of his baptismal instructions.94 It appears that the custom of Antioch in the early days of John Chrysostom was to schedule the rite on Saturday afternoon some time before the administration of baptism at the paschal vigil that began later in the day. One of John Chrysostom’s final baptismal homilies at Antioch tells us, however, that the rite of renunciation and of allegiance was held on Good Friday at three o’clock.95 He explains the reason for the hour in this way:

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 94 Chrysostom, Baptismal Instructions, 49-52 of Instruction 2 and 166-169 of Instruction 11. 95 See Chrysostom, Baptismal Instructions, note 37 on Instruction 2 (221-222) and note 46 on Instruction 11 (321). The passages annotated are sections 17 ff (49 ff) of Instruction 2 and sections 19 ff (166 ff) of Instruction 11.

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BAPTISMAL INITIATION IN THE BYZANTINE TRADITION [O]n Friday at the ninth hour the thief entered paradise; the darkness, which lasted from the sixth to the ninth hour was dissolved; and the Light, perceived by both body and mind, was taken up as a sacrifice for the whole world. For at that hour Christ said, “Father, into thy hands I commend my spirit.” Then the sun we seek looked on the Sun of Righteousness shining from the cross and turned back its own rays.96

It seems possible that he took the rite in its new form with him to Constantinople when he became patriarch in that city and that he himself is the author of the catechesis in which the rite is set. Since the darkness to which Chrysostom refers began at the sixth hour, the rite was suitable for noontime (the custom of Constantinople) as well as three o’clock (the custom of Antioch).97 Similar forms of the rite are found in many regions, sometimes as part of the baptismal rite itself and sometimes as a separate rite. For the relation of this rite of allegiance, the return of the creed, and the formula used in the administration of baptism itself, see the note on the Creed, the Baptismal Formula, and the Rite of Allegiance at the end of this section. As the rite was performed at Antioch, it included renunciation of Satan, adherence to Christ, perhaps affirmation of faith in the Trinity, and the anointing of the candidate by the bishop in the name of the Trinity.98 Baptism it-

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 96 Chrysostom, Baptismal Instructions, Instruction 11, § 19, page 166. I have substituted “righteousness” for “justice” in the translation of the last sentence. 97 See Arranz, “Les sacraments” 5, OCP 50 (1984), 372-397 for text and commentary. See also the commentary in Schmemann, Of Water and the Spirit, 27-35. 98 There are two prebaptismal anointings in this rite –– an anointing of the head and one of the whole body. Chysostom’s instructions do not clearly distinguish the end of the rite of renunciation and allegiance and the beginning of the baptismal liturgy, so it is hard to tell which rite was

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self was then administered with a trinitarian formula said by the officiant.99 In Constantinople, the full recitation of the creed was part the act of allegiance. This use of the creed seems to incorporate into the rite the “return of the creed” that was entrusted to the candidates at the beginning of the final stage of their catechesis. From evidence elsewhere, we know that it was customary for the catechist to “hand over” the creed to baptismal candidates during the course of their Lenten instruction and for the candidates to return it toward the end of Lent –– on Palm Sunday or some time in Holy Week. In the classic form of the rite of Constantinople, the renunciations were repeated three times and the act of allegiance (including the Nicene Creed) was repeated three times. The homilies of Chrysostom at Antioch give no indication that such repetitions were the practice there. The original form of renunciation may have been a single renunciation clause by clause (as suggested by the baptismal homilies of Cyril in Jerusalem), while the original act of allegiance may have been followed by a single affirmation of the declaratory creed. In any case a triple repetition of the creed did not remain in use: the present rite separates the creed from the triple affirmation of allegiance. Though the rite of Antioch appears to have concluded this service with an anointing, no anointing of the candidates appears in the rite of Constantinople.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! the setting for each of the anointings. It has been suggested that the first anointing was administered in the first rite and the anointing of the body immediately before baptism. See notes 49 and 51, pages 224 and 225, i n Chrysostom, Baptismal Instructions. 99 Eastern usage prefers the passive form here, “N. is baptized,” rather than the active form, “I baptize thee” –– which was earlier in the East and which eventually prevailed in the West. See the note on the Creed, the Baptismal Formula, and the Rite of Allegiance.

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The rite as we now have it comes at the end of tercesext. At times it may have been incorporated in this rite; at other times it may have been treated as a separate service after terce-sext. Arranz considers the litanic intercession at the end of the catechesis (for which the candidates are summoned to raise their hands) the admission of those about to be baptized to the privilege of prayer with the faithful. Since these intercessions conclude with the ekphonesis of the prayer of fervent supplication, it may be that the litanic biddings were originally meant to be incorporated in that litany at terce-sext and that all other litanies and prayers customary at that service were to be omitted on this occasion, except for the litany for the candidates with its prayer and the final bidding and prayer with bowed heads (which includes a blessing of both the candidates and the faithful). The custom of reciting prayers silently except for the concluding doxology (ekphonesis), which would probably not have obtained at the end of the fourth century when Chrysostom introduced this rite, has created a certain amount of disorder in the prayers that conclude the rite. According to the later custom, reflected in our earliest manuscripts, the patriarch uses the doxologies of the prayers to give his blessing. The original individual blessing of the candidates in this rite was no doubt after the prayer for the candidates and before the final prayer of blessing, which includes both candidates and the faithful. An abbreviated form of this rite (without the catechesis, the litanies, and the final prayer of blessing) is printed in the early euchologies in connection with the baptismal rite (the rite for Good Friday is printed elsewhere). The catechesis was drafted with Good Friday in mind and was less well suited to preparation for baptisms at the other great baptismal feasts (Epiphany, Lazarus Saturday, and Pentecost) or for baptism administered apart from the baptismal feasts. For these the abbreviated rite would serve the purpose better. What is found in current euchologies is a form of the abbreviated rite.

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A Note on the Origins of the Postbaptismal Anointing Up until the end of the fourth century, rites of initiation in the Syrian and Palestinian traditions and perhaps in Egypt100 included one or two prebaptismal anointings,101 but no postbaptismal anointing. The prebaptismal anointings were interpreted as conferring the mark of Christ on those baptized (and so bestowing a measure of protection to them), investing them with the royal priesthood, and conforming them to Christ the anointed one through the gift of the Spirit. The dominant model or paradigm for understanding Christian baptism was the baptism of Christ, in which he was invested with Spirit.102 In the Apostolic Tradition and throughout much of the Latin West a different pattern prevailed. The dominant paradigm for baptism here was baptismal participation in the death and resurrection of Christ –– a theme developed by Paul in Romans 6. In this tradition the struggle again pagan gods, understood as evil powers under the control of Satan, was associated with prebaptismal rites. As a result, the prebaptismal anointing was understood almost exclusively in apotropaic terms and often associated with exorcism, while the postbaptismal anointing was associated with many of the positive meanings associated in Syrian tradition with the prebaptismal anointing.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 100 The practices of the Egypt and the patriarchate of Alexandria do not directly concern our discussion here. For a recent analysis of the anointings in that tradition, see Bradshaw, “Baptismal Practice,” 12-16. 101 On the question of the number of prebaptismal anointings in the Syrian tradition, see the conclusions in Meyers, “Structure,” 40-43 102 For the themes this paradigm as contrasted to the themes of the Pauline paradigm of baptismal participation in Christ’s death and resurrection, see Brock, “Transition” and Holy Spirit (44-69) and Winkler, “Prebaptismal Anointing” and Armenische Initiationsrituale (especially 404-423 and 434-448).

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Toward the end of the fourth century the rites of the West (or Greek-speaking) Syrian tradition began to undergo a shift. The paradigm of baptismal participation in Christ’s death and resurrection became important, and as a consequence the positive significance attributed to the prebaptismal anointing began to be shifted to a later point in the rite. The protective function of the prebaptismal anointing now came to the fore, and in some places it acquired some of the exorcistic function that it had long had in the West. We can trace this in the liturgies and baptismal homilies of Antiochene and Palestinian provenance in the last decades of the century. It is in Jerusalem that the shift appears to have come earliest and to have been most pronounced. Cyril in his homilies from the end of the century speaks of the oil for the prebaptismal anointing as “exorcised oil,”103 the theme of baptismal conformity with Christ’s death and resurrection is the controlling paradigm, and the postbaptismal anointing is associated with the gift of the Spirit.104 The oil for this anointing is myrrh –– a fragrant unguent, not plain olive oil. The shift was slower at Antioch. While John Chrysotom at the end of the century attributed only a protective function to the prebaptismal anointings (a consignation and an anointing of the whole body), he did not adopt Cyril’s term ‘exorcised oil” but continued to speak of the oil as the oil of gladness and even called it myrrh.105 He shifted the positive meanings once associated with these anointings to the

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 103

Cyril, mystagogical catechesis 2, § 3. Cyril, mystagogical catechesis 3, § 3. 105 Harkins’ translation, which does not use the word “myrrh,” is misleading on this point. The original “spiritual myrrh” is rendered as “oil of the spirit”) in § 22 of the second instruction, and “myrrh” is rendered as “unguent” in § 27 of the eleventh instruction. See Chrysostom, Baptismal Instructions, 51 and 169 for the texts in Harkins’ translation. 104

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baptismal immersions themselves.106 The baptismal homilies of Theodore of Mopsuestia (delivered while he was a presbyter at Antioch or several decades later when he was bishop of Mopsuestia) do testify to a postbaptismal anointing that had acquired the positive associations of the old prebaptismal anointings –– a pattern that prevailed from that time on in the West Syrian tradition.107 The East (or Syriac-speaking) Syrian tradition underwent the same shift, but new pattern took longer to prevail.108 Three different factors have been suggested as the reason for the shift to a postbaptismal anointing in rites in the Syrian tradition. Sebastian Brock and Gabriele Winkler109 have argued that this shift is a result of an inner dynamic in the rites themselves in the context of the new situation faced by the church as it became first a legal religion and then the established religion of the Roman empire. From this perspective the paradigm of baptismal participation in Christ’s death and resurrection more effectively addressed the situation of the church in the fourth century as it undertook the task of breaking the hold of Greco-Roman paganism on the

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 106

See the second instruction, § 25, in Chrysostom, Baptismal Instructions, 52. 107 See Theodore, Commentaries, 68-70. But many of the positive associations were still retained by the second prebaptismal anointing i n Theodore’s interpretation, as we see on 53-54. In Yarnold, Awe-Inspiring Rites, these texts are found on 207-209 and 193-194. 108 See the review of the evidence in Brock, Holy Spirit, 24. Narsai and Jacob of Serugh make no reference to a postbaptismal anointing as late as the fifth or even the early sixth century. 109 See Brock, “Transition,” and Winkler, “Prebaptismal Anointing” and Armenische Initiationsrituale (esp. especially 439-444). For Brock, proselyte circumcision and baptism are the earliest paradigm, with the anointing replacing circumcision. The paradigm of Christ’s baptism i s itself unstable as a model for the earlier practice, for a rite closely modelled on this paradigm would place anointing after baptism.

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population of the Roman empire, and the shift in paradigm brought with it shift to a postbaptismal anointing. A second factor in the shift in rites in the Syrian traditions is emphasized by E. C. Ratcliff.110 For him the primary factor in the shift is the well-known influence of Jerusalem as a pilgrim center after Constantine’s building program there early in the fourth century. It is there that the interpretation of the prebaptismal anointing in exorcistic terms, the addition of a postbaptismal anointing, and the interpretation of baptism in terms of conformity to Christ’s death and resurrection make their first clearly-documented appearance in this region. Initiation at the cathedral complex built on the site of Christ’s death and resurrection lies behind the paradigm shift for baptism in Cyril’s rite in Ratcliff’s view, and the initiatory practices of Jerusalem then spread throughout the region. Other scholars have noted the liturgical program of Cyril as the place where Western liturgical practices first gained a foothold in the East.111 We need to note, however, that Cyril’s reinterpretation of the prebaptismal anointing in exclusively exorcistic terms did not prevail in all of the other rites in the region and that the paradigm of Christ’s baptism did not completely disappear in those rites. A third factor, which Bernard Botte112 and Miguel Ar113 ranz emphasize in explaining the shift in the tradition of

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 110

See Ratcliffe, “Old Syrian Baptismal Tradition.” The incorporation of the Apostolic Tradition (if we suppose that this work reflects Roman practice in some way) in various Egyptian and Syrian church orders, however, suggests another way in which Western practice spread through the East. 112 See Botte, “Post-baptismal Anointing.” Robert Cabié in his essay “Christian Initiation” in Aimé Georges Martimort, ed, The Church a t Prayer, vol. 3 (Collegeville, MN: Liturgical Press, 1988), 59-60, states his agreement with the position of Botte. 113 See Arranz, “Les sacraments” 7, OCP 52 (1986), 168-170. 111

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Constantinople, is the decision reached by the church on how to reconcile heretics. Eastern churches tended to take an approach not unlike that of Cyprian in North Africa: baptism in these groups was valid, but could not bear fruit because only the true church could confer the Spirit that made baptism effective in the lives of Christians. Those who had been baptized in these groups were not rebaptized, therefore, but had their initiation completed by the gift of the Holy Spirit. This gift was usually conveyed by the laying on of hands in the West, but the Eastern practice (also known in parts of the West) was to use chrismation with myrrh for this purpose. The logic of this approach was to conclude the rite of baptism itself in the same way, leading Botte to set forth this argument: The first time the formula ‘Seal of the gift of the Holy Spirit’ appears is precisely in this act of reconciliation [of heretics]. From that time on the question could be asked whether this fact did not give rise to the theological reflexion which attempted to show that the gift of the Spirit was separable from baptism and that it was necessary to express this fact by a rite which followed the baptism?114

Whatever the importance of this factor was in other parts of the Syrian tradition, in the Byzantine euchologies and diataxeis the reconciliation of heretics and the baptismal process have been conformed very closely to each other, as we saw in the note at the end of Part I. The order for the reconciliation of heretics given in the Byzantine euchologies says explicitly that the officiant “anoints them with myrrh like the newly-enlightened (=newly-baptized).”115 The same formula was used in both cases: “The seal of the gift of the

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 114

Botte, “Postbaptismal Anointing,” 71. See the text in Arranz, “Les sacrements” 2, OCP 49 (1983), 5 5 (Greek text), 58 (French translation). 115

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Holy Spirit.” In the Byzantine tradition this procedure was understood to be in conformity with canons attributed to the Council of Laodicea and the Council of Constantinople.116 While all three factors cited for the shift to a postbaptismal anointing may have been at work at Constantinople, the liturgical evidence of the Byzantine euchologies lends strong support to the importance of this third factor in the Byzantine tradition. A Note on the Creed, the Baptismal Formula, and the Rite of Allegiance Baptism in the name of the Father and of the Son and of the Holy Spirit marks the entry of the Christian into a covenantal relationship with the Father, the Son, and the Holy Spirit. The way in which the character of this relationship was articulated in the baptismal rite varied from region to region in the earliest liturgical documents that have come down to us. The starting point was the baptismal commission of the risen Christ Matthew 28:16. But baptism “in the name of the Father and of the Son and of the Holy Spirit” is itself a theological description.117 It is not always clear just what liturgical practice early authors are describing when they speak about baptism in this way.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 116 Canon 48 of the Council of Laodicea and Canon 7/9 (numbered differently by different editors) of the Council of Constantinople, J. D. Mansi, Sanctorum Conciliorum nova et amplissima collectio (Florence, 1769), vol. 2, 571, and vol. 3., 564. The later canon gives the formula for administration of chrismation still in use at baptism, “the seal of the gift of the Holy Spirit,” as the formula for reconciliation of heretics We know very little with any certainty about the Council of Laodicea and it is a matter of dispute as to whether the canons attributed to Constantinople (381) are authentic. But the canons from both councils were found in the Byzantine collections, and what is significant is that they interpreted the anointings of the newly-baptized and reconciled heretics in the same way. 117 There was also a tradition of baptism in the name of Jesus, but that is not a factor in the rite of Constantinople and cognate rites.

