SPIRITUALITY OF BAPTISM: WEST
SYRIAN PERSPECTIVES
(Fr.B.Varghese,
Kottayam)
Introduction
In the Syriac tradition,
from the earliest times, Christ’s baptism was seen as the model of Christian
baptism[1].
Christ received baptism in order to institute our baptism. In Christ’s baptism,
there were two elements: anointing by the Holy Spirit and immersion. Thus,
according to the Syriac fathers, Christian baptism consists of two elements:
anointing and immersion. In His baptism, Jesus was manifested as the Messiah,
the Anointed One. In our baptism, we are born as the sons of God from water and
spirit. We receive the same anointing of Christ, and we are manifested as the
‘anointed ones’. Thus the Syriac tradition, as the other Eastern Churches,
always insisted on the unity of the baptismal rites. Therefore, in this paper,
I shall speak of the ‘spirituality of baptism’ rather than of ‘the sacraments
of initiation’.
1. Baptism as
rebirth:
The central theme of West
Syrian baptism is ‘rebirth’, which is recurring in the prayers of the baptismal
liturgy[2]. This has been undoubtedly inspired by the
Johannine understanding of baptism as “rebirth from water and Spirit” (John.
3:5-6) [In fact this text has been read during the baptismal liturgy][3].
The theme appears in the initial prayer:
“Make us worthy, O
Lord God, of that spiritual priestly service which thou hast entrusted to thy
holy Apostles to baptize with fire and Spirit. Now also accomplish, O Lord,
that through the mediation of us sinners, salvation be given to the soul of the
one who approaches the washing and rebirth …”[4].
Again in the Sedro
we find: “May the light of thy face be signed o him, make him son to thy
Father, make him worthy of the new birth…”[5].
The concluding prayer of the consecration of water reads: “This water is
blessed and sanctified that it may be for the divine washing of rebirth”[6].
The hymn before the lifting up of the veil from the baptismal font expounds the
theme:
“Who sees the two
beautiful sisters, like the pure baptism and the holy Church:
One gives birth and the other brings up, the
new and spiritual children
When baptism brings forth the spiritual
child through water
The holy church receives it and gives to the
Lord, Halleluiah, the spiritual child”[7].
Each element of the
baptismal ceremony illustrates the basic meaning of baptism as rebirth.
‘Exorcism’ is the preparation for rebirth. The church declares that the
candidate has been liberated from the bondage of sin and Satan. Henceforward,
he is a new creature. This has been implied in the prayer of exorcism:
“ …Approach not the
creature of God, molest not the creature of God, dwell not in the creature of
God, I is not the dwelling of the demons, but it is the temple of the living
God”[8].
Following the exorcism, the
candidate renounces Satan and confesses his adhesion to Christ, indicating his
decision to become a new creature in Christ. As the first step, he receives
pre-baptismal anointing which strengthens him to lead a life of newness in
Christ. Then he is born again ‘from water and Spirit’ and receives Chrismation,
symbolizing the abundance of the Spirit that dwells in the new creation.
Finally, he is led to the Holy Eucharist, the spiritual food of the new
creation.
Since baptism is rebirth
from ‘water and Spirit’, baptismal font is often qualified as ‘spiritual womb’[9], a
symbolism certainly inspired by John 3:4. This idea is found in the prayer that
accompanies the mixing of the warm and cold water:
“ Mix, O Lord God, in
this water, by the supplication of our feebleness the power and operation of
thy Holy Spirit, so that this may be a spiritual womb and a furnace which forms
immortality”[10].
Again, in the ordo of
Severus, the prayer before the Lord’s Prayer (absent in the ordo of Bar
Hebraeus) reads: “Blessed are You, O Lord God, Who, by Your great and ineffable
grace, have blessed this water by the descent of Your Holy Spirit that it may
become a spiritual womb for the regeneration of the new man from the old
covenant..[11]”
Baptism is also called
“mother of life[12]”, “fountain of life[13]”,
and “spiritual mother of the adoption of son[14]”.