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It is clear that the profession of the Christian faith is an integral part of baptism. But a profession of faith came to be used in three different ways in the liturgical tradition –– 1) as a profession made during the administration of baptism itself; 2) as a profession that was the principal focus of the last stage of catechesis, during which the candidates were expected to learn the creed that had been handed over to them in order to return it publicly before baptism; 3) as a profession understood as a covenant made with Christ after a renunciation of Satan –– a covenant that was a prerequisite to baptism. This came to be known as the rite of allegiance (syntaxis). Gabriele Winkler has set out the ways in which a profession of faith was used at Antioch and in related traditions in tabular form. In the adaptation of her table that follows I have added the return of the creed where that occurs before the renunciation in the various witnesses she cites.118 In some traditions, as the table below shows, more than one form of profession was used.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 118

See Winkler, Armenische Initiationsrituale, 388. See her notes o n this table and her more extensive review of the evidence for Armenia, Syria, and Palestine, and Cappadocia on 336-301 for documentation from sources, which she examines in some detail. The most difficult question i s how to interpret the evidence found in Chrysostom, whose homiletic allusions are not easy to interpret. All the possibilities are set out i n Winkler’s chart. The key passage for the return of the creed is Baptismal Instruction 11, §§ 15-16 (Chrysostom, Baptismal Instructions, 165; see Harkins’ notes on the passage). The key passage for the profession during baptism itself are his homily on 1 Corinthians 15, where he speaks when commenting on verse 29 of the response which candidates were bidden to make just before baptism and his reference to a confession of faith at baptism (perhaps referring to the candidate’s implied assent to the officiant’s words in the baptismal immersions) in Baptismal Instruction 2, § 27 (Baptismal Instructions, 53). Winkler treats these as two distinct acts. The question of a profession at the rite of syntaxis is more difficult. Chrysostom gives no indication of such a creedal profession in addition to the contract with Christ; in Theodore the candidate adds to the contract the words “and I believe and am baptized in the name of the Father, and of

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Antioch Basil

Cappadocia Jerusalem Antioch Antioch Cyril/Egeria Chrysotom Theodore Return of Creed

Return of Creed

Byzantine Euchology

Return of Creed

Renunciation Renunciation Renunciation Renunciation Renunciation Renunciation Profession (interrogatory) Syntaxis

Syntaxis

Syntaxis

Creed Creed Creed Creed Creed Creed (declaratory) (declaratory) (declaratory) (declaratory) (declaratory) (declaratory) Baptismal Questions (during baptism)

Baptismal Questions (during baptism)

Confession of faith (during baptism)

We shall look at each of these three uses of the profession of faith in turn: 1. The profession made during the administration of baptism: Different churches interpreted in different ways what baptism in the name of the Father and of the Son and of the Holy Spirit implied for the formula used in administration of baptism.119 Three different types of formulas came into use:

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! the Son, and of the Holy Spirit” (Commentary, 37, or Yarnold, AweInspiring Rites, 178); the rite in Constantinople given above follows the contract with the full text of the creed. 119 The following description is summarized from Whitaker, “History of the Baptismal Formula,” with modifications suggested by Winkler, Armenische Initiationsrituale, 370-391, and Bradshaw, Search, chapter 7, and “Baptismal Practice,” 14. For sources of data, see Whitaker’s essay unless otherwise noted.

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a. The active formula, “I baptize you in the name of the Father and of the Son and of the Holy Spirit,” came into early use in the East and West Syrian traditions, but was replaced by the passive formula by the fourth century. It also appeared in Egypt and in regions of Spain and Gaul in the West. At a much later date it replaced the interrogatory creedal formula for administering baptism at Rome, which adopted the active formula in the eighth century (placing the interrogations before the baptismal immersions), and from that time on it became normative in the West. b. The passive formula, “N. is baptized in the name of the Father and of the Son and of the Holy Spirit,” replaced the active formula in the Syrian traditions by the late fourth century in most regions. John Chrysostom and Theodore of Mopuestia both interpret this form as expressive of divine agency in the rite, and similar passive forms came into use for other ritual actions (such as the prebaptismal anointing and the nuptial crowning). c. The interrogatory creedal formula for administering baptism, “Do you believe . . . ? I believe” (repeated for the Father, the Son, and the Holy Spirit), is found in The Apostolic Tradition, in North African sources, and in the Gelasian sacramentary120 and other Western rites. In the East it is found in Cyril’s rite in Jerusalem,121 in Basil, and in some stages of the Alexandrian rite (in other stages a declaratory form is found).122 In Armenia creedal interrogations were not used as the baptismal formula itself, but came immediately before baptism. As

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 120

Found in Whitaker, Documents, 173; see also Ordo Romanus 11, §§ 82-88, pages 192-193. 121 See Cyril, mystagogical catechesis 2, § 4. 122 See Bradshaw, “Baptismal Practice,” 14.

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we have seen, the same pattern prevailed in the Roman tradition once the active formula recited by the celebrant replaced the interrogatory creedal formula during the baptismal immersions. J. N. D. Kelly123 argued that an interrogatory creed was the original baptismal formula in all rites, but the ambiguity of the early evidence in much of the East has led more recent scholars (such as E. C. Whitaker124 and Paul Bradshaw125) to challenge this assumption. 2. The Profession used as the basis for catechesis: The profession of faith used in the liturgical formularies for baptism became at a very early time the basis of the curriculum for the final catechesis of baptismal candidates. The elaboration of the threefold name of trinitarian formularies resulted in the baptismal creeds that have come down to us. By the fourth century we have evidence from many regions that the baptismal creed in declaratory form was “handed over” to candidates in the course of this instruction in what has come to be known as the traditio symboli, that catechists gave instructions on the creed point by point (either in a series of homilies or in a single homily), and that before baptism candidates were expected to learn the creed by heart and “return” it publicly in what has come to be known as the redditio symboli. Perhaps originally the return of the creed was the profession of faith made at baptism itself, but in the fourth century the return of the creed had become a distinct rite, usually scheduled some time in the week before baptism. In regions that developed the rite of allegiance it is not always easy to distinguish the return of the creed from this act of allegiance, and as time went on it appears that the rite

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 123

J. N. D. Kelly, Early Christian Creeds, 2nd edition, chapter 2. Whitaker, “History of the Baptismal Formula.” 125 Bradshaw, Search, chapter 7. 124

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of allegiance often subsumed the function of the return of the creed. 3. The Profession used in the rite of allegiance: Early witnesses leave a certain ambiguity about the timing of the profession of faith (and renunciation of Satan). In most of the early liturgical forms that have come down to us, this took place at baptism itself or immediately before baptism. But early Syrian witnesses give some indication that in that tradition such a profession of faith may have been the prerequisite to acceptance as a candidate for baptism.126 In the later Syrian tradition a profession of faith might be used in a covenantal rite known as the rite of allegiance (the syntaxis or “contract with Christ”), which was usually distinct from the baptismal liturgy itself and might include a rite of renunciation (apotaxis) as well as a profession of faith. A form of this rite seems to have passed from Antioch to Constantinople in the provisions for Good Friday given above. The act of allegiance at Constantinople included the creed, though the evidence is less certain in Antioch.127 In the West a somewhat similar rite is found on the morning of Holy Saturday in the Gelasian sacramentary and in Ordo Romanus 11, where the renunciations are followed by the return of the creed.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 126

See Meyers, “Structure,” 38-40, and Bradshaw, Search, 172. See Harkins’ comments in Chrysostom, Baptismal Instructions, note 39, page 222; note 47, page 224; note 60, pages 227-228; and note 36, page 319. 127

PART IV. THE BAPTISMAL RITE OF THE PASCHAL VIGIL

A. TEXTS I. The Vigil Office at Vespers I have summarized below the evening office according to the typikon of the Great Church, where paschal vigil begins in the same way as any other vigil eucharist, with the evening office for vigils (0+*+µ&(2).128 Evening Psalmody Initial Blessing: Blessed be the kingdom of the Father, and of the Son, and of the Holy Spirit. Amen. 1. Prayer and the first antiphon, fixed (Psalm 86 with refrain) 2. Prayer and the variable antiphon, joined to the final antiphon, fixed (Psalm 141 with refrain)

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For vespers at a vigil, see Arranz, “Asmatikos hesperinos.” For the particulars of the vespers of Easter and other rubrics for the vigil given in this outline, see Mateos, Typicon, vol. 2, 84-91. The rubrics and the readings for vespers which are given in the outline are from this typikon. The two prayers would be the first of the lamplighting prayers and the prayer presently said during Psalms 141 ff. at vespers in the current rite.

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The Office of Readings The patriarch, accompanied by the celebrants, makes his entrance with the gospel book, the censer, and three candelabra and ascends to the synthronon. And the prokeimenon . . . is begun at once . . . .129 Prokeimenon, Psalm 6: Refrain, “All the earth worships you, they sing praises to you, sing praises to your name.” 1. “Make a joyful noise to the Lord, all the earth; sing the glory of his name; give to him glorious praise.” 2. “Say to God, ‘How awesome are your deeds! Because of your great power your enemies cringe before you.” First Set of Readings 1. Genesis 1:1-5, the story of the first day of creation [And after the first lesson] the patriarch descends from the synthronon and goes to the baptistry . . . .130 2. Isaiah 60:1-16, the restoration of Jerusalem 3. Exodus 12:1-11, the institution of the passover Prokeimenon, Psalm 27: Refrain, “The Lord is my light and my salvation, whom shall I fear?” 1. “The Lord is the stronghold of my life, of whom shall I be afraid?” 2. “Though an army encamp against me, my heart shall not fear; though war rise up against me, yet will I be confident.” 4. Jonah 1:1-4:11, the story of Jonah

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 129 HAG, in Mateos, Typicon, vol. 2, 84/85. With Arranz, I have rendered hiereus as “celebrant” in translation of this and other rubrics. The word normally refers in this text to the patriarch as celebrant, but can also be used (as here) for bishops and presbyters assisting him. 130 HAG, in Mateos, Typikon, vol. 2, 84/85.

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5. Joshua 5:10-15, Israel’s circumcision and the first passover in the promised land 6. Exodus 13:20-14:31, crossing the Red Sea Canticle, Exodus 15:1-18: Refrain, “Let us sing to the Lord, for he has triumphed gloriously.” 7. Zephaniah 3:8-15, the righteous remnant Second Set of Readings (used as required by the time necessary for baptism) 8. 1 Kings 17:8-24, Elijah raises the son of the widow of Zarephath 9. Isaiah 61:10-62:5, clothing with salvation 10. Genesis 22:1-18, the sacrifice of Isaac Prokeimenon, Psalm 93: Refrain, “The Lord is king, he is robed in majesty.” 1. “The Lord is robed, he is girded with strength”. 2. “He has established the world; it shall never be moved.” 11. Isaiah 61:1-10, the anointing of the Lord’s servant with the Spirit 12. 2 Kings 4:8-37, Elisha raises the son of the Shunnamite woman 13. Isaiah 63:11-64:4, a plea for God’s coming 14. Jeremiah 31:31-34, the new covenant Final Lesson (as the patriarch returns from the baptistry) Daniel 3:1-51 (LXX), the deliverance of the three youths from the furnace Canticle, Daniel 3: 57 ff (LXX): Refrain, “Praise and exalt him for ever.”

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The Readings for the Vigil in the Rite of Jerusalem131 1. 2. 3. 4. 5. 6. 7.

Genesis 1:1-3:24, the creation and fall Genesis:22:1-18, the sacrifice of Isaac Exodus 12:1-24, the institution of the passover Jonah 1:1-4:11, the story of Jonah Exodus 14:24-15:21, crossing the Red Sea Isaiah 60:1-13, the restoration of Jerusalem Job 38:1-28, the Lord’s answer to Job from the whirlwind 8. 2 Kings 2:1-22, the ascension of Elijah in a chariot to heaven 9. Jeremiah 31:31-34, the new covenant 10. Joshua 1:1-19, crossing the Jordan 11. Ezekiel 37:1-14. the valley of dry bones 12. Daniel 3:1-90 (LXX), the deliverance of the three youths from the furnace II. The Baptismal Rite The basic text translated below is that of the Codex Barberini 336. Fuller rubrics from other manuscripts, or from the typikon, are inserted as appropriate and are referenced. 1. The Celebrant’s Prayer for himself before Consecrating the Font [In the vesting chamber of the great baptistry the patriarch] puts on a white sticharion, enters into the baptistry, and –– as customary –– goes about the baptismal pool and censes three times, assisted by the deacons, and he celebrates the baptismal enlightenment.132

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 131 132

See Bertonière, Historical Development, Chart A-2. HAG, Mateos, Typicon, vol. 2, 84/85.

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The deacon says, In peace let us pray to the Lord.133 The celebrant offers the following prayer for himself silently:134 1 2 3 4 5

O merciful and compassionate God [Exodus 33:6], who searchest human hearts and minds [Psalm 7:10] and alone knowest human secrets [Psalm 44:21]. for nothing is hidden before thee [Hebrews 4:13], but all is naked and laid bare to thine eyes [Hebrews 4:13],

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 133 The silence once observed during the prayer which follows was later filled in with further biddings by the deacon. See the note on litanies and prayers at the end of the commentary of Part II of this book. The biddings vary considerably from manuscript to manuscript. Those found i n BAR after the initial bidding are as follows: For the peace from above, and for the salvation of our souls: For this holy house: That these waters may be sanctified by the indwelling and power of the Holy Spirit: That the Lord may send upon them the grace of redemption, the blessing of Jordan: That these waters may be blessed like Jordan’s waves: That the kindly cleansing of the supersubstantial Trinity may descend upon these waters: That all the power of the soul-destroying enemy may be sunk i n them: That they may avail for the cleansing of the souls and bodies of all who draw and partake of them: That those who are baptized in them may appear as the lights of heaven, having neither spot nor wrinkle: That we may be delivered: 134 From BES. The critical text for the blessing of the water and the oil is found in Arranz, “Les sacraments” 6 (1985), 60-86, with commentary in 7 (1986), 145-178; critical text and commentary for the prebaptismal anointing, baptism, and the postbaptismal anointing in OCP 8 (1987), 59-106.

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6 who knowest my ways: 7 Do not turn away from me 8 nor hide thy face from me [Psalm 27:9; Psalm 102:2; Psalm 143:7], 9 but rather pass over my offences at this time. 10 O thou who overlookest human sins that they may repent [cf. Wisdom 11:23], 11. wash away the filth from my body and the stain from my soul, 12 sanctify me through and through with thine unseen power and thy spiritual hand, 13 lest, preaching deliverance to others [cf. 2 Peter 2:19] and winning it for themfor their perfect faith through thine ineffable goodness, 14 I myself become a castaway as a slave of sin [1 Corinthians 9:27]. 15 O Master, who alone art good and loving to humankind, 16 let me not return humiliated and ashamed, 17 but send upon me the power from on high 18. and strengthen me that I may minister this thy great and heavenly mystery. 19 Let thy Christ be formed in those to be reborn through my unworthiness, 20 built the upon the foundation of thine apostles and prophets [Ephesians 2:20], 21 and do not cast them down; 22 Plant them as a planting of truth in thy holy catholic and apostolic church 23 and do not pull them up; 24 that, as they advance in reverence, because of them thy holy name, of Father, Son, and Holy Spirit, may be glorified, now and forever and unto the ages of ages. Amen.