Rebirth means complete
restoration and renewal of the ‘image of God’ corrupted by sin. Thus in the
epiclesis (the ordo of Severus) we find:
“O Lord, turn your
countenance upon this water and consecrate it by the aiding of Your Holy
Spirit. Grant that this child, which is prepared for baptism, may be completely
changed by taking off the old being which is corrupted by the lusts of vanity,
and putting on new being which is renewed by the image of his Creator”[15].
Renewal and restoration of
old man through baptism means that the baptized has been made heir to incorruptibility
and eternal life. He has been given strength and power to resist Satan. The
idea of incorruptibility has been expressed through the imagery of furnace. In
the prayer that accompanies the mixing of warm and cold water, baptismal font
has been called a “furnace”[16]. The imagery of furnace also implies
purification and strengthening.
2. Baptism and
Holy Spirit
The imageries of ‘womb’ and
‘furnace’ used for the baptismal font imply the dynamic presence of the Holy
Spirit in the baptism[17].
In fact in baptism, it is the Holy Spirit who gives life to the children of God
and purifies and strengthens them. The Syriac tradition, from the earliest
times, has depicted the presence and activity of the Holy Spirit in terms of
fire[18].
Saint Ephrem was probably the earliest Syriac father to use this imagery to
speak of the presence of the Holy Spirit in baptism:
“In fire is the symbol
of the Spirit, it is a type of the Holy Spirit,
who is mixed in the
baptismal water
so that it may be for
absolution, and in the bread, that it may be an offering”[19].
According to the East
Syrian poet-theologian Narsai (+503), ‘the heat of the Holy Spirit’ purifies
our bodies in the furnace of the baptismal water:
“As though in a
furnace, the priest recasts bodies in the baptismal water, and as in a fire, he
consumes the weeds of mortality…. By the heat of the Spirit he purges away the
rust of body and soul”[20].
In the Syriac tradition, the
presence of the Spirit often presented in terms of ‘warmth’ or ‘fire’. Thus
according to Jacob of Serugh, in Christ’s baptism the Spirit descended and made
the waters warm:
“There went forth from
Him the Holy Spirit who stood over the water:
the heat of his might made the waters hot,
and his fire was kindled in the streams before (Christ) descended”[21].
The tradition that the waters of Jordan became warm is attested in the
Syrian Orthodox Epiphany liturgy:
“When the Son of God came to Jordan for baptism, the water became warm
without fire or wood. John drew near and like a blessed priest; he laid his
right hand on the head of his Lord. And the Holy Spirit flew and came down as a
dove and brooded over the waters of Jordan and abided (in it)”[22].
The Holy Spirit confers the
life-giving warmth to the baptismal water. In the beginning of the creation,
the Spirit of God brooded over (rahep) the primordial waters (Gen. 1:1).
The imagery of brooding evokes the ‘warming’ of the eggs by a bird. This means
that in the first creation, the Spirit of God made the water “warm” so that it
became capable of generating life. [According to Gen.1:20, the creatures of
water were the first to be created, implying that life had its origin in
water]. Similarly, the Spirit ‘warms’ the baptismal water and makes it a ‘womb’
capable of giving rebirth to the children of God. This idea has been evoked in
the prayer that accompanies the mixing of the warm and cold water (prayer
quoted above).
The descent and the presence of the Holy
Spirit have been further underscored by the consecration of the baptismal
water, one of the characteristic traits of Syriac baptism. The consecration of
the water has been given a ‘Eucharistic touch’ by adding elements drawn from
the anaphora. Thus immediately after the mixing of warm and cold water, the
baptismal font is veiled and the veil is lifted up as in the anaphora. Then the
priest breathes over the water, saying:
“You have given us O Lord, a spring of the purification which purifies
all stains and marks of sins. Give now also, O Lord, through the intercession
of us sinners, the breath which thy only begotten Son has breathed on his holy
disciples”[23].
Moses Bar Kepha explains the meaning of this rite:
“The priest breathes upon the
water for these reasons. Firstly, as God ‘breathed on Adam the breath of life’
when He created him, and as baptism too is fashioning anew, it is right that
the priest should breathe on the water as it were the first fashioning. And
secondly, the priest breathes on the water as in the passage our Lord breathed
on His disciples and said “Receive ye the Holy Sprit”[24].