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2. The Prayer for the Consecration of the Font The celebrant raises his voice135 [and continues with the prayer for the consecration of the font]: 1 2 3 4

[Part I] Great art thou, O Lord, and wonderful are thy works; and no word suffices to sing thy wonders. It is thou who broughtest all things into being from nothingness by thy will, 5 by thy power thou dost sustain the creation 6 and by the providence thou dost order the world; 7 it is thou who hast compounded the creation from the four elements; 8 and who hast crowned the year’s course with the four seasons; 9 it is before thee that all the rational powers tremble; 10 it is thou whom the sun hymns [cf. Psalm 148:3], 11 thou whom the moon glorifies, 12 with thee that the stars hold converse, 13 thou whom the light obeys, 14 before thee that the depths shudder, 15 thou that the springs of water serve; 16 it is thou who hast stretched out the heavens as a tent [Psalm 104:2], 17 thou who hast established the earth upon the waters [cf. Psalm 136:6], 18 thou who hast set the sands as a boundary for the sea [Jeremiah 5:22]. 19 thou who hast poured out the air that we breathe. 20 The angelic powers worship thee, 21 the choirs of archangels fall down before thee, 22 the cherubim with countless eyes 23. and the seraphim with six wings,

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BES

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24 who gather in a circle 25 and who fly all about, 26 cover themselves in fear before thine unapproachable glory. 27 [Part II] Thou, therefore, who art the God without bounds, without beginning and beyond describing, 28 thou didst come upon earth, taking the form of a slave [Philippians 2:7] 29 being found in human likeness [Philippians 2:7], 30 for thou couldst not bear, in thy compassion, to see the human race in servitude to the devil, 31 but thou didst come and save us. 32 We confess thy grace, Perhaps originally 33 we proclaim thy mercy, an acclamation of 34 we do not hide thy good works. the people 35 Thou didst deliver the generations of our race 36 and didst sanctify a virgin’s womb through thy birth: 37 the whole creation hymns thine appearing. 38 For thou hast manifested thyself, our God, upon the earth and hast dwelt among humans [cf. Baruch 3:38]. 39 And it is thou who didst sanctify the waves of Jordan, 40 sending from heaven thy most holy Spirit 41 and breaking the heads of the dragons who hide there [Psalm 74:13]. 42 [Part III] Be present, therefore, O king and lover of humans, by the visitation of thy holy Spirit 43 and sanctify this water 44 and give to it the grace of redemption, the blessing of Jordan. The prayer continues at line 45 below. [Another beginning for the Prayer for the Consecration of the Font] 1 Lord God the almighty, 2 maker of every creature visible and invisible, 3 who didst make the heaven and the earth and the sea and everything that is in them,

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4 who didst gather together the waters, 5 who didst close the abyss and seal it by thine invincible and glorious name, 6 who didst raise the waters above the heavens: 7 thou didst establish the earth upon the waters, 8 thou didst hold back the sea by thy power, 9 thou didst break the heads of the dragons on the waters [Psalm 74:13], 10 for thou art invincible and who could resist thee? 11 [Part II] Behold, Lord, this creature of thine, 12 and bless this water, 13 and give to it the grace of redemption, the blessing of Jordan. The prayer continues at line 45 below. 45 Make it a source of incorruption, a gift of sanctification, a redemption from sins, a healing for the sick, deadly to demons, unapproachable by hostile powers, filled with angelic might. 46 Let all those who seek to overthrow what thou hast fashioned flee, 47 for I have called, O Lord, upon thy name [Lamentations 3:55], which is wonderful, glorious, and terrible to thy foes. And [the celebrant] breathes three times upon the water, and signs it three times with his finger, and continues: 48 Let all hostile powers be broken by the sign of the image of the cross of thy Christ; 49 Let every invisible phantom of the air depart from us; 50 let no demon of darkness hide in this water; 51 and do not let descend into the water with the one baptized any evil spirit to bring darkness to his thoughts or confusion to his mind. 52 But thou, Master of all things, make this water a water of repose [Psalm 23], a water of redemption, a water of sanctification, 53 purification from pollution of body and spirit,

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54 55 56 57 58 59 60 61 62

loosing of bonds, forgiveness of sins, enlightenment of souls, bath of regeneration [Titus 3:5], gift of adoption [cf. Romans 8:15], raiment of incorruption [cf. 1 Corinthians 15:53], renewal of spirit [cf. Titus 3:5], and fountain of life [cf. Psalm 36:10]: for thou hast said, Lord, “Wash yourselves and make yourselves clean, take away the wickedness of your souls” [Isaiah 1:16]. 63 For it is thou who hast given us new birth from on high by water and the Spirit [John 3:3, 5]: 64 Manifest thyself, Lord, in this water, 65 and grant to those who are baptized in it that they may be transformed, 66 so that they may strip off the old humanity, corrupt and deluded by its lusts [Colossians 3:10, Ephesians 4:22] 67 and put on the new humanity, renewed according to thine image, who hast created it [Colossians 3:10]: 68 that, planted together through baptism in the likeness of the death of thy only-begotten Son, 69 they may also share in his resurrection [Romans 6:5]. 70 and, preserving the gift of thy holy Spirit [Acts 10:45], 71 and increasing the store of grace [cf. 2 Peter 3:18], 72 may receive the prize of the high calling [Philippians 3:14] 73 and be numbered among the firstborn who are written in heaven [Hebrews 12:23] 74 in Christ Jesus our Lord: with whom are due all glory and power to thee, with thy most holy, good, and lifegiving Spirit, now and forever and unto the ages of ages. The people say, Amen. 3. The Blessing of the Oil of Gladness The celebrant: Peace be to all. [The people: And with thy spirit]

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[The deacon says, Let us bow our heads.]136 The celebrant bows his head toward the vessel of oil held by the deacon, breathes three times upon it, signs it three times, and says:137 1 Master, Lord God of our fathers, 2 who didst send to those in Noah’s ark a dove carrying in his mouth an olive branch [cf. Genesis 8:11], 3 a sign of reconciliation and of salvation from the flood, 4 and who didst prefigure in this way the mystery of thy grace; 5 who didst provide the fruit of the olive for the fulfillment of thy holy mysteries; 6 who didst in this way fill with thy Holy Spirit those who were under the law [cf. Ephesians 5:18]; 7 and who dost perfect those who are under grace: 8 Bless also this oil by the power, the work, and the coming of thy Holy Spirit, 9 that it may become an anointing of incorruption, 10 the armor of righteousness [cf. Romans 6:13; 2 Corinthians 6:7], 11 a renewal of body and soul, 12 a protection against every work of the devil 13 for deliverance from all evils for those who are anointed in faith or partake of it:

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In all versions that have come down to us, this bidding has been cast as a bidding to bow the head for a blessing of the people (as if we were dealing with a set of prayers of the faithful). Since the blessing of oil is clearly not a blessing of the people, the present bidding must at some time have replaced a simple diaconal bidding to prayer. See the note at the end of the commentary on Part II of this book. 137 BES.

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For thy glory and that of thy Son and of thy most holy and good and life-giving Spirit, now and forever and unto the ages of ages. Amen. The deacon says, Let us attend. The celebrant takes the vessel of holy oil and makes the sign of the cross three times in the water, singing three times with the cantors or the congregation, Alleluia. 4. The Anointing before Baptism Then, putting the vessel aside, [the patriarch] proclaims:138 Blessed be God, who enlightens and sanctifies everyone who comes into the world [John 1:9], now and forever and unto the ages of ages. The people: Amen. And those who are to be baptized are led to one of the celebrants, who, putting, holy oil on his finger, making the sign of the cross on the forehead, the breast, and the back of those to be baptized, says,139 N. is anointed with the oil of gladness [Psalm 45:6], in the name of the Father, and of the Son, and of the Holy Spirit, now and forever, and unto the ages of ages. Amen. The deacons anoint the whole body with the same oil.140 5. The Baptismal Immersions After all have been anointed, the patriarch puts on a linen towel and cuffs and then baptizes them, saying,141 N. is baptized in the name of the Father, and of the Son, and of the Holy Spirit.

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BES. BES. 140 BES. 141 BES. 139

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At each name he has them go down into the water and come up again. And after all have been baptized, he washes and puts off the towel and the cuffs.142 Then the archdeacon says, Let us attend. The cantors, or the celebrant and the people, begin Psalm 32, first singing the refrain three times: Blessed are those whose sins are forgiven (Psalm 32:1).143 6. The Postbaptismal Chrismation [The deacon says, In peace let us pray to the Lord.]144 [The patriarch] says, 1 Blessed art thou, Lord God almighty, 2 font of goodness, sun of righteousness [Malachi 4:2], 3 who hast made the light of thy salvation to shine on those who are in darkness by the manifestation of thine only-begotten Son our God [cf. Isaiah 9:2], 4 who hast granted to us, unworthy though we are, the grace of the blessed purification in the holy water 5 and of the godly sanctification with life-giving anointing; 6 who even at this moment hast been pleased to give new birth by water and the Spirit [John 3:5] to thy servants who have been newly enlightened [Hebrews 6:4] 7 and who hast given them forgiveness of their sins, committed willingly and unwillingly: 8 Do thou, all-merciful Master,

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BES. BES. 144 The rubrics vary from manuscript to manuscript. Some suggest the little litany (that is, simply an expanded bidding; others give a fuller litany). 143

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9 give to them the seal of the gift of thy holy and allpowerful and venerable Spirit [cf. Ephesians 1:13; 2 Corinthians 1:22] 10 and participation in the holy body and blood of thy Christ; 11 keep them in sanctification, 12 strengthen them in the orthodox faith, 13 deliver them from the evil one and his vices, 14 preserve their souls in purity and in righteousness through saving fear of thee, 15 so that, being well-pleasing to thee in every work and word, 16 they may become thy children and heirs of thy heavenly kingdom: For thou art our God, a God who has mercy and who saves, and to thee do we give glory, to Father, Son, and Holy Spirit, now and forever and unto the ages of ages. Amen. After this prayer, [the patriarch] takes off the vestments for baptism and puts on those for the liturgy. He goes to the chapel of St. Peter.145 Then while Psalm 93 is sung antiphonally with the refrain, “As many of you as have been baptized into Christ, you have put on Christ. Alleluia” [Galatians 3:27], he anoints the newly-baptized with the holy myrrh, making the sign of the cross on the forehead, the eyes, the nose, the mouth, and the ears, saying,146 “The seal of the gift of the Holy Spirit.”

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BES. BAR, supplemented by details from Mateos, Typicon, vol. 2, 88. The psalm is given in PAT only. 146

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III. The Eucharist In the description of the eucharist that follows, I have summarized the rubrics from Arranz for the opening procession. The particulars of the vigil eucharist, which I then summarize, are given in Mateos’ edition of the typikon. 1. The Entrance into the Church for the Easter Eucharist [The patriarch, the assisting clergy, and the newly-baptized move in procession toward the entrance to the church, while the cantors once again sing Psalm 32 with its refrain. In the church the cantors conclude the singing of the canticle after the lesson from Daniel 3 as the procession enters. As the patriarch reaches the doors of the altar railing, the choir concludes the singing of Psalm 32 and once again sings the refrain, “As many of you as have been baptized into Christ, you have put on Christ. Alleluia.” The eucharist continues with the liturgy of the word, beginning with the epistle. There is no prokeimenon. The reading from Daniel that preceded the entrance is the ancient prophetic lesson of the vigil eucharist.] 2. The Readings for the Eucharist Epistle Romans 6:3-11, baptism as union with Christ in his death and resurrection In place of the Alleluia, Psalm 82 is sung: Refrain “Rise up, O God, judge the earth, for all the nations belong to thee!” Verse 1 “God has taken up his place in the divine council; in the midst of the gods he holds judgment:” Verse 2 “How long will you judge unjustly and show partiality to the wicked? Give justice to the weak and the orphan; maintain the right of the lowly and the destitute.”

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Verse 3 “They have neither knowledge nor understaning, they walk around in darkness; all the foundations of the earth are shaken.I say, “You are gods, children of the most high, all of you; nevertheless, you shall die like mortals, and fall like any prince.” Gospel Matthew 28:1-20, the resurrection of Christ and the great commission

B. COMMENTARY Introduction: The Biblical Motifs of the Baptismal Rite In the early third century Tertullian noted, as we have seen, Easter as especially appropriate for baptism. By the sometime in the fourth century the Easter vigil had become the normative time for baptism in most parts of the church. Setting baptism in this context interprets it primarily in terms of the theology of baptism that Paul sets out in Romans 6, the epistle for the eucharist of the paschal vigil in the rite of Constantinople: we are baptized into the likeness of Christ’s death, that we may be raised with him to new life. The early church interpreted Christ’s death, which took place during the celebration of the Jewish passover, in terms of that passover. Early Christian authors such as Melito of Sardis interpreted pascha as suffering, deriving the word (incorrectly) from the Greek 0+)/'$( (”to suffer”). They saw Christ’s death on the cross as the redemptive suffering that was foreshadowed in the sacrifice of the paschal lamb, whose blood on the doorposts of Israel’s households averted the angel of death.147 Later authors such as Gregory of Nazianzus understood the Hebrew word to mean “pass over” and saw a reference to Israel’s passage from bondage to free-

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Exodus 12.

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dom as they passed over the waters of the Red Sea148 –– an event that foreshadowed Christ’s passover from death to life on the cross and our passover with him from the death of sin to the new life of righteousness through baptism. These themes had an impact on the Old Testament readings of the primitive paschal vigil, which included the institution of the passover, the passage through the Red Sea, and analogous accounts of redemptive deliverance (such as the story of the deliverance of the three Hebrew youths from the furnace in Babylon).149 Patristic interpreters also found in these readings a typological foreshadowing of the deliverance that we receive in baptism. By the fourth century, the formative period for our liturgical texts, baptismal rites also drew on a whole spectrum of biblical themes to set out the meaning of baptism. Baptism is understood in the New Testament as conferring the forgiveness of sins,150 and that is a theme that often recurs in the prayers of the baptismal liturgy. In the pagan society of the Roman empire, converts had to break their ties with their pagan past in order to become Christian, and so the catechumenate came to be understood as a struggle to break free from the service of pagan gods –– gods that the church generally understood as demonic powers, defeated by Christ on the cross,151 whose continuing hold had to be broken by exorcism. The understanding of baptism as entailing renunciation of ties to the pagan past and a contract of allegiance to Christ in his service –– an understanding dramatically enacted in the rite of renunciation and profession of allegiance on Good Friday –– grew out of this way of understanding paganism.

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Exodus 14-15. Daniel 3. 150 Acts 2:38. 151 Ephesians 4:22; Colossians 3:15. 149

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Eastern authors, particularly in Syria, had earlier used a different paradigm to interpret baptism –– a paradigm that continued to be important in the Eastern understanding of baptism even when paschal themes became prominent. Their understanding of baptism was shaped not by the theme of baptismal participation in the death and resurrection of Christ, as set out in Romans 6, but by the use of the baptism of Jesus himself as the model for Christian baptism. Working with Jewish themes, they saw Jesus at the moment of his baptism as invested with the role that Adam was created to fill in paradise, but had forfeited by his sin –– the royal priesthood of God’s son. It is the anointing of Jesus by the Spirit at his baptism that makes him the Messiah (Christ in Greek, Anointed One in English)152 –– an anointing that was prefigured by the anointing of Israel’s kings,153 priests,154 and (sometimes) prophets.155 Our baptism into Christ invests us with the same roles.156 The church understood Christ as God’s Son by birthright; in baptism we through the same Spirit become God’s sons and daughters by adoption.157 This adoption brings us into Christ’s relation to God, so that we too can approach the Father with the boldness or free access of children158 and call God Father. What Paul speaks of as adoption John spoke of as new birth (regeneration)159 –– a major motif in many prayers of the rite. Through it

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See Mark 1:9-11 and parallels in Matthew and Luke. Cf. 1 Samuel 10:1. 154 Cf. Exodus 29:7. 155 Cf. Elijah’s commission to anoint Elisha prophet in 1 Kings 19:16. 156 1 Peter 2:5, 9; Revelation 1:6; cf. Exodus 19:6. 157 Romans 8:15; Galatians 4:4-5. 158 Hebrews 4:16. The word “boldness,” ‘’free access,” or “confidence” translates the Greek term 0+**2)$+, which is important in both the biblical texts and patristic literature. 159 John 3:5; cf. 1 Timothy 2:4 in Pauline literature. 153

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Christ the light enlightens our minds with the true knowledge of God –– and enlightenment (!"#$)µ+)160 is a frequent name for baptism in the Byzantine rite. Syrian Christians (both Syriac-speaking and Greekspeaking), were in close contact with Judaism, and also understood Christian initiation as akin to the rites for Jewish proselytes.161 Baptism could be understood as the “circumcision not made with hands,”162 by which we put off the old, sinful humanity of Adam and put on the new humanity of Christ.163 It is in this sense a “new creation,” since the redemption that we make our own in baptism can be understood as a new creation,164 and for Syrian authors we reenter paradise through baptism.165 This theme was eventually used to interpret the undressing before the baptismal immersion and the new clothing put on when emerging from the font. Earlier, however, the robe of glory or garment of incorruption or immortality166 put on through baptism was understood as the Spirit or as Christ himself.167

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 160 Cf. Hebrews 6:4; John 1:9; Ephesians 5:8 (“children of light”); 1 Peter 2:9. 161 On the themes of Syrian initiatory theology, see especially Brock, “Transition” and Holy Spirit, and Winkler, ‘Prebaptismal Anointing.” 162 Cf. Colossians 2:11. 163 Cf. Colossians 3:9-10, Galatians 3:27. 164 See 2 Corinthians 5:17. 165 Revelation 21:1-22:5 presents the new heaven and new earth as paradise regained (with the water of life and the tree of life), as well as the new Jerusalem. 166 Cf. Isaiah 61:10; Baruch 5:1-2; 1 Corinthians 15:53-54. Patristic authors often argued that Adam put off his robe of glory when he sinned and was given a “garment of skins,” which is what is put off again in baptism. See Brock, Hymns on Paradise, 66-72, for the robe of glory in the Syrian tradition. 167 Galatians 3:27.