The insufflation into the water is part f the consecration and its
meaning is to be understood in relation to the epiclesis. The epiclesis, which
clearly evokes the descent of the Spirit, has been borrowed from the anaphora.
We shall quote the epiclesis from the ordo of Bar Hebraeus:
“ Have mercy upon us, God Father almighty; and send upon us and upon
this water which is being sanctified, from thy prepared dwelling place and from
thy boundless bosom, thy Holy Spirit: he who is Personal (qnumoyo), he
who is pre-eminent, he who is Lord and life-giver, he who spoke through the law
and the prophets and the apostles, who is present in all places, who fills all
space, who perfects holiness in those who obey thy perfect will, not as a
servant but as a Lord, pure in nature, working in many ways, the spring of
spiritual gifts, consubstantial with thee, proceeding from thee and taking from thy Son; he is equal on the
throne of thy kingdom and of thy only begotten Son, our Lord and God and
saviour Jesus Christ”[25].
In the conclusion of the consecration of water, the ordo of Severus
gives a prayer similar to an epiclesis :
“ You did establish on earth the dispensation of baptism when Your
Only-Begotten Son, God the Word was baptized. You did send Your Holy Spirit in
the likeness of a dove and did sanctify the rushing streams of the Jordan. Even
now, O Lord, be pleased to send Your Holy Spirit to descend upon Your servant.
Prove him to be an associate of your Christ as You cleanse him in the holy and
redeeming laver”[26].
Through the epiclesis, the baptismal water receives “the blessing of the
Jordan River, and the holiness of the Holy Spirit”[27].
By the descent of the Holy Spirit, the baptismal water becomes the same water
of Jordan which was sanctified by the Spirit at Christ’s baptism. Thus in the
conclusion of the consecration of the water, the priest says:
“ O Lord, who sent your Holy Spirit in the form of a dove and sanctified
the floods of Jordan, make perfect this servant who is being baptized and make
him participant of your Christ, by purifying him in the salvific washing”[28].
The Holy Spirit changes the nature of the water and makes it “the water
of comfort (Ps.23:2)” and “the water which symbolizes (metarzin) the
death and resurrection of Christ”[29].
The expression metarzin
derives from raz, meaning ‘to symbolize, represent, make
present sacramentally’. By the presence of the Spirit, the water becomes a
‘sacramental sign’ that re-iterates the death and resurrection of Christ.
This means that
every element of baptism represents the presence and activity of the Holy
Spirit. The “effects’ or “fruits” of baptism are the gifts that the Spirit of
God confers on the baptized. Even the imagery of tomb used for the baptismal
font, implies the presence and operation of the Spirit. That is why the
imageries of ‘tomb and womb’ are often used together. Thus we find in the
Commentary of George, bishop of the Arabs (+ 724):
“The font represents the tomb of Christ, and the water that is in it, the
womb that brings forth children, spiritual and immortal and incorruptible, as
by a resurrection of the dead”[30].
3. Meaning of the Anointing
As we have
seen, from the earliest times, baptism in the Syriac tradition consisted of two
elements: immersion and anointing. Until the end of the fourth century, in
Syria and Mesopotamia, the order of the baptismal rites was anointing –
immersion - -communion. Between immersion and communion, there were no
post-baptismal rites such as anointing or imposition of hands, which developed
into the “Sacrament of Confirmation’ in the Western tradition. According to the
Syriac Acts of Judas Thomas, originally oil was poured on the head of
the candidate with an invocation (or glorification) of the ‘Name’ (ch.25-27;
131). Later anointing was extended to the body (ch.120-121; 157). Thus the
original single pre-baptismal anointing became two distinct anointings. However
the pre-baptismal anointing was regarded as the anointing of the Spirit.
Towards the end of the fourth century, a post-baptismal Chrismation was
introduced[31]. The reason for the
introduction of the new rite is not clear[32].