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The mark of circumcision was now understood to be fulfilled in the “mark” of the Spirit168 given to the Christian in baptism. This was like the brand that identified the baptized as sheep of Christ’s flock169 or members of Christ’s army.170 It was also a mark that protected them against the forces of evil and death. It was like the imprint of the Christ on their souls (and so also associated with the sign of the cross). The mark was generally understood to be given by the prebaptismal anointing that imparted the Spirit to the candidate for baptism. A postbaptismal anointing, which was not an original part of the rites of Syria, was sometimes spoken of as the “seal” of the Spirit,171 that brought the initiation to its completion. In Greek )!*+,$- is the word usually used for both “mark” and “seal;” but two quite distinct Syriac words are used for these two meanings. Another cluster of themes associated with baptism focus on the baptismal waters themselves. They are assimilated to the waters of creation, the waters of the Red Sea over which Moses led the people of Israel, and especially the waters of Jordan over which Joshua (Greek, “Jesus”) led the people of Israel and in which Jesus was baptized, as well as other waters. These are the themes that come to the fore in the texts associated with the blessing of waters and with baptism at Epiphany, as we shall see below. Much of this rich tapestry of themes is reflected in the liturgical texts for baptism, especially the blessings of water, the oil of gladness, and the myrrh or chrism. The reader should keep them in mind when looking at these texts.

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Cf. Revelation 7:2-3, Ezekiel 9:4-6 Cf. John 10; Psalms 23, 100. 170 Cf. the military imagery of Ephesians 6:13-17. John Chrysostom and Theodore develop these themes in their baptismal homilies. 171 Cf. 2 Corinthians 1:22, Ephesians 1:13. 169

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Baptism as a Component of the Easter Vigil in the Byzantine Rite In both of the traditions that are united in the present Byzantine rite, baptism was an important component of the Easter vigil. In each rite that vigil started with a form of vespers expanded with a series of Old Testament prophecies; it continued with the baptisms and concluded with the eucharist. The rite for which texts have been provided above is that of Constantinople. In that rite vespers took its ordinary form for a vigil before a feast –– the customary psalms, followed by the entrance of the patriarch and a series of readings. During the readings, the patriarch went out of the church to the baptistry, blessed the waters of the font and the oil of gladness, began the administration of baptism, and completed the rite by the final chrismation. During this time the vigil readings continued in the church. Then the patriarch returned to the church with the newly-baptized for the celebration of the paschal eucharist. The Jerusalem rite for the vigil followed the same basic outline, but had modified the ordinary form of its order of vespers to include a special service of paschal light, taken from the tomb of Christ: the special features associated with this tradition were partly determined by the location of church and baptistry on the site of Christ’s death and burial. In the final Byzantine synthesis, the Jerusalem form of vespers was used with the remainder of the rite from Constantinople. I. The Vigil Office at Vespers Unlike the rite of Jerusalem, the rite of Constantinople kept the ordinary form of vespers for a vigil (0+*+µ&(2) at the Easter vigil.172 In this form of vespers, there is nothing

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For vespers and the eucharist at the paschal vigil see Bertonière, Historical Development. Bertonière does not treat the baptismal rite itself in detail, however.

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proper to Easter or to baptisms except the lessons of the vigil. A celebration of the evening light is not a component of vespers in this rite, except at vespers of the presanctified. So the Easter vigil in Constantinople lacked the celebration of the light of Christ’s resurrection that is so characteristic a part of the Easter vigil at Jerusalem and in the West. The use of Constantinople provided seven vigil lessons from the Old Testament for this liturgy, as well as an eighth, which seems to have been the original prophecy proper to the eucharist itself. Another set of seven lessons was provided for use before the final lesson as the time required for the administration of baptism necessitated. These lessons have redemption as their principal theme: they prefigure or foreshadow the redemption accomplished in Christ. Inasmuch as we make this redemption our own in baptism, they may be understood to prefigure or foreshadow baptism as well. The key lessons are the story of the passage over the Red Sea, with its accompanying canticle, and the story of the three youths in the furnace in Babylon, with its canticle. The origin of these lessons is probably to be sought in the Jewish roots of the Christian paschal celebration. The story of creation, the sacrifice of Isaac, and the institution of the passover fit a Jewish description of three events that are celebrated on the night of the passover: Four nights are there written in the book of Memorial before the Lord of the world. Night the first, when he was revealed in creating the world; the second, when He was revealed to Abraham; the third, when He was revealed in Mizraim [Egypt], His hand killing all the firstborn of Mizraim, and His right hand saving the firstborn of Israel; the fourth, when He will yet be revealed to liberate the people of the house of Israel from among the nations. And all of these are called Nights to be observed; for so explained Mosheh, and said thereof, It is to be observed on account of the liberation which is from the Lord, to lead forth the people of the sons of Israel from the land of Mizraim. This is that Night of preservation from the destroying angel for all the sons of Israel who were in

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Mizraim, and of redemption of the generations from their captivity.173

We note that in this Jewish tradition creation and the sacrifice of Isaac are already associated with the passover, which is understood to foreshadow God’s final act of redemption. For Christians, of course, the night of final redemption from captivity has already come in Christ’s death and resurrection, and in baptism that redemption is offered to us: we await a fifth night, when Christ will come to consummate the redemption achieved on the fourth night of which the text speaks. A glance at the readings for the Jerusalem vigil shows that it starts with the biblical account of the events of the first three nights in the Jewish tradition. The paschal vigil at Constantinople also includes these three readings, although they are distributed through the course of the readings and the account of the sacrifice of Isaac is among the supplementary set of readings. Both traditions also feature prominently the account of the crossing of the Red Sea, which figured in the early Christian understanding of baptism, and the account of the redemption of the three youths from the furnace in Babylon, as well as other readings that might be understood as types of Christ’s death and resurrection and of baptism. Patristic authors draw on many of these texts in setting out the meaning of baptism; the actual texts of the prayers in the baptismal rite make less use of them then we might expect, however. A brief analysis of the lessons of the vigil in the rites of Constantinople and Jerusalem shows their relationship to paschal and baptismal themes.174

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J. W. Etheridge, The Targums of Onkelos and Jonathan ben Uzziel on the Pentateuch, with the Fragments of the Jerusalem Targum (New York, 1968), 483-484, as cited by Talley, The Origins of the Liturgical Year, 49.

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1. Genesis 1:1-5: Already in the last chapters of Isaiah we find the events of the exodus understood as a new creation. In Christian literature, Christ’s death and resurrection inaugurates the new creation, and in baptism we become a new creation in Christ. 2. Isaiah 60:1-16: The redemption of Israel from exile and the rise of the new Jerusalem is understood as a prophetic type of the new creation and of the church as the new Israel. 3. Exodus 12:1-11: The paschal sacrifice of the lamb is understood as a prophetic type of Christ’s sacrifice; the blood of the lamb delivers Israel from death, as the sacrifice of Christ delivers from eternal death those who make it their own in baptism. 4. Jonah 1:1-4:11: The deliverance of Jonah after three days in the belly of the whale was seen as a prophetic type of Christ’s resurrection on the third day. 5. Joshua 5:10-15: The circumcision of the Israelites serves as a foretype of baptism, while the first passover in the promised land serves as a foretype of the eucharistic communion of the newly-baptized. 6. Exodus 13:20-14:31: The passage of Israel through the Red Sea foreshadows both Christ’s passover from death to life and ours; the baptism of Israel in the Red Sea foreshadows Christian baptism. 7. Zephaniah 3:8-15: The deliverance of the righteous remnant is seen as a prophetic type of our redemption through Christ. 8. 1 Kings 17:8-24: The raising of the widow’s son is seen as a type of the resurrection.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 174 See Danielou, Bible, for a treatment of these themes in the patristic tradition.

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9. Isaiah 61:10-62:5: The robe of righteousness and the garment of salvation are understood as the new humanity of Christ with which we are clothed in baptism. 10. Genesis 22:1-18: God spared Abraham’s son, but not God’s own son, whom God gave up for us all. The ram provided for the sacrifice is seen as a type of the paschal lamb and Christ as the true paschal lamb. 11. Isaiah 61:1-10: The prophecy of anointing by the Lord’s Spirit is seen as fulfilled in the baptism of Christ and in Christian baptism. 12. 2 Kings 4:8-37: The raising of the Shunnamite woman’s son is seen as a type of the resurrection. 13. Isaiah 63:11-64:4: The plea for God to come is understood as fulfilled in Christ, who has led us like Moses through the waters of baptism. 14. Jeremiah 31:31-34: The new covenant prophesied by Jeremiah is understood as sealed by Christ in the sacrifice of the cross and entered into through baptism. Final Lesson. Daniel 3: The deliverance of the three youths from the fiery furnace in Babylon is seen as a prophetic type of Christ’s resurrection. The Jerusalem series contains many of the readings found at Constantinople, but also includes other several prophetic types not used at Constantinople. The crossing of the Jordan (Joshua 1:1-19) was a familiar topic in baptismal homilies, echoing the same themes as the crossing of the Red Sea. Elijah’s crossing of the Jordan before his chariot is taken up into heaven also echoed these themes, as well as foreshadowing Christ’s resurrection. The vision of the valley of dry bones raised to life again by the power of the Spirit also had typological associations with both baptism and the resurrection. II. The Baptismal Rite The celebrant (originally the patriarch) departed from vespers with assisting ministers after the first lesson had been concluded. He did so unobtrusively: there is no mention of a formal procession. Candidates for baptism and their spon-

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sors must also have left at this time, or perhaps they were already at the baptistry (a separate building) awaiting the celebrant’s arrival. The patriarch went to baptistry by way of the sacristy (the treasury or skeuophylakion, also a separate building) where he assumed the cuffs and towel that would be needed for baptism. Vespers continued in the church with the readings. As we have noted, after the first seven a second set is provided for use as required by the time necessary for the baptisms. 1. The Celebrant’s Prayer for himself before Consecrating the Font The customary form of the prayers of the faithful in the Byzantine tradition includes a litany with a bidding to prayer, a series of intentions given out as biddings by the deacon, a prayer said silently by the celebrant on his own behalf, and at the conclusion of the litany a concluding prayer by the celebrant to sum up the petitions of all.175 We find a similar form in the case of the anaphora. Before the anaphora itself, we find a prayer of personal preparation by the celebrant, known as the prayer of the proskomide,176 followed by the opening dialogue of the anaphora, most of which eventually came to be said silently (µ3)#$1"-) by the celebrant. Just as the concluding prayer at the prayers of the people and the eucharistic prayer are preceded by personal prayers of the celebrant, so also is the blessing of the font. It is introduced by a bidding, and after the bidding the congregation once prayed silently while the celebrant prayed silently his prayer of preparation. Eventually this silence was filled in with biddings, whose intentions are taken largely from the prayer for the blessing of the font that follows. At the conclusion of these biddings, the celebrant, having fin-

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See the note at the end of the commentary of Part II of this book. See Taft, Great Entrance, 350-373.

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ished his silent personal prayer, begins the consecration of the font. The use of an initial private prayer of the celebrant for himself is a sign of the recognition that the conviction that God works through even unworthy ministers does not excuse a celebrant from making every effort to be as effective an instrument of God’s action as possible. 2. The Prayer for the Consecration of the Font Perhaps the most striking feature of this prayer is its structural resemblance to the anaphora at the eucharist. This is the chief prayer of the baptismal rite, just as the anaphora is the chief prayer of the eucharistic rite. Like the anaphoras of the West Syrian tradition, this prayer begins with a preface (solemn proclamation) of thanksgiving to God by all creation, then moves to remembrance (anamnesis) of God’s redemptive acts, particularly through Christ, and concludes with an invocation (epiklesis) of the Spirit. Indeed there are hints in the prayer that it may once have incorporated the response of the congregation with the Sanctus after line 26 and a memorial acclamation in the anamnesis in lines 3234. On closer examination, the prayer reveals signs of reworking in several places; indeed, it may incorporate portions of what were originally several different prayers. Lines 1-26 are addressed to God without further specification (or to the Father), as is customary in the eucharistic prayer. Lines 27 through 41 only make sense, however, if we understand them as addressed to Christ: it was he who came to earth to save us. This section of the prayer may have been reworked, however, for it would be more reasonable to think of the Father as the one who sent the Holy Spirit to sanctify the waves of Jordan in lines 39-41. We note that another prayer for the blessing of the font exists that has an alternative, shorter text for lines 1-26 and has no parallel for the anamnetic portion of the text, lines 27-41. In the concluding part of the prayer, begun at line 42, we find no less than three invocations of God over the baptismal water –– at lines 42-44 of the long prayer or 11-13 of

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the short one, at lines 52 ff, and finally at lines 64 ff. The classic form of epiclesis is a petition to the Father to send the Spirit. Earlier (“archaic”) forms asked that the Spirit come. The first of the invocations in the long form of the prayer (lines 42-44) really fits neither category, though it is closer to the early form. The second invocation really does not involve the Spirit at all, but asks God to “make this water a water of repose. . . .” The third invocation (lines 64 ff) is also ambiguous in its address: it asks that God be manifest in the water, so that we might expect the reference to be to the Son (as at Jordan), but lines 68 and 74 require us to understand the petition as addressed to the Father if we are to make sense of them as result clauses. In any case, this part of the prayer seems to have other doublets as well. Lines 52-61 echo rather closely what has been asked in line 45. The ambiguity of address and the doublets make it hard to understand this prayer as single, unified composition. It is surely a composite of some sort –– with a variety of materials joined together and reworked. The theology of baptism in the prayer as a whole is, nonetheless, a rich one, drawing on many of the biblical themes noted in the introduction and drawing on both the paschal paradigm of Romans 6 and the paradigm of the baptism of Jesus. Baptism is a washing away of sins (line 62) and a redemption from sin (line 45) that purifies body and soul (line 53). It enables the candidates to put off their old humanity and to put on the new humanity of Christ as a garment of incorruption (line 59). It bestows on them regeneration, new birth through water and the spirit, and adoption (lines 57-58, 63, and 66-67) by participation in Christ’s death and resurrection (lines 68-69). It bestows the gift of the Spirit (line 70). It brings enlightenment (line 56). The waters that are the instrument of such transformation are assimilated to the water of repose of Psalm 23 and to the Jordan in which Jesus was baptized. What is rather surprising, perhaps, is the lack of reference to the history of Israel in the anamnetic portion of the text: the sweep of God’s economy is there reduced to the incarnation. We actually

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find such references in the blessing of waters for epiphany, as we shall see; but even there it comes in the middle of the epicletic portion of the text. 3 and 4: The Blessing of the Oil of Gladness and Anointing before Baptism This prayer is cast as a prayer with bowed heads –– that is, a blessing of the people. It has been set into a pattern that it does not quite fit, for it is a blessing of oil for anointing, not of people. After an initial anamnetic portion, what it asks for is rather general in nature. In the Byzantine rite this oil has a protective function, but not the pronounced exorcistic, apotropaic function characteristic of the “oil of exorcism” in the rite of the Apostolic Tradition177 and characteristic of Western traditions and of Cyril’s “exorcized oil” at Jerusalem.178 The oil seems to have many purposes: the idea that people might “partake of it” suggests that it might even be used for unction of the sick. While its function is partly protective, the prayer also speaks of “perfecting” those under grace –– language more appropriate to a postbaptismal anointing from the perspective of the Latin West. Indeed, the term used here, “oil of gladness,” comes from Psalm 45:6: there it refers to the king and is a messianic anointing. Cyril in his catecheses applies this term to the oil used in the postbaptismal anointing.179 This is also the oil that is poured into the font before baptism –– a characteristic feature of Syrian rites from an early time.180 Surprisingly, Arranz makes no reference to this action in his commentary.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 177

Hippolytus, Apostolic Tradition 21 (Botte, 82; Cuming, 18; Dix,

34). 178

Cyril, second mystagogical catechesis, § 3. Cyril, third mystagogical catechesis, § 2. 180 It is attested for East Syrian rites by Ephrem and Narsai, but neither Chrysostom nor Theodore of Mopsuestia refer to it at Antioch and 179

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The anointing itself is given with a rather neutral formula: it describes the action without specifying the intended result. The anointing, started by the celebrant, is continued in the manuscript tradition by a deacon. The passive formula, “N. is anointed . . . ,” is characteristic of rites related to Antioch for such ministerial acts: Chrysostom and Theodore of Mopsuestia181 both interpret passive formulas of this sort as suggesting that the real agent in a ritual action is God and the administrant is only God’s minister. A series of further texts not found in the euchology is used for anointing various parts of the body (the specific parts vary somewhat) in the current rite: they give the rite a rather more apotropaic function that it originally had. For the shift in the meaning of this anointing, see the note at the end of Part III on the origins of the postbaptismal anointing. 5. The Baptismal Immersions In the West, candidates were baptized as they responded to the creed in an interrogative form. The creed itself is the “form” of baptism. That is not so in the rites of Antioch or Constantinople. The creedal affirmations are made in the Good Friday rite: what is used here is a passive formula said by the administrant, “N. is baptized in the name of the Father, and of the Son, and of the Holy Spirit” –– which both John Chrysostom and Theodore of Mopsuestia interpret as indicative of divine agency in baptism.182 On the various forms used in the administration of baptism, see the note at

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! none of the Cappadocians mention it. See Winkler, Armenische Initiationsrituale, 430. 181 For Chrysostom, see the second instruction, § 26, i n Chrysostom, Baptismal Instructions, 53-54, and note 57, pages 226227; for Theodore, see the second baptismal homily, in Theodore, Commentaries, 59, or, in Yarnold, Awe-Inspiring Rites, § 15, page 199. Both references are to the baptismal formula. 182 See references in note 54 above.

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the end of Part III on the creed, the baptismal formula, and the rite of allegiance. Psalm 32, the responsorial psalm (prokeimenon) that follows the baptism, articulates an understanding of baptism as the forgiveness of sins. It is the same psalm used as the baptismal procession reenters the church –– perhaps a sign that originally no baptismal anointing intervened. The clothing of the candidates, a practical necessity, was not ritualized in the rite found in the early manuscripts as it is today, when associated texts use it to articulate baptism as putting on the new humanity of Christ or putting on the spirit, a robe of righteousness, glory, and immortality or incorruption. While it is probable that the newly baptized put on the white garments that are mentioned in other rites (and later in this tradition), there is no mention of this in the rubrics of the early manuscripts. 6. The Postbaptismal Chrismation The service continues with what must originally have been a simple bidding to prayer by the deacon. In various manuscripts a full litany is indicated, or the little litany, or actual biddings are given. In the usage of the Great Church in Constantinople, the prayer that follows and that serves to introduce the postbaptismal anointing with myrrh or chrismation is said in the baptistry itself rather than in the separate chapel (the church of St. Peter) to which the patriarch retires to administer this anointing. The prayer serves as a summary of the entire baptismal process so far, Arranz notes,183 and looks forward to the way in which the newly-baptized will live out the meaning of their baptism. Its anamnetic beginning looks back to the revelation of the good news of salvation in the incarnation

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 183 Arranz, “Les sacraments” 8, OCP 53 (1987), 93; he calls it “a prayer of recapitulation.”

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of Christ and to the baptism that completes the enlightenment of the candidates and gives to them new birth through water and the spirit and the forgiveness of their sins. It asks that this process may be “sealed” (completed or perfected) with the gift of the Spirit (in the chrismation to follow) and in their communion in Christ’s body and blood, so that they may be preserved in holiness free from sin, remain orthodox in their faith, manifest their faith in their words and deed, and attain to the destiny intended for them in God’s kingdom. After this prayer, the patriarch changes his vestments and goes to the place where he will administer the anointing with myrrh. This oil is distinguished from the “oil of gladness” used in the first anointing by the fragrant spices added to it. The formula for this anointing is that prescribed for the reconciliation of heretics by canons ascribed to the Council of Constantinople –– “the seal of the gift of the Holy Spirit.” Note the singular here: it is the Holy Spirit, not “spiritual gifts” (charismata), which is bestowed. For the meaning of this anointing, which “completes,” “ p e r fects,” or “seals” the baptismal rite, we need to examine the text of the prayers for the consecration of myrrh on Maundy Thursday given above. This anointing is associated with investing the baptized with the royal priesthood, making them prophets, priests, and kings. Although its origins are the same as the second postbaptismal anointing in the West to which the name confirmation was given, the meaning ascribed in the euchological texts of the two traditions is not the same: in the Byzantine tradition this ritual act articulates the gift of the Spirit in baptism and the royal priesthood that it bestows, conforming the new Christian to Christ. It is not a matter of a “strengthening” or a bestowal of the sevenfold gifts of the Spirit (Isaiah 11), as the text of the Roman prayer before the second postbaptismal anoint-

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ing of that rite184 understands it to be. Byzantine practice never separated this anointing from baptism, as Western practice eventually did, for eastern bishops delegated the authority to anoint with chrism to presbyters who presided at baptism. Chrismation exists as a distinct rite only for admitting into the communion of the Orthodox Church Christians who had already baptized in heretical groups. See the note on at the end of Part III on the origins of the postbaptismal anointing on how this anointing became a part of baptism in the Syrian liturgical tradition to which the rite of Constantinople belongs. The formula used during the anointing is very simple: “The seal of the gift of the Holy Spirit.” There are slight variants in the tradition as to which parts of the body are anointed, as to whether the formula is repeated, and as to whether it is concluded with an Amen. They do not, however, affect the way in which the action is understood. During the chrismation, the baptismal troparion, “As many of you as have been baptized into Christ, you have put on Christ. Alleluia” [Galatians 3:27], is sung. In some traditions it is used as a troparion for antiphonal recitation of Psalm 93.185 Like the responsorial psalm, Psalm 32, this refrain is repeated during the entrance into church for the eucharist. What we apparently have here is an alternative chant from two traditions for the procession from the baptistry into the church. With the addition of chrismation a place has been found for both chants. The troparion articulates the theology of baptism as putting on the new humanity of Christ. By associating putting on Christ with chrismation, the rite relates this assumption of the new humanity to the gift of the Spirit: to put on Christ is to be invested with

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 184

See the Roman text in the Gelasian sacramentary, found in Whitaker, Documents, 178. 185 See Mateos, Célébration, 110-111.

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the Spirit as the garment of righteousness, incorruption, and glory. III. The Eucharist The eucharist opens with the procession of the patriarch and assisting clergy and the newly-baptized into the church, to the responsorial chant of the baptismal psalm, Psalm 32. The refrain of the second baptismal chant, Galatians 3:27, serves to replace the trisagion as the chant for the entry of the clergy into the sanctuary. These two chants replace the entrance chants of the eucharist used on ordinary occasions and the set of three antiphons and prayers that now customarily come before the entrance (the enarxis). This conforms in some measure to the ordinary usage for vespers followed by a vigil eucharist, where the trisagion is sung between the lessons of vespers and the eucharist proper. In actual fact, a structural analysis of the service shows that the entrance has been shifted to a position after the ancient prophetic lesson of the eucharist itself, Daniel 3 and its canticle. There is no prokeimenon at this eucharist in early manuscripts, presumably because the canticle attached to Daniel 3 was the ancient responsorial psalm and the epistle (apostle) followed.186 The epistle, Romans 6:3-11, links the baptisms to the celebration of Easter. In place of the alleluia before the gospel, Psalm 82 is sung as a fitting proclamation of the resurrection. Note the opening of the refrain, “Rise up!” Mateos argues that at this moment the theme of the vigil shifts from baptism to the resurrection, but the gospel itself focuses on both themes, with its account of the resurrection and the command to baptize that is given to the disciples in the resurrection appearance that is part of the gospel.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 186

See Mateos, Célébration, 130-132.

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The eucharist has two other special features in later manuscripts –– the use of a great entrance chant from the Jerusalem tradition, “Let all mortal flesh keep silence,” in place of the customary cherubikon, and a proper communion verse. In terms of baptism, what is important to note is that the newly-baptized receive their first communion at this eucharist and so “seal” or complete their baptismal initiation (cf. the prayer before the chrismation). Present Practice The present Byzantine tradition is generally characterized by the use of the prayers and readings of Constantinople and the daily office of Jerusalem. In the case of the paschal vigil, that means that the present rite starts with Palestinian vespers, but continues with the readings, the baptismal texts, and the eucharistic texts native to Constantinople. The present situation with regard to the paschal vigil is more complex, however, for the true Easter vigil (which is still retained in the liturgical books, without baptisms during the lessons) is not celebrated in the evening at all. The typikon appoints it for four o’clock, but when it is celebrated at all, it is usually observed in the late morning (as the Roman Easter vigil was from the middle ages until the mid-twentieth century). What is customarily thought of as the Easter vigil begins with the midnight office, continues with a procession around the church and re-entry for a special form of orthros proper to Easter, and concludes with the second eucharist of Easter (originally the daytime one). Because of this shift, the special features of vespers associated with the paschal celebration of light disappeared from the office (which retains the customary phos hilaron) and a similar ritual has found a

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place between the midnight office and orthros in the new vigil.187 The result of all this is that the celebration of Easter has lost its baptismal context and the administration of baptism has lost its paschal context. The links between baptism and Easter have left traces in both rites –– the baptismal troparion in place of the trisagion at the Easter eucharist, the epistle and gospel used in connection with baptism –– but it takes the scholar’s eye to see them. Western churches –– such as the Roman Catholics, American Lutherans and Episcopalians, and others as well –– have recaptured something of the link with the restoration of the great vigil of Easter. Such a recovery is a more difficult task for the Orthodox, however, because the new vigil that was constructed to replace the ancient paschal vigil is one of the best-loved rites of the church.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 187

For a description of the present rite, see Bertonière, Historical Development, 157-161. Subsequent pages describe its development in the monastic traditions.

PART V. POSTBAPTISMAL CATECHESIS AND RITES OF CLOSURE

A. TEXTS I. Rubrical Notice on Easter Day in the typikon of the Great Church Galatians 3:27 is sung until the following Saturday [in place of the trisagion].188 II. Final Prayers at Vespers The following four prayers are found primarily in early manuscripts (such as the Codex Bessarion) that witness the actual use of the Great Church in Constantinople. They are prescribed for use at stations in the sacristy (skeuophylakion) and the baptistry. 1. Prayer in the Skeuophylakion 1 2 3 4

Lord our God, treasury of eternal good things, giver of all sanctification, who hast created us for good works that we might walk in them, 5 look upon our lowliness

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 188

Mateos, Typicon, II, 94/95 and.310, s. v. ‘7)&$ '$- 8*$)#&(.

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6 and let us be manifested as consecrated instruments useful to the master, 7 duly equipped for every good work, 8 building on the foundation of knowledge, 9 as gold, silver, and precious stones, the divine and lifegiving commandments, 10 that our souls may become a city and dwelling place for thy goodness, so that, dwelling in our midst and walking with us, 11 thou wouldst set us on the way to thine eternal kingdom and glory: for thou, our God, art holy, and thou dwellest among the holy, and to thee we give glory, to the Father, the Son, and the Holy Spirit, [now and forever, and unto the ages of ages. Amen.] 2. Prayer of Blessing with Bowed Heads 1 Master all-holy, 2 having bowed before thee our bodily neck, we pray: 3 grant that we may always behold thy heavenly glory with a right and steadfast spirit, 4 and that we may rise up before thy greatness: for thine is the dominion and thine is the kingdom and the power and the glory, of the Father, and the Son, and the Holy Spirit, [now and forever, and unto the ages of ages. Amen.] 3. Prayer in the Great Baptistry 1 We give thanks to thee, Master, as God and Father, 2 who hast given us a share in the heritage of thy saints in light, 3 for thou hast redeemed us from the power of darkness 4 and brought us into the kingdom of thy beloved Son, 5 in whom we have redemption, 6 the forgiveness of sins,

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7 through whom also we ask thee for the inheritance of the glory of heaven, 8 that we, being conformed to his death in the flesh by holy baptism, 9 may by loyal adherence to thy commandments and by the foreswearing all fleshly passions, 10 become partakers of his resurrection and of thine eternal kingdom, 11 in the splendor of thy saints and in the light of thy countenance: for thou art our enlightenment and to thee we give glory, to the Father, and the Son, and the Holy Spirit, now and forever, [and unto the ages of ages. Amen.] 4. Prayer of Blessing with Bowed Heads 1 Lord, Lord, who by the manifestation in the flesh of thine only begotten Son our God 2 hast consecrated for us a new and living way and hast provided new birth by water and the Spirit: 3 Do thou, Master, preserve intact in us the grace which thou hast given us in this holy baptism, 4 enlightening our souls and bodies that we may know thy truth and do the works of thy commandments: for thou art our God, the God who has mercy and who saves, and to thee we give glory, to the Father, and the Son, [and the Holy Spirit, now and forever, and unto the ages of ages. Amen.] III. Rites of Closure The early euchologies provide a variety of prayers rubrically (but not textually) related to the ablution of chrism for the eighth day after baptism. These prayers follow the provisions for baptisms at the paschal vigil in the manuscripts. Later euchologies include a rite of tonsure immediately after these prayers, but that rite is found elsewhere in early manuscripts and I have omitted it here. I am following Arran’’s arrangement of these texts: he treats them as belonging to two

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alternative rites. The earliest witness (Codex Barberini 336) provides only a single prayer; the next ancient witness (Codex Sinai 959) provides in addition a prayer with bowed heads; the latest ancient rite provides three prayers. The earlier manuscripts do not give the actual formula used for the ablution. [Early Rite] 1. Prayer for the ablution of the newly-baptized on the eighth day189 1 O thou who hast granted to thy servants purification from sin through thy holy baptism, 2 and hast graciously given them renewal of life: 3 Enlighten their hearts with the light of thy countenance, O Master and Lord. Ancient Version 4 Establish on thine own rock the rampart of their faith in the face of the adversary, 5 preserve the robe of incorruptibility unspotted from the taint of sin, 6 and keep the spiritual seal inviolate in the fearful day of thy judgment,

Modern Version Keep the shield of their faith unassailable by the enemy, keep spotless of every stain of sin the robe of incorruptibility and keep the spiritual seal inviolate in them by thy grace,

7 spare them and us according to the multitude of thy mercies. For blessed and glorified is thy most honorable and great name, of the Father, and of the Son, and of the Holy Spirit, now and forever and unto the [ages of ages. Amen]

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 189

BAR, SIN (ancient version), BES (modern version)

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2. [A Prayer of Blessing with bowed heads]190 And when the deacon has said, Let us bow our heads, The celebrant says, 1 2 3 4 5

Lord Jesus Christ, only-begotten Son of the living God, bless thy servants, make them prosper in the faith, strengthen them in confessing thee, bring them to perfection by the earnest of their future heritage, 6 fill their soul with the Holy Spirit all the days of their life. For thou art the enlightenment of our souls, and to thee we give glory, [to the Father, the Son, and the Holy Spirit, now and forever and unto the ages of ages. Amen] 3. [Rite of Ablution]191 And after the Amen, taking a new sponge filled with water, [the celebrant] wipes the forehead, the ears, and so forth, saying, Blessed is God, who enlightens and sanctifies every human who comes into the world, now and forever, and unto the ages of [ages. Amen.]

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 190 191

SIN only BES only (note that this differs from the modern formula)

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[Alternative Rite] 4. Another Prayer for the ablution of the newly-baptized192 1 Master, Lord our God, 2 who by means of the font dost bestow heavenly light to those newly-enlightened by water and the Spirit, 3 and who hast given them the gift of the remission of sins, voluntary and involuntary: 4 Lay upon them thy mighty hand 5 and protect them by the power of thy goodness, 6 preserve inviolate the earnest, 7 and make them worthy of eternal life and knowledge of thee: For thou art our sanctification, and to thee we give glory, [to the Father, the Son, and the Holy Spirit, now and forever, and unto the ages of ages. Amen] 5. [A Prayer of Blessing with Bowed Heads]193 And when the deacon has said, Let us bow our heads, The celebrant says, 1 Those who have put on thee, O Christ, our Lord and God, 2 have bowed their heads before thee with us: 3 Protect them, that they may remain invincible warriors against those who vainly bear enmity against them and against us, 4 and manifest us all victors until the end by thine incorruptible crown:

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 192 193

BES only BES only

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For thine it is to have mercy and to save, and to thee we give glory, [with the Father and the all-holy, good, and life-giving Spirit, now and forever and unto the ages of ages. Amen.]