Probably the practice of reconciling certain group of heretics with a Chrismation
might have played a decisive role in its origin. When a post-baptismal
Chrismation was introduced, the gift of the Spirit was often associated with it
with special emphasis. However the liturgical texts and the commentaries on
baptism attest that the pre-baptismal anointing has not lost completely its
original meaning.
The meaning of
the anointings was explained using a variety of symbols drawn from the Mediterranean
and Mesopotamian world. Oil was used as a preservative as well as an essential
ingredient of food, medicine or perfumes. As an unguent, oil or perfumed oil
penetrates the human body and strengthens it and its perfume refreshes the one
who is anointed and gladdens others. Thus fragrance was regarded as the symbol
of joy and goodness. Oil was prevented
during mourning. In wrestling matches, the athletes used to anoint their bodies
with olive oil in order to avoid grappling by the opponents, (a custom still
continued in Turkish wrestling). Syro-antiochian fathers have regularly made
use of these symbolisms to explain the meaning of the baptismal anointings.
(i). Anointing of Christ and the baptismal anointing:
In the early Syriac tradition, as we have
seen, Baptism of Christ was regarded as the prototype and the model of
Christian baptism. Christ received baptism in order to institute our baptism
Ignatius of Antioch was the earliest Christian writer to make an explicit
mention to this tradition: “(Christ) was baptized so that by the experience (or
touching) he might purify the water”[33].
Most probably, the baptismal anointing had its origin in the anointing of
Christ by the Holy Spirit. In fact, in the Old Testament, oil is a symbol of
the Holy Spirit.(see 1 Sam. 16:13). Jesus is the meshiho, the
anointed one. Because of the similarity in the pronunciation of the words meshiho
(Christ) and meshho (oil), Saint Ephrem often saw oil as a symbol of
Christ, and consequently baptismal anointing as participation in Christ’s
anointing[34]. The Old Testament
anointing of the kings is a type of Christ’s anointing:
“ The anointing of the people was – foreshadowing of Christ; their rod a
mystery of the cross; their[35]
lamb a type of the only begotten; their tabernacle a mystery of your churches;
their circumcision a sign of your sealing. Under the shadow of your good
things, sat the people of the old”.
The anointing of the kings is also a type of our anointing, for we
participate in Christ’s anointing, which was pre-fired in the Old Testament:
“As for the anointing of Saul to be king: the sweeter was its savour, so much fouler
was the savour of his heart. The Spirit struck him and fled. Your anointing
which ye have is greater; for your minds are censers, in your temples the
Spirit exults, a chamber forever shall ye be unto Him.
As for the anointing of David my brethren; the Spirit came down and made
savour, in the heart of the man wherein he delighted; the savour of his heart
was the savour of his action. The Spirit dwelt in him and made song in him.
Your anointing which ye have is greater, for Father and Son and Holy Spirit,
have moved and come down in you”[36].
Cyril of
Jerusalem explains the meaning of Chrismation in terms of Christ’s anointing:
“ Now you have been made christs, by receiving the antitype of the Holy
Spirit; and all things have been wrought in you by imitation, because you are
images of Christ. He washed in the river Jordan, and having imparted of the
fragrance of His Godhead to the waters, He came up from them; and the Holy
Spirit in the fullness of His being lighted on Him, like resting upon like. And
to you in like manner, after you had come up from the pool of the sacred
streams, there was given an Unction, the antitype of that wherewith Christ was
anointed”[37].
(ii) Royal and Priestly Anointing:
Church fathers
had often explained the meaning of the Christian Sacraments, in terms of the
Old Testament symbols.[Manna was seen as the type of Eucharist (Jn.6:31-35);
crossing of the red sea that of baptism (1 Cor.10:1-4). This method was known
as typological interpretation]. Thus the Syriac fathers saw the Old Testament
allusions to the olive, oil or anointing as the types of baptismal anointing[38].
The anointing of the priests and the kings was always understood as a type of
Christ’s anointing and consequently that of baptismal anointing[39].