B. COMMENTARY From the end of the fourth century it became customary to devote Easter week to incorporating the newly-baptized into the life of the Church. For this purpose there was a daily celebration of the eucharist and daily catechesis. Cyril in Jerusalem and Ambrose in Milan have left us series of sacramental catecheses delivered during this week. John Chrysostom, on the other hand, tended to give catechesis on the meaning of the initiatory rites before baptism; he devotes his postbaptismal catecheses to instructions on the Christian life that are distinctly moral in tone. Similarly, Theodore of Mopsuestia delivered his catecheses on all the initiatory rites except the eucharist before baptism.194 The mystagogical tradition is, then, not so completely restricted to postbaptismal catechesis as is usually suggested. It is also important to note that the strict division that is sometimes set out for the stages of catechesis (catechesis on conduct during the catechumenate, catechesis on the creed during the candidacy, and catechesis on worship after baptism) is somewhat artificial, and is an ideal scheme that in fact does not correspond in detail to any scheme known to us from the early church. The one feature of catechesis that does seem to remain constant is instruction on the baptismal creed in the weeks before baptism. But much of the Lenten catechesis on Genesis by such authors as Ambrose or Chrysostom is moral as much as doctrinal in tone, and the moral dimension of the Christian life is as appropriate a

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 194 Scholars are divided as to whether his catecheses were given while he was a presbyter in Antioch or during his episcopate in Mopsuestia.

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theme for postbaptismal catechesis as instruction on the sacraments. Indeed, conduct, doctrine, and worship are so integrally related to each other that no sharp distinction between them can appropriately be made. In the texts of the Byzantine rite, we have no explicit rubrical evidence of such catechesis of the newly-baptized during Easter week. That is not to say that it was not given, but none of the evidence available to us relates to this catechesis. The typikon of the Great Church does provide for a daily eucharist during this week (and throughout the whole fifty days of Easter Season); it also provides a clue that attention was devoted to the newly-baptized in its rubrics directing that Galatians 3:27, the baptismal troparion, be used in place of the trisagion at the eucharist.195 In many rites the Sunday after Easter was a time of closure for those who had been baptized, marking their reentry into everyday life.196 In the West this Sunday was known as the Sunday when baptismal garments were put off (dominica in albis deponendis). Vespers during this week also take a special form in the ancient Roman rite, as a kind of memorial of baptism. At Constantinople, we have in early euchologies prayers for a procession with stations in the sacristy or treasury and in the baptistry after the evening office.197 We have no indication whether these prayers were

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 195

See Mateos, Célébration, 125, note 163; For the text of the rites of closure and commentary, see Arranz, “Les sacraments” (9), OCP 55 (1989), 33-62, and Schmemann, Of Water and the Spirit, 121-129. 197 Text and commentary in Arranz, “Asmatikos hesperinos,” OCP 4 4 (1984), 125-130 (text), 418-419 (commentary). See also, Uspensky, Evening Worship, 50-54. My own interpretation of these prayers as related to Easter week differs from both Arranz and Uspensky. I omit the fifth prayer, which is a blessing in the later style. Uspensky’s book has much useful information, but should be used with extreme caution in interpreting the history of the office in the Byzantine rite. 196

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used daily or only on special occasions. But the fact that they are found in only a few manuscripts may be an indication that they were not in daily use. And the content of these prayers is thematically close to the prayers for the eighth day when the chrism was washed off the newly-baptized, asking that the inheritance given in baptism may be preserved. These prayers may, then, have been designed for a special observance for the evening office in Easter week The characteristic liturgical action in the Byzantine rite at the conclusion of postbaptismal observances was the washing off of chrism to which allusion has just been made. There is no rubrical notice of this rite in the typikon of the Great Church, but the euchologies have prayers for the washing off of chrism on the eighth day after baptism. The prayers themselves do not, in fact, make reference to the ablution of the chrism; the connection is made only in their titles. The provisions for this occasion grew more elaborate as time went on. The Codex Barberini 336 provides only a single prayer for the rite. An early manuscript from Sinai adds to this a final prayer of blessing with bowed heads (which is not found in later manuscripts). The Codex Bessarion and later manuscripts provide a formula for use as the chrism is washed off, a second prayer, and a final prayer of blessing with bowed heads. All of these prayers are prayers for a faithful life for the baptized, that they may preserve their baptismal purity and receive the inheritance of eternal life. The rite of washing off chrism would seem to suggest, Arranz argues, that Spirit was to penetrate the lives of the newly-baptized to the core during this week; then the outward sign of the gift of the Spirit might be washed away. The Codex Bessarion also provides a rite of tonsure for this occasion. It does not appear that this act was originally associated with the occasion, for although the Codex Barberini 336 also has prayers for tonsure, they are found elsewhere in the euchology.

PART VI. OTHER OCCASIONS FOR BAPTISM

A. TEXTS 1. Rubrical Notices In the text of several euchologies198 we find the following notice after the rite for the paschal vigil: Upon other feasts, when baptisms take place in the little baptistry, the patriarch goes down and celebrates according to the prescribed rite indicated above, and, after having sealed [anointed] the newly-baptized with holy myrrh in the vesting chambers (+0&.3#&(), he sits to await the emperor. The [choir of] orphans and the cantor lead the newly baptized into the church, singing Psalm 32. We find in the typikon of the Great Church, as edited by Mateos, other occasions besides the paschal vigil when baptism was administered. Below the particulars are summarized. Rubrics pertaining to baptism are cited in italics. Saturday in Holy Week Orthros Synaxis with readings and intercessions.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 198

The most important is BES.

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Immediately after the dismissal the baptisms by the patriarch take place in the small baptistry. Pentecost Vigil office at vespers on the eve with three readings: 1. Numbers 11:16-29, the Spirit is poured out on the seventy elders 2. Joel 2:23-3:5, God’s gift of the Spirit in the last days 3. Ezekiel 36:24-28, God’s gift of a new spirit and a heart of flesh Reading Pannychis Orthros The Sermon of Gregory of Nazianzus on Pentecost The patriarch goes down to the baptistry and performs the baptisms. When he anoints the newly-baptized with the holy myrrh, the cantor stands near him and recites Psalm 32; then, escorting him, he makes the entrance. After this, he continues the verses of the psalm in the church.. When he approaches the ambo he continues the verses until he is signalled by the archdeacon; then he concludes the psalm and comes down [from the ambo]. Reading: Acts 8:26-39 The Eucharist Three antiphons: Psalms 19, 20, 21 Galatians 3:27 in place of the trisagion Prokeimenon: Psalm 19:4 (refrain), 1 Epistle: Acts 2:1-11, the account of Pentecost Alleluia: Psalm 33:6, 13-14 Gospel: John 7:37-52, “Let anyone who thirsts come to me.”

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Lazarus Saturday (Saturday before Palm Sunday) Orthros Reading from Acts Then the patriarch goes down to the small baptistry and baptizes and anoints with the holy myrrh. The cantor stands before him, reciting Psalm 32. When he comes to the central doors, the cantor, going before the newly-baptized, recites the second verse. When [the cantor] approaches the ambo, he puts off his vestment and ascends the ambo, reciting the psalm until the deacon gives him the signal from the sanctuary. Reading: Acts 8:26[-39] The Eucharist, with three antiphons and Galatians 3:27 in place of the trisagion Christmas Vigil office at vespers on eve (7 lessons) Vigil eucharist, with three antiphons (prophecy before the epistle) Reading Pannychis Orthros Immediately the baptisms take place according to the prescribed rite (#30&-) [according to a Cypriot manuscript].199 The Eucharist, with three antiphons and Galatians 3:27 in place of the trisagion.

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OX

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Theophany [Epiphany] Evening psalmody at vespers for a vigil Opening blessing Prayers and antiphons, as at the paschal vigil (Part IV) The Office of Readings Entrance of the patriarch and celebrants Great litany and dismissal litany with prayers (2 prayers of faithful, apolysis) First set of lessons 1. Genesis 1:1-13, the first three days of creation 2. Exodus 14:15-29, crossing the Red Sea 3. Exodus 15:22-16:1, sweetening the waters of Marah Antiphonal Psalmody: Psalm 67 with troparion 4. Joshua 3:7-17, crossing the Jordan 5. 2 Kings 2:4-14, Elijah, crossing the Jordan, ascends into heaven in a chariot 6. 2 Kings 5:9-14, the cleansing of Naaman Antiphonal Psalmody: Psalm 93 with troparion 7. Isaiah 1:16-20, a summons to cleansing Let it be known: If the patriarch does not retire to the palace, the readings continue up to the seventh lesson. If he does retire and intends to return, the other appointed lessons are read. Second set of lessons 8. Genesis 32:2-11, Jacob before meeting Esau 9. Exodus 2:5-10, Moses found by Pharaoh’s daughter in the Nile 10. Judges 3:19-22, the fall of dew on Gideon’s fleece 11. 1 Kings 18:30-39, fire consumes Elijah’s sacrifice soaked with water 12. 2 Kings 2:19-22, Elisha sweetens the water at Jericho

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Vigil Eucharist Three antiphons: Psalm 27, 28, 29 Trisagion Lessons Prophecy: Isaiah 49:8-15, the Lord comforts his people Prokeimenon: Psalm 27:1a (refrain), 1b Epistle: 1 Corinthians 9:19-10:4, the incorruptible crown Alleluia: Psalm 45:2-3a, 3bc, 4-5a Gospel: Luke 3:1-18, the baptism of John Various manuscripts reveal considerable differences in the blessing of waters after the eucharist. The various rubrics are given below: At the dismissal, the deacon does not dismiss the people, that is, he does not say, “Depart in peace,” but “Wisdom!” The patriarch enters the interior of the sanctuary with the candelabra and the censer along with the deacons, and a deacon says the litany, and after this the patriarch says the prayer of the waters. And after the completion of the blessing of the waters, while the patriarch goes out to the “basin of the laver” (!$+52 #&3 5&3#2*&-), the cantors begin on the ambo the troparion, “The voice of the Lord is upon the waters, saying: Come, receive the spirit of wisdom, the spirit of understanding, the spirit of the fear of God, of the one who has become manifest.” Singing this troparion, all go out to the laver, and there also the prayer of the blessing of the waters takes place.200 After the dismissal, the clergy, with the celebrants and the people, go out to the basin with censer and torches, singing the troparion, “The voice of the Lord . . .” And when this

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HAG

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has been completed and the priest has censed the water, has said, “Let us pray to the Lord,” and has said the first prayer to himself, one of the deacons recites the litany for the sanctification, then he begins with a loud voice the prayer, “Great art thou,” and having blessed the waters begins the troparion, “When thou wast baptized in the Jordan, Lord, the venerable Trinity was manifested.”201 [After the conclusion of the prayer with bowed heads at the conclusion of the vigil eucharist], the deacon says, “Wisdom!” The cantors begin the troparion, “The voice of the Lord. . . ,” and they go out to the laver and when they lead forward those who will be enlightened, the deacon says, “Wisdom!” and the lessons [below] are begun.202 Three lessons at the ambo Isaiah 35:1-10, the desert becomes a pool 55:1-13, “Let everyone that thirsts come to the waters.” 12:3-6, water from the springs of salvation Pannychis Orthros [After Psalm 51 has been sung at orthros] the patriarch goes up to the place of enlightenment (!"#$)#2*$&(203) and baptizes. When he anoints the newly-baptized, the cantor stands near him and recites Psalm 32. Then, escorting him, [the cantor] recites the verses of the psalm, makes the entrance into the church, and when he has put off his vestment he ascends the ambo and continues to recite the verses until he is signaled by the archdeacon. Then he concludes the psalm and comes down [from the ambo].

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OX PAR 203 This appears to be the great baptistry. The patriarch goes down t o the little baptistry. 202

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Reading: Acts 8:26-39 The Eucharist Three antiphons: Psalm 114, 115, 118 Galatians 3:27 in place of the trisagion Prokeimenon: Psalm 118:26-27a (refrain), 1 Epistle: Titus 2:11-3:7, the appearance of Christ and the washing of regeneration Alleluia: Psalm 29:3 Gospel: Matthew 3:3-17, the baptism of Jesus 2. From the Euchology: The Provisions for Theophany (Epiphany) The euchologies present texts for the blessing of the waters at Theophany (Epiphany), including a preliminary prayer, the blessing of the waters (preceded in some manuscripts by a prologue attributed to Patriarch Sophronios of Jerusalem), and a final blessing with bowed heads. Of interest to us is the prayer for the blessing of waters, for although it is not in its present form concerned with baptismal water, it follows the text for the blessing of the font in the paschal rite through line 45. A translation of the lines that follow line 45 is given below. These lines focus in their present form not on baptism, but on holy water for the use of the congregation. The final, epicletic section of the prayer in fact more closely resembles West Syrian eucharistic prayers than the blessing of baptismal waters, for the epiclesis itself is followed by a series of supplications. In this epicletic section we also find a continuation of the anamnesis of Part II of the prayer, which includes many of the Old Testament types found in the lessons of the vigil. This rite and its chief prayers are of some antiquity; we know that the celebration of Epiphany as the baptism of Christ (and probably the blessing of waters on that occasion as well) probably antedate the administration of baptism on the feast. The prayer for the blessing of waters at Epiphany and the blessing of the font are obviously closely related.

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46 that all who draw from it and partake of it may have it for the purification of their souls and bodies, for the healing of their passions, for the sanctification of their houses, and for every expedient purpose. 47 For thou art our God, who dost regenerate our nature grown old in sin by water and Spirit. 48 Thou art our God, who didst drown sin in the days of Noah by water. 49 Thou art our God, who by the sea didst free from the bondage of Pharaoh at the hand of Moses the nation of the Hebrews. 50 Thou art our God, who didst split the rock in the desert, and waters gushed forth, and streams overflowed, and thou didst satisfy thy thirsty people. 51 Thou art our God, who by water and fire didst separate Israel from the error of Baal at the hand of Elijah. 52 Thou art our God, who didst sweeten bitter and barren waters with salt at the hand of Elisha. 53 Thou art our God, who didst manifest the unity of the undivided Trinity in the Jordan. 54 Thou art our God, who didst reveal there thy consubstantiality with the Father’s godhead. 55 Do thou thyself, Master now sanctify this water by the Holy Spirit: 56 Give to all who touch it, partake of it, and anoint themselves with it, sanctification, blessing, cleansing, and health. 57 And save, Lord, thy servants our faithful kings and protect them in peace under thy shelter. 58 Subdue under them every enemy and adversary. 59 Grant to them all their requests unto salvation and eternal life:

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that by the elements, and humans, and angels, and all things visible and invisible, thy most holy name may be glorified, with the Father and the holy, good, and lifegiving Spirit, now and forever, and unto the ages of ages. Amen.

B. COMMENTARY Introduction The paschal vigil was the principal time of baptism in the Byzantine rite as it was in other traditions from the fourth century. But baptism was a normative part of the rites for certain other baptismal feasts as well. We have Gregory of Nazianzus’ witness for baptisms on Pentecost and Epiphany at the end of the fourth century.204 Rubrical notices of baptism on Pentecost, on Lazarus Saturday, perhaps on Christmas, and on Epiphany are found in the typikon of the Great Church. Provision is also made in that typikon for the administration of baptism on the morning of Saturday in Holy Week, in addition to the baptisms that take place later that day at the paschal vigil. The baptismal feasts set the context within which we can understand the theology of baptism itself: the theology of baptism is related to the theology of the feasts on which it

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See Oration 40:24: “On Holy Baptism,” where Gregory sets out arguments of those who postpone baptism: “I am waiting for Epiphany; I prefer Easter; I will wait for Pentecost. It is better to be baptized with Christ, to rise with Christ on the Day of his resurrection, to honor the manifestation of the Spirit” (NPNF, 2nd series, vol. 7, 368). The editors generally date the sermon to Epiphany in 381 in Constantinople, immediately after a sermon the previous day “On the Holy Lights.” Paul Bradshaw in “Diem baptismo sollemniorem,” 49, understands this to be an argument for baptism at any time; from the context, I would conclude that it is an argument against those who on one baptismal feast (in this case, Epiphany) find an excuse to put baptism off to another.