The Didascalia of the Apostles, while giving instruction to bishops
alludes to this tradition:
“ As of the old priests and kings were anointed in Israel, do thou in
like manner, with the imposition of hand, anoint the head of those who receive
baptism, whether of men or women: and afterwards – whether thou thyself baptize,
or thou command the deacons or presbyters to baptize – let a women deacon, as
we have already said, anoint the women”[40].
In the Old Testament anointing is associated with the gift of the
Spirit. Thus by anointing, David received the Spirit of Yahweh (1 Sam. 16:13).
In fact it is the gift of the Spirit that links the royal anointing with that
of Christ and with the baptismal anointing.
There is striking
resemblance between the Old Testament royal anointing and the early Syriac
baptismal anointing. In the former, oil was poured over the head of the
candidate. Similarly in the early Syriac baptism, as attested by the Syriac
Acts of Thomas, oil was poured on the head of the candidate with a
glorification of the ‘Name’. In the baptism of General Sifur (ch.131-132) we
find:
(After having given an
instruction) the apostle Thomas “cast oil upon their heads and said: ‘Glory to
thee thou beloved fruit. Glory to thee, thou name of the Messiah. Glory to
thee, thou hidden power that dwells in the Messiah (or meshha: oil)”[41].
[Then follows baptism and Eucharist].
The goal of the
anointing of the Old Testament priests was purification of the candidates. In
the consecration Aaron and his sons, they were first washed (Lev.8:6) and then
oil was poured over their head (Le.8:12). The resemblance with the early Syriac
baptismal rites is again striking. Its baptismal implication has been pointed
out by Saint Ephrem:
“ When Moses had
sealed and anointed the son of Aaron the Levite, fire consumed their bodies;
the fire spared their vestments. But ye my brethren blessed are ye, for the
fire of grace has come down, has consumed utterly your offences, and cleansed
and hallowed bodies!”[42].
For Cyril of Jerusalem,
Kings or priests of the Old Testament were anointed as a figure of the
baptismal anointing:
“Moreover, you should
know that in the old Scripture there lies the symbol of this Chrism. For what
time Moses imparted to his brother the command of God, and made him
High-Priest, after bathing in water, he anointed him; and Aaron was called
Christ or Anointed, evidently from typical Chrism. So also the High-Priest, in
advancing Solomon to the kingdom, anointed him after he had bathed in Gihon. To
them however these things happened in a figure, but to you not in a figure, but
in truth; because ye were truly anointed by the Holy Spirit”[43].
(iii) ‘The
Anointing abides in us’[44]
Baptism confers
a seal, a permanent character in us. This is further emphasized by anointing,
which permanently abides in us as a mark of ownership and a seal that protects
us from the Evil one. Different symbolisms of the anointing have been
beautifully summarized by Moses bar Kepha:
“He is sealed with Myron for these reasons:
Firstly, that he may acquire sweetness of saviour, which is
well-pleasing to God. For, according to the apostle, ‘we are a sweet savour in
Christ’ (2 Cor. 2:15).
Second, because by it
the baptized is perfected and receives the Holy Spirit.
Third, because it is a
token of Christ, by which he who is baptized is separated from alien flocks.
Fourth, that he may be
fearsome to the demons and not dependent on their help.
Fifth, he is sealed
upon the organs of sense that they may not be the entrance of sin.
Sixth, again on the
forehead that he may be terrifying to demons. Just as what the case in Egypt
when the destroyer came not near to the home upon which was the token of the
lamb.
Seventh, he is sealed
upon the heart that it may be an abode not of evil thoughts but of good.
Eighth, upon the
joints that they may be ‘instruments of righteousness’ as Paul said (Rom 6:13)[45].”
4. Baptism and the Spiritual Life:
In baptism, we have been
incorporated into Christ and we have become sons of God and ‘christs’. We are
christified and therefore pneumatized. We have been initiated into the life of
the kingdom of God, in which the Spirit of God guides us. This is the meaning
of rebirth that we have been granted in baptism. The entire Christian life is
an attempt to preserve the gift of rebirth in newness and purity. Sacraments
are the means of living a life worthy of the regeneration. In every Eucharist,
we have been offered the possibility to renew the baptismal grace and the
life-giving presence of the Holy Spirit.