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was administered. The commentary on the rubrical notices is not organized according to those notices, but rather according to certain features of baptism on these occasions. 1. Rubrical Notices The Baptismal Rite to be used: A rubrical notice in some of the manuscript euchologies indicates that the same rite for baptism is followed on these occasions as at the paschal vigil. However, when the baptisms are administered in the little baptistry, the place where the patriarch administers the postbaptismal anointing also shifts –– to a location called the “vesting chambers.” This rubric is followed by the blessing of baptismal waters with the shorter beginning given above –– a fact that might lead us to conclude that it was this prayer that was used on baptismal feasts apart from Easter (and perhaps Epiphany). The Baptismal Refrain (Galatians 3:27) in place of the Trisagion: A sure sign of the relation of the eucharist to baptisms that precede it is the use of the baptismal troparion, Galatians 3:27, in place of the trisagion. In the special case of Easter week, the use of this troparion is, as we saw above, related originally to special services for those baptized at the paschal vigil.205 In other cases, it is a sign that baptisms preceded the eucharist in the rite of Constantinople. Even though there is no longer rubrical provision for baptism on these occasions in present usage, the baptismal troparion remains in use. The earlier custom of administering baptism on these feasts is quite clear from the rubrical notices in the typikon of the Great Church for Pentecost, Lazarus Saturday, and Epiphany. The issue is not quite so clear with Christmas. Only in a late manuscript from Cyprus do we have a rubrical notice of baptism on Christmas. The use of

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See Mateos, Célébration, 123, note 163.

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the troparion on Christmas is either a sign that baptisms were once administered on this feast, or a remnant of the fact that Christmas is a slightly later “doublet” of Epiphany in the Byzantine rite, and models its liturgical provisions on those for Epiphany. The ultimate origin of the troparion is lost to us, although we might note that it articulates a theology of baptism common in the early Syrian tradition, in contrast to the use of Psalm 32 with its focus on the baptismal forgiveness of sins that is also used in the Byzantine rite. At one time, according to the research of Juan Mateos,206 Robert Taft,207 and John Baldovin,208 the trisagion was the troparion of the antiphonal entrance psalm at the eucharist. When Psalm 95 became the ordinary antiphon for the entrance into the church, the trisagion was not lost but assigned to the entrance of the ministers into the sanctuary. Something similar seems to have happened on the baptismal feasts. Two alternative entrance chants from the baptistry to the church seem to have been employed at the baptismal eucharist –– Psalm 32 with verse 1 as its refrain and Psalm 93 with Galatians 3:27 as its refrain.209 But on all baptismal feasts except Easter, three antiphons have also been added to the eucharist, which does not immediately follow baptism, but has a reading (the baptism of the Ethiopian eunuch from Acts) as an interlude first. The newly-baptized enter the church directly after the baptismal rites, while Psalm 32 is sung; but the patriarch waits for the emperor and enters with him on the last antiphon of the enarxis at the eucharist. The troparion from Galatians follows the last antiphon.

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Mateos, Célébration, chapter 4, especially 106-110, 115-126. Taft, Beyond East and West, 157-159, 176-177. 208 Baldovin, Urban Character, 218-219, 225-226. 209 See Mateos, Célébration, 110-111. 207

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The Relation of the Baptism to other Rites: Baptisms at the paschal vigil in the Byzantine tradition as in the West are incorporated in a vigil of readings that is completed by the celebration of the Eucharist. At Rome, Pentecost was the only other baptismal feast and baptisms on that feast were incorporated in a vigil with the same structure as the paschal vigil. But in the typikon of the Great Church, baptism on all occasions apart from the Easter vigil and the earlier baptisms on the morning of Saturday in Holy Week is celebrated in the morning between orthros and the eucharist, even when a vigil eucharist has been celebrated on the eve (as at Christmas and Epiphany). Baptismal Feasts and the Place of Baptism: The primary importance of Easter and Epiphany as baptismal feasts seems to be indicated by the fact that these are the only times that baptism was administered in the great baptistry at Constantinople (called “the great baptistry” at the paschal vigil and “the place of enlightenment” on Epiphany). This building seems to have been somewhat higher than the Hagia Sophia: the patriarch “goes up” to it, according to the rubrics. On other occasions, baptism was administered in the little baptistry, which seems to have been lower than the Hagia Sophia: the patriarch “goes down” to it. It would appear that the little baptistry was used primarily for the baptism of young children: evidently adults were expected to receive baptism in the great baptistry on the two major baptismal feasts. Baptisms on Saturday in Holy Week: It may well have been infants and young children who were baptized on the morning of this day rather than at the paschal vigil that began that night. Baptism was administered on this occasion in the little baptistry. The large numbers baptized on Easter may have made it convenient to baptize children at an earlier hour. Those baptized at this time would not have immediate opportunity to receive communion; presumably they received it at the vigil eucharist or the morning eucharist.

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Pentecost: As early as Tertullian we find evidence that Pentecost was considered the “most joyous season” for baptism. Tertullian is referring to the season of Pentecost (what we would call Easter Season), but the day of Pentecost was beginning to be treated as a baptismal day by the fourth century. It was the other major day for baptisms in the West, where it acquired a baptismal vigil with the Eucharist similar to the paschal vigil. In the East, Pentecost never became so important as a day for conferring baptism: perhaps the baptisms administered then were “make-up” baptisms from the paschal vigil. Preparation for these baptisms, like those of Easter, would have taken place during Lent. The Byzantine rite makes no provision on Pentecost for a vigil eucharist, but only for the customary vigil at vespers before a feast. Baptisms are administered between orthros and the eucharist on the day of Pentecost.210 Pentecost does have its own thematic character that makes it appropriate for baptism: it celebrates the gift of the Holy Spirit, which is bestowed on Christians in their baptismal initiation. Acts tells also of the many who were baptized on the first Pentecost after Christ’s resurrection, thus reinforcing the appropriateness of administering baptism on that day. Lazarus Saturday: Until recently, it has been something of a mystery why baptism was administered on this day. Thomas Talley’s detective work has made matters somewhat

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As we have seen, in Constantinople the custom of baptisms at Pentecost are attested as early as the Gregory of Nazianzus. John Chrysostom argues against administering baptism on this day in a homily on the Acts of the Apostles (1:6; PG 60:22), as Paul Bradshaw notes in “Diem baptismo sollemniorem,” 49. But Pentecost is attested as a baptismal feast earlier in Gregory of Nazianzus and later in liturgical formularies, so Chrysostom’s prohibition seems to have been an idiosyncratic exception to the practice in the city.

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clearer.211 He sets forth the following argument: In Egypt, Epiphany was originally observed as the feast of Christ’s baptism. It was followed by a forty-day fast on the model of Jesus’ fast after his baptism. During this fast candidates were prepared for their baptism. Epiphany was also the date when a course reading of the gospel of Mark began, starting with the account of Jesus’ baptism. On the day at the end of the fast when baptism was administered, the reading of the gospel had progressed to Mark 10:32. The version of Mark’s gospel used in an early Alexandrian tradition, the so-called “secret gospel of Mark,” interpolates after Mark 10:34 an account of a visit by Jesus to Bethany, where he raises the brother of a woman follower from the dead and after six days “teaches him the mystery of the kingdom of God” In the context of the liturgy of Alexandria, this story is understood as the youth’s baptismal initiation by Jesus. This baptism of the youth by Jesus becomes the paradigm for Christian baptism administered on this day at the end of the forty-day fast after Epiphany. In his festal letter of 330, the patriarch Athanasius sought to bring Alexandria into line with other regions of the church, which had adopted a fortyday fast in preparation for Easter. He consequently appointed a forty-day fast for Alexandria in that year for the six weeks before Easter, with the last week of this fast overlapping the week-long paschal fast. The festal letter does not, however, make any reference to the forty-day fast as the fast of Jesus after his baptism or to the forty days before Easter as a time of preparation for baptism. Talley does not believe, therefore, that this new fortyday fast was immediately treated as a season of baptismal preparation in Alexandria, as the post-Epiphany fast was. He

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See Talley, Origins, 183-214. The citation from the “secret gospel” is found on 208. The account in the “secret gospel” clearly is a close parallel to the story of Lazarus in John’s gospel.

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dates the shift in the date for baptism in Alexandria to the end of the century in the patriarchate of Theophilus, relying on a later legend about a time when the day for the consecration of chrism was shifted. He argues that Constantinople eventually took over Alexandria’s custom of baptizing at the end of a forty-day fast period –– observed in Constantinople immediately before the paschal fast of Holy Week, with the two separated by the feasts of Lazarus Saturday (when baptism was administered) and Palm Sunday. This is confirmed for him by the course reading of Mark on the Saturdays and Sundays of Lent in the tradition of Constantinople, with the reading from the secret gospel replaced by its nearest canonical equivalent, the story of Lazarus in John’s gospel. Paul Bradshaw reviews and amends Talley’s treatment of the baptismal fast and the baptismal day in his article, “Baptismal Practice in the Alexandrian Tradition: Eastern or Western?” Athanasius’ reform, which resulted in a sixweek fast before Easter (a conflation of the post-Epiphany fast and the paschal fast), appears to have met with resistance in Egypt. Bradshaw believes, unlike Talley, that the new Lenten fast at Alexandria involved a shift in both the baptismal fast and the baptismal day. Ten years after Athanasius’ letter instituting the change, a letter to Serapion reveals that it was not being implemented. Part of the resistance was, no doubt, the resistance to moving the day of baptism with which the original post-Epiphany fast ended. However, at least in some places the shift in the baptismal day must have taken place before the date that Talley suggests, the patriarchate of Theophilus (385-412). There is some evidence that the change of the baptismal day was made in the Pachomian monasteries some time before the death of the Abbot Theodore in 368. Much later (sometime between 577 and 622) the fast of forty days was detached from the paschal fast in Alexandria and observed separately, with Saturday and Sunday as a festal interlude between the two fasts (in the same way as in the tradition of Constantinople in the typikon of the Great Church and in present usage). This may, perhaps,

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be evidence that in some parts of Egypt the baptismal fast and the week of the paschal fast had continued to be distinguished (rather than overlapping), and that eventually the patriarchal see came into line with Egyptian practice elsewhere. Or it may reflect Alexandrian adjustment to the way that Lent was reckoned in other regions of the East. At no stage of this history does the paschal vigil itself seem to have become the context of baptism. Baptism is always noted as coming at the end of the fast –– whether on Saturday morning in Holy Week or on the Saturday before Palm Sunday. Probably at an early stage in this development infant baptism became customary and the restriction of baptisms to the old baptismal day no longer remained in force in Egypt, as we see in the second series of “Canonical Responses” (attributed to the patriarch Timothy, but probably dating to the fifth century), which allow presbyters to administer baptism and appear to remove the restriction on the day of baptism. With this development, the baptismal season began to die out, and the memory of the baptismal day survived only in the day appointed for the consecration of chrism. At various periods this day was located at the Friday that ended the forty-day fast after Epiphany, at end of the forty-day fast before Easter, at the end of the forty-day fast before Holy Week, on Palm Sunday, and finally on the day customary elsewhere, Thursday in Holy Week. A final point under debate is how the commemoration of Lazarus on the Saturday before Holy Week came to be observed in Jerusalem (a development witnessed by the end of the fourth century). Talley thinks that it came there from Constantinople.212 This seems a very early date for Constantinople to be making its influence felt in Jerusalem. Only in 380 did Constantinople become a major patriarchal see, and it was

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See Talley, Origins, 176-183.

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only a year before this date that the orthodox gained control of the see. John Baldovin has suggested in a recent article that the observance migrated from Jerusalem to Constantinople.213 If Cyril’s references in his mid-century prebaptismal catecheses to Sunday readings from Hebrews are an indication, at least this part of the lectionary for Sundays thaqt we find in the lectionary of Constantinopole was already in place in Jerusalem. The weak point in this argument for Jerusalem as an intermediary in the adoption of Lazarus Saturday in Constantinople, however, is its failure to explain why baptism was administered on Lazarus Saturday in Constantinople, when there is no evidence whatsoever for this practice in Jerusalem. This might suggest that the Alexandrian influence in both Jerusalem and Constantinople was direct, and that neither acted as an intermediary to the other in this adaptation of Alexandrian usage. Whatever the route of migration, the Alexandrian practice of baptism at the end of the forty-day fast provides an explanation for the otherwise inexplicable practice of baptism on Lazarus Saturday to which the typikon of the Great Church bears witness.214 Christmas: Although we find the use of Galatians 3:27 in place of the trisagion at the Christmas eucharist even today, we find mention of baptism at Christmas only in one late document –– a manuscript that is Cypriot in provenance and

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 213 John Baldovin, “A Lenten Sunday Lectionary in Fourth Century Jerusalem.” 214 Paul Bradshaw in “Diem baptismo sollemniorem” suggests that baptisms on Lazarus Saturday may have antedated those at the Easter vigil in Constantinople. However, documentary evidence for baptisms o n Lazarus Saturday in Constantinople is first found in liturgical documents many centuries later in date than the evidence for Easter baptisms (first attested in Constantinople in documents from the late fourth and early fifth centuries); Bradhaw’s case is based purely on speculation.

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fourteenth-century in date. Either we have here a survival of an older custom, or Christmas baptisms are a “backformation” from those of Epiphany. We know that Epiphany was the original feast of Christ’s birth (as well as his baptism) in much of the East. When the feast of the nativity on December 25 was adopted, Epiphany found its primary focus in the baptism of Christ. If the liturgical framework of Epiphany was used as the model for the celebration of Christmas, some churches may have baptized on that feast too. Christmas has a vigil of seven lessons joined to a eucharist, but baptism is administered, according the Cypriot manuscript (the only one to make such a provision), in the morning during the last part of orthros. This exactly duplicates the moment where baptism was administered on Epiphany. 2. The Provisions for Theophany (Epiphany) Theophany, or Epiphany as it is known in the West, is observed in the Byzantine tradition as the feast of Christ’s baptism215 and became the other major baptismal feast besides the paschal vigil in the rite of Constantinople. The thematic focus on the baptism of Christ led to the development of one of the distinctive components of the celebration of baptism in Eastern rites –– the blessing of the waters on this day. In our earliest witnesses to the feast this blessing is a primary theme of the liturgy. Gregory of Nazianzus at the end of the fourth century says in a homily for the day that Jesus was baptized “to sanctify Jordan.”216 This is what lies behind the petition in the blessing of waters at both baptism

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 215

The feast is also referred to as the feasts of lights ('&*#2 #"( !"#"() in the Byzantine tradition. 216 Gregory of Nazianzus, Oration 39:15, NPNF, second series, vol. 7, 370.