In the tradition of the
Church, Confession or penitence was regarded a ‘second baptism’, for it was the
means to renew the baptismal grace distorted by sin. Fasting is essentially an
act of repentance that helps us to regain the baptismal grace. In the early
Church baptism was usually preceded by fasting, which eventually developed into
the Great Lent. During the Great Lent, the catechumens were prepared for their
baptism in the Easter night. In the fourth and the fifth centuries, during the
Lent catechumens were given daily instructions in the doctrines of the Church.
The faithful also attended the Lenten catechesis to renew their baptismal vows.
Even today Great Lent can be used a time for instruction and spiritual renewal.
The meaning of baptism cannot
be limited to immersion, neglecting the unity of the baptismal rites. In the
Syriac tradition, baptism includes a series of rites namely: inscription of
names, exorcism, renunciation of Satan, adhesion to Christ, pre-baptismal
anointing, consecration of the water, immersion, Chrismation, white garments,
crowning and finally communion. In the West, since the middle ages, because of
historical and pastoral reasons, the unity of the baptismal rites has been
lost. The post-baptismal Chrismation and the laying on of hands that
accompanied it were detached from the baptismal rites and thus developed the
sacrament of Confirmation. In the west, special emphasis was placed on the
laying of hands and chrismation was regarded as an accessory. In the Eastern
tradition, Chrismation has still retained its original significance as the
anointing of the Holy Spirit. In the West, Eucharist was also detached from
baptism and the ‘first communion’ was postponed till the baptized child attains
the age of discernment. In the East, baptism is always celebrated in the
Eucharistic context and the candidate, whether infant or adult, is given
communion at the end of the baptismal liturgy, for he is initiated into the
Eucharistic community. Thus every euchairstic communion is a renewal of our
rebirth and an affirmation our participation in Christ. In the communion,
our anointing is also
renewed, for in the Eucharist we taste the fire of the Holy Spirit. Thus St
Ephrem writes:
“ In your Bread there
is hidden the Spirit who is not consumed,
in your Wine there dwells the Fire that is not drunk:
the Spirit in your Bread, the Fire in your Wine,
a manifest wonder, which our lips have received”[46].
The fire of the Spirit warms
us. In fact warmth is the symbol of life as well a creativity. The Spirit of
God brooded over the primordial waters (Gen.1:1), and rendered them capable of
producing life. Similarly, the Spirit gives life to the faithful in the
baptismal water and ‘warms’ them through liturgy and sacraments. Characteristic
of the spiritual life is ‘warmth’, whereas the life possessed by the evil is
cold[47].
A man in whom the presence and the activity of the Spirit is weak, is cold in
his relationships. But a spiritual man is ‘warmed’ by the Spirit and he bears
the fruit of the Spirit (Gal.5:22), enabling him to maintain warm relationships
with God and with men. The Spirit dwells in us as an anointing, fragrance and strength and helps us to be
united with Christ and his body, the Church.
[1] See. S.Brock, “ Baptismal
themes in the Writings of Jacob of Serugh”, Orientalia Christiana Analecta 205 (Rome, 1978), 325-347; B.Varghese, Les
onctions baptismales dans la tradition syrienne, CSCO 512, SS. 82, (Louvain, 1989), pp.19-24;
43-46 etc.
[2] About a dozen of
baptismal liturgies are known. Now two texts are in use. The ordo attributed to
Severus of Antioch (+536) has been used by the Syrian Orthodox/Catholic
Churches of Antioch. The Text has been published with an English translation by Metropolitan Mar Athanasius Yeshue Samuel, The Sacrament of Holy Baptism according to the
Ancient Rite of the Syrian Orthodox Church of Antioch, 1974 ( cited : S.ATHANASIUS). The ordo of Severus was abridged by Bar
Hebraeus (+1286). The version made by Bar Hebraeus is used in India by all the
Churches belonging to the West Syrian tradition. The text was printed several
times from Pampakuda with a Malayalam translation. An English translation is
given by:
Mathew
Elenjikal, Baptism in the Malankara
Church, Bangalore, 1974. (cited: ELENJIKAL)
[3] The ordo of Severus of Antioch gives Jn.3:1-8 as the Gospel
text. Ordo of Bar Hebraeus: Lk.3:15-16+Jn.3:5-6).