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and epiphany that they may receive “the blessing of Jordan,” for it was Christ who “sanctified the waters of Jordan,” as the baptismal blessing of waters also says. Did baptisms at Epiphany always take place in the morning, after orthros, or did they once take place at the vigil? The two sermons that Gregory of Nazianzus preached on the feast in 381 seem to entail a two-day celebration and suggest that baptisms took place during the day, not during the vigil. In the typikon it is quite clear that though waters are blessed after the vigil eucharist, it is after orthros that baptism took place. It is unlikely that the baptisms ever took place where we now find the blessing of waters (after the vigil eucharist), for in the Byzantine pattern it is customary for the newly-baptized to receive communion, so that it makes little sense for the eucharist to precede baptism. The exact provisions for the blessing of waters vary from manuscript to manuscript. The basic manuscript of the typikon, the Codex Hagios Stauros 40, provides for a two blessings after the vigil eucharist –– one in the sanctuary and one at the “basin of the laver.”217 It is not clear what “basin” is intended here, but the likeliest answer seems to be a basin in the atrium or another courtyard,218 although there is a basin in the small baptistry. In the morning after orthros the patriarch goes up to administer baptism in the !"#$)#2*$&( –– which would appear to mean the great baptistry, which has a baptismal pool (1&5&µ924*+) rather than a basin (!$+52).219 Pre-

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 217

See the rubrics cited in the provisions for Epiphany. Note that other manuscripts reduce this to a single blessing. 218 BAR (Conybeare, Rituale Armenorum, 420) locates this blessing at the !$+52 #&3 µ')$+35&3. 219 Mateos, Typicon, vol.1, 182/183 confuses the issue by failing t o distinguish between the two words in his translation, and so suggests that the second blessing after the vigil eucharist is a blessing of water for

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sumably this began with the blessing of the font for baptism. In present usage, in fact, baptism is not administered at epiphany, there is a single blessing of waters after the vigil eucharist, and what takes place before orthros is the second blessing of waters for use of the congregation. But the provision of prophecies for the vigil might give us some pause. Seven lessons are provided, with another five if the patriarch wishes to retire “to the palace” before celebrating the vigil eucharist. That looks suspiciously like a later development: we may wonder whether, in fact, the extra lessons were first provided to “cover” the administration of baptism if there were large numbers to be baptized, in the same way that a second set of seven lessons was provided for the paschal vigil. If so, a shift in practice came early, for the vigil eucharist has the trisagion, not Galatians 3:27, as the chant for the entrance into the sanctuary. The blessing of waters at Epiphany is a very ancient rite. It probably, in fact, is earlier than the administration of baptism on this day. Most Eastern rites have the same prayer for the blessing of water that we find at Constantinople. Since the opening portions of that prayer are identical with the prayer for the blessing of baptismal water, one prayer is dependent on the other. But which way the dependence runs it would be hazardous to guess. The vigil lessons for Epiphany are drawn from the rich stores of events in which the church saw the meaning of baptism foreshadowed. As at the Easter vigil, we have the story of creation and the story of the crossing of the Red Sea. But from that point we have a different set of stories. Their focus is on the baptismal water rather than on the act of baptism. The principal lessons relate to the waters of the Red Sea or the waters of Jordan. But that is only the begin-

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! baptisms in the morning. The same suggestion is found in vol. 2, 287, s.v. 9+0#$#2*$&( . I do not find his suggestion persuasive.

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ning of the development. Moses is associated with crossing the Red Sea: other events in his life associated with water are also included (the sweetening of the waters of Marah and his deliverance from death when his mother put him in a basket on the Nile as an infant). Besides Joshua, Elijah and Elisha are also associated with the Jordan: other events in their lives associated with water are also included (the cleansing of Naaman, the sacrifice of Elijah consumed by fire after he pours water upon it, the sweetening of the waters at Jericho by Elisha). But all these events are treated as typological foreshadowings of baptism in patristic homilies on baptism. The sweetening of the bitter waters at Marah is seen to foreshadow the sanctification of the waters as Christ enters the Jordan to be baptized. The crossing of the Jordan under Joshua represents the end of Israel’s passover into the promised land and foreshadows our passover with Christ. The story of Elijah crossing the Jordan ends with his ascension to heaven, foreshadowing our own. The cleansing of Naaman in the waters of the Jordan serves as a reminder that the forgiveness of sins offered in baptism is available to all nations. The first set of lessons concludes with Isaiah’s summons to the cleansing of repentance. Some of the links with the second set of lessons are more obscure, but we find there Elijah sweetening the waters, much as Moses did and the story of the fire that consumed Elijah’s sacrifice to God after he had poured water on it, a reminder that the New Testament speaks of a baptism of fire as well as one by water and the Spirit. The portions of the prayer for the blessing of water proper to Epiphany incorporate many of these new references. In the earlier discussion of baptism in Part IV, we noted that the church used the baptism of Jesus as well as participation in his death and resurrection as a paradigm for Christian baptism. Although the primary focus of the prophecies is on the water rather than on the act of baptism itself, many of the themes related to the baptism of Christ are highlighted by baptisms on this day –– enlightenment, incorporation in the new humanity of Christ and the royal

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priesthood of Christ, and the importance of the Spirit that is given in baptism. But once again, it important to see the two paradigms for baptism as complementary, not in competition with each other. Gregory of Nazianzus, preaching at Epiphany baptisms at the end of the fourth century, highlights not only the Epiphany themes but also the paschal theme of participation in Christ’s death and resurrection.

CONCLUSION “To rediscover baptism” was the goal that Alexander Schmemann set for his thoughtful 1974 book, Of Water and the Holy Spirit. Research on the Byzantine liturgy since that time, especially the work of Miguel Arranz, has done much to set the baptismal rite in its original context of the liturgical year. This present book has sought to present these texts to the reader in a convenient form. Once we have done this, the texts speak eloquently for themselves. The brief commentary with the texts should help the reader understand them as they were meant to be used. In conclusion, I would only highlight from these texts certain salient features of the tradition that seem significant to me.

T HE C OMPONENTS OF THE C ONNECTIONS

THE

B APTISMAL L ITURGY

AND

1. Links between baptism and the baptismal feasts: Over the course of the centuries, the Byzantine liturgical tradition tenaciously preserved almost all the components of its original baptismal liturgy. Yet the connections between these components were gradually forgotten. The triodion preserves the lectionary materials for the classic Lenten catechesis developed in the fourth and fifth centuries as an integral part of the preparation of catechumens for baptism. But the hymnological tradition has re-contextualized this material, so that it is understood as a penitential preparation for Easter rather than as a catechetical preparation for Easter baptism. The triodion contains all the elements of the classic Easter vigil with one significant exception: there is no longer provision for baptism to be administered during the course of the vigil. In addition, this vigil –– when observed at all –– is now 171

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anticipated, and what is commonly understood as the Easter vigil and celebrated at the hour of the vigil is in origin the special service of orthros for Easter and the second, daytime eucharist. Indeed, all provisions for the administration of baptism at the corporate liturgy of the church on the great baptismal feasts of Easter, Pentecost, Epiphany, and Lazarus Saturday have disappeared, leaving only relics of another era, such as the use of the baptismal troparion instead of the trisagion. Baptism is tragically diminished by this loss of connection to the baptismal feasts and the liturgical year. The very meaning of baptism itself is grounded in the Christ’s pascha, his death and resurrection, in the gift of the Holy Spirit that Pentecost celebrates, and in the royal priesthood that Christ reveals as our vocation at his baptism in the Jordan. The link of baptism with these feasts reinforces for us its basic meaning. Our grasp of that meaning is weakened when the link is severed. 2. Links between baptism and the eucharist: If baptism has lost its connection with the church year, it has also lost its connection with the eucharist. In the classic provisions of the Byzantine rite, the newly-baptized sealed their initiation with the reception of communion at the eucharist of the baptismal feast. The only remnant of this connection that survived is the custom, at certain eras and in certain places, of communicating the newly-baptized from the reserved sacrament. As a result, the reality of baptismal initiation as initiation into the church as the eucharistic community has faded from consciousness. 3. Links between the baptism and the corporate life of the church: Severing the links between the baptismal feasts and baptism and between the eucharist and baptism has had the inevitable consequence of making baptism a semiprivate rite for those being baptized and their families. This loss of connection has given rise to the erroneous notion that baptism is a private matter, of concern only to those being baptized, rather than an integral part of the corporate life of the whole Christian community.

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4. Links between cult, creed, and code: In the classic baptismal rites of the Byzantine tradition, worship, doctrine, and conduct are inextricably interrelated. The baptismal creed simply articulates the meaning of the relationship that the Christian enters into with God and with the church in baptism. Catechesis on the creed is therefore an integral part of preparation for baptism, and Christian doctrine elaborates the meaning of this new relationship. The practical consequences of this relationship are not forgotten either, and preparation for becoming a Christian through baptism entails learning to act like a Christian. The emphasis on apprenticeship in conduct that we find in the early catechumenate grows out of this concern, and the same concern finds continuing expression in the prayers for the postbaptismal rites and the sermons of such classic preachers as John Chrysostom for postbaptismal catechesis. The sharp distinction between cult, code, and creed that later arises represents a disintegration of the integral vision of the early Byzantine tradition. Schmemann’s book, Of Water and the Spirit, was an eloquent plea to restore those connections. Subsequent work of such scholars as Juan Mateos, Robert Taft, and Miguel Arranz has helped make these connections more evident. But until this recovered vision penetrates the popular consciousness and until it takes concrete shape it cannot bear fruit in the life of the church. Western churches have once again begun to make these connections and to give them concrete implementation. The Rite for the Christian Initiation of Adults of the Roman Catholic Church led the way in this regard, and recent liturgical reforms among Anglicans, Lutherans, and other Western denominations have followed this lead. Indeed, the emphasis among many of these churches on all the baptismal feasts expands the vision of the RCIA. Churches of the Byzantine rite do not need to innovate to recover the connections. The connections are already there in the classic texts of this rite. The task is one of recovery, not innovation. Perhaps the chief stumbling block, as regards Easter, is the deeply-rooted popularity of

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the present provisions for the Easter vigil. Any restoration of the authentic Easter vigil will need to be imaginative and compelling enough to compete with a much-beloved rite (which might eventually be restored to the moment just before sunrise, its original location in the liturgical ordo).

B APTISMAL INITIATION

AS A

P ROCESS

It is immediately evident to the careful student of the Byzantine tradition that the baptismal process, which was fully integrated into the liturgical life of the church during the whole of Lent and into the Easter vigil itself, has become disengaged from its liturgical context in present usage and telescoped into a single continuous rite. The impact that this has had on the way that baptism is understood and experienced is profound. Together with what Schmemann calls the pseudomorphosis of scholastic sacramental theology and its emphasis on the minimal requirements for sacramental validity, this collapsing of a multifaceted process into a single rite has trivialized the conscious appreciation of the place of baptism in the Christian life. The components, the “deep structures,” of the rite remain in place, but their true significance has been lost to liturgical piety because of this change.

T HE C ULTURAL

AND

S OCIAL C ONTEXT OF B APTISM

As initiation into the life of the Christian church, baptism is profoundly affected by the way in which the church understands its relationship to its environing culture. Baptism into the church when it understood itself as messianic Judaism focused on the messianic transformation of Jewish doctrine and the radicalization of the ethical norms of Judaism. In this context, extensive doctrinal preparation was unnecessary, for converts from Judaism worked within the same basic understanding of God that Christians found fulfilled in Jesus as the Messiah. They also shared the same ethical presuppositions from which Christianity worked. The baptismal process in this context entailed a relatively short period of preparation. The baptismal provisions of the Di-

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dache reflect this situation, and East Syrian rites bear witness to its continuation for many centuries in a milieu where Christianity stayed in close contact with its Jewish matrix. In the hostile world of Roman paganism, where Christianity remained an illegal cult, the situation was much different. Converts had to be weaned away from pagan attachments, instructed in the biblical understanding of God and what God requires of us, and prepared for a life as Christians where they were always at risk from the environing society. It is in this context that exorcism became an important component of the preparation for baptism: the hold that pagan gods, understood as hostile demons, had over the life of converts from paganism had to be broken. In this context sponsors who would vouchsafe for the bona fides of those who sought membership in the church were also important. The extensive catechumenate before converts were accepted as candidates for baptism that we find in the Apostolic Tradition needs to be seen in this light. When Christianity first became a legal cult early in the fourth century and then became the legally established religion of the empire at the end of the century, the changed situation once again brought changes in the baptismal process. The church could no longer work with converts in the personalized way once customary. It had to deal with great crowds of people seeking baptism. Because of the favored status that the church enjoyed, these applicants might have no more than a nominal commitment to Christ and only a minimal grasp of the meaning of the gospel. Often they were admitted as catechumens and then put off undertaking the serious commitments of baptism until much later in life. The catechumenate itself became largely pro forma –– both for pagan converts and for children from Christian families, usually enrolled as catechumens shortly after birth. The church faced two issues with these nominal catechumens. On the one hand, it needed to put an end to the abuse of the catechumenate as a way of postponing serious commitment to the Christian life. On the other hand, once catechumens had been persuaded to enroll for baptism, it

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needed to devise a method of catechesis that could deal effectively with large numbers at a time when the more personalized preparation of the earlier centuries was no longer a realistic possibility. The strategy devised is found in the classic catechetical programs of such leaders as Cyril of Jerusalem, Ambrose of Milan, Theodore of Mopsuestia, and John Chrysostom. These men used their considerable preaching skills, dramatic ceremonial, and the impressive setting that was the result of the building program made possible by imperial largesse to devise the impressive initiatory process characteristic of the late fourth century. We find after this period no catechetical series like those from the end of the fourth century, for in Christian regions there were no longer unbaptized adults to address them to. Within two centuries of the edict of toleration in 313 the goal of evangelizing the empire had been largely accomplished. Within the Roman empire most of the population was at least nominally Christian by the end of the fifth century, and the habit of postponing baptism had been broken. But the Christians who emerged from this process now took their faith as a matter of course, and the precipitous decline in communion is tangible evidence of their lukewarm adherence to the new faith. Preachers had convinced them that receiving communion was not to be undertaken lightly, but the result was not the serious Christian life that the preachers sought but an abandonment of regular communion at the eucharist. In each of these context baptism takes its meaning in part from the relationship of the church to the larger society. It is variously understood as the incorporation of candidates into the church as the people of God in fulfillment of their vocation as Jews, as the separation of Christians from a hostile world, and as the fulfillment of the religious vocation of a member of a Christian society. Each shift in the understanding of the relation of the church to the world was paralleled by a shift in the way baptism was administered and understood. Our situation in a “post-Christian” world is different from any of these, and it calls on us to draw on the

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resources of tradition as our forebears did to meet the challenges of our own day.

T HE A GE OF INITIATION The classic rites of initiation that have come down to us focus primarily on the initiation of converts from paganism. Despite the impassioned arguments of both the advocates of infant baptism and the advocates of believers’ baptism, we have insufficient evidence to trace the early history of how the church dealt with children born of Christian parents. Such evidence as we have reveals no consistent pattern. The Apostolic Tradition mentions the baptism of those too young to answer for themselves, but the only concrete detail it gives about their baptism is that they were baptized first and that others answered for them. Origen treats the baptism of children as an apostolic tradition. Tertullian knows the custom of infant baptism and discourages it. North African bishops in the mid-third century made infant baptism a norm, but were apparently unable to enforce it, for in the next century Augustine’s mother enrolled her son as a catechumen but did not present him for baptism. In some Syriac-speaking communities, baptism seems to have been postponed until candidates were ready to undertake celibacy or marital continence. At the end of the fourth century bishops in both East and West preached eloquently against postponing baptism. But the patterns that they proposed for initiation seem, when we examine the evidence, to have shown distinct differences that most historians have ignored. The way in which North Africans developed the doctrine of original sin led them to insist on baptism as soon as possible after birth. The rest of the West generally sought to encourage baptism within the first year, but to restrict it –– except in emergencies –– to the baptismal feasts of Easter and Pentecost. This meant that the series of initiatory rites incorporated in the Lenten liturgy were performed for largely unresponsive candidates, who obviously could not take any real part in the earlier program of Lenten catechesis and formation. By the late

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Middle Ages, the emphasis on immediate baptism won out over the restriction to baptismal feasts, and infants were initiated by a rite that telescoped the entire process into a single continuous rite. Of necessity this leads to a rather mechanical understanding of what sacramental initiation is all about. The solution in the Byzantine tradition was somewhat different. We find Gregory of Nazianzus arguing, in the sermon cited earlier in this book, that except in emergencies children should be old enough to receive some elementary catechesis and to take some part in the service before they are baptized. The provisions for the baptism of children in the Byzantine tradition set out above raise the possibility that this indeed was the approach that that tradition took. Children were enrolled as “catechumens” by the rites for the eighth and fortieth days after birth. Their baptism might be delayed until they could be taken by their parents to catechesis in the last weeks of Lent and could undergo the impressive rites of baptismal initiation when they were old enough for those rites to make some impact upon them. This is a pattern of initiation that follows neither the North African insistence on baptism of infants almost immediately after their birth nor the insistence of advocates of believers’ baptism that baptism be a mature commitment to Christ. Western churches have begun to recover part of their own initiatory tradition –– a recovery whose fruit is seen in the Rite of Christian Initiation for Adults and similar programs. But in the foreseeable future it seems unlikely that membership in most churches will be drawn from those who have come to the Christian faith only in adulthood. Byzantine tradition provides a resource for incorporating the children of Christian families that few have noticed: the pattern of initiation for such children is worth more serious attention that it has received. One of our tasks as twentieth-century Christians is, as Schmemann argued, “to rediscover baptism.” The author hopes that this present book will make some small contribution to that task.