[5] Ibid. p.59.See the prayer that follows the
insufflation” “ Remove all remnants of idolatry from his mind by preparing him
for the reception of thy Holy Spirit, so that he may be made worthy of the
baptism of new birth”. Ibid. p.62.
[9] ON this theme, See,
S.Brock, Holy Spirit in the Syrian
Baptismal Tradition, Kottayam, 1998, [Enlarged Second Edition], p. 130-34.
(= Brock, Holy Spirit).
[12] Ibid. p.52 ( Deacon’s announcement before the Sedro
of Part II : “Incense is burned before the Mother of life and the Mystical
fountain…”). (This announcement is absent in the ordo of Bar Hebraeus).
[15] S.ATHANASIUS, p.62. The
Epiclesis in the ordo of Bar Hebraeus is different and is closer to that of the
Anaphora of St James. Cfr. ELENJIKAL, p.67.
[20] A.Mingana, Narsai
Doctoris Syri Homiliae et Carmina,I (Mousel, 1905), p.343. Quoted by BROCK, Holy
Spirit, p.30.
[24] K.A.Aytoun, “ The Mystery
of Baptism by Moses bar Kepha compared with the Odes of Solomon”, in Jacob
Vellian (ed), The Syrian Church Series Vol.VI, (Kottayam, 1973), 1-15,
here # 12 (we are quoting according to the paragraph divisions) (= Bar Kepha, Baptism).
[29] After the epiclesis, the
priest makes a sign of the cross over the water and says: “ O almighty Lord
God, make this water to be water of comfort, the water of joy and gladness,
water which symbolizes (metarzin) the death and resurrection of Your
only Begotten Son, and water of purification”. ELENJKAL, p.67.
[30] “ An Exposition of the
Mysteries of the Church made by a certain bishop George”, In R.H.Connoly and
H.W.Codrington (ed), Two Commentaries
on the Jacobite Liturgy, (London, 1913), p.14.
see also the
prayer that accompanies the mixing of the warm and cold water. Quoted above.
[31] Fifth Mystagogical
catechesis of Cyril of Jerusalem; Apostolic Constitutions III, 16,2-4; VII,
22,2-3; VII, 39-45.
[32] See my Study: Les
Onctions baptismales dans la tradition syrienne, CSCO.512; SS.82 (Louvain, 1989), pp.113-133.
[34] See the texts quoted in:
B.VARGHESE, Baptism and Chrismation in the Syriac Tradition, (SEERI,
1990), pp.21-25.
[35] Hymn on Epiphany, III,
13. A Select Library of the Nicene and the Post Nicene Fathers of the Church:
Second Series (=NPNF) Vol.XIII-2 (1955), p.270.
[38] Anointing of the priests”
Lev.8:12 (Aaron); EX 30:30; 28:41; Num. 3:3. anointing of the kings: 1 Sam.
10:1 (Saul); 16:1 (David); 1 Kings 1:39 (Solomon); 2 Kings 9:3;6 (Jehu); 11:12
(Jehoash); 23:30(Jehoahaz);
2 Sam. 19:0
(Absalom). Cfr. Ps.89:20-23; 132:17-18. of the prophets: 1 Kings 19:16
(Elisha). Cfr. 1 Chr.16:22; Ps.105:15. I the installation a priest or a king,
anointing was the central rite.
[39] See Saint Ephrem : the
texts quoted above. For a study of this them in the Bible and in the patristic
literature: Paul Dabin, Le sacerdoce
royal des fidèles dans les livres saints, Paris, 1941; ID., Le sacerdoce
royal des fidèles dans la tradition ancienne et moderne, Paris, 1950.
[40] Didascalia ch.16: E.C.Whitaker (ed), Documents of the
Baptismal Liturgy, (SPCK, London, 1979), p.13.
No comments:
Post a Comment