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and of the one who has approached, inside the church, having received him as a lost sheep; He Himself turning this one from error; for the sponsor was faithful, and did not need to be admitted; now the priest gives thanks to God. For if it were composed thus, receiving the two men, it would be quite a solecism.

*Esepthe*: Instead of *esebasthe* (he was revered)., *Through noetic*: He means a noetic thanksgiving, the one that is silent and takes place in the mind,

but a bodily one, by bowing the head and venerating God. § 4. *All the sacred ordering*: That is, the whole clergy. (14E_346> 7. *A certain hymn*. Note, that from all of Scripture it is possible

to offer a hymn to God, not indeed from David alone. Otherwise *a certain hymn*, either the ode of Mary the sister of Moses, "Let us sing to the Lord," or the thirty-third psalm of David, or a part of it, "Come to him and be enlightened."

*To become total*: He says, a total approach from the whole soul. *He commands the priests*: Note that he calls priests those subordinate to the

bishops, that is, calling the presbyters and deacons themselves thus; for they are the ones who enroll the names of the newly illumined.

6. *The man*: Note also concerning the registration of the one being baptized and of the sponsor.

*The Church having completed*: That is, upon the exclamation of the Amen. *He indeed unfastens him*: Concerning those being perfected in divine baptism. *And he unclothes*: Here he does not uncloth all the garment, but

he leaves one garment, as he indicates next; and through the ministers, that is, the deacons.

*He leads him towards the east*: Here he makes him as one praying and asking; but in the posture towards the west, as one repelling the works of darkness. Note that at that time only the deacons would undress those for baptism, while the presbyters did the rest, which now the deacons do, as you learned a little before; and in what follows you will also find that he calls the deacons ministers, and the presbyters priests.

7. *Of the ministers*: He calls the deacons ministers. *Mother of the adoption*: He calls the font the mother of the adoption. (14E_348> *The sacred [melody] of the divinely inspired*: The phrase should be constructed thus: the

sacred melody of the inspiration of the divinely inspired prophets, so that it may be; and then the bishop, having said the sacred melody of the Holy Spirit, which Holy Spirit is the inspiration of the divine prophets, receives the man; for he does not say the sacred melody of the prophets; for all the prophets spoke the one song; and it is the twenty-eighth psalm: "The voice of the Lord is upon the waters," and the "Alleluia."

*Suitable*: That is, white. *To the most theurgic*: Var. in another, *the most theological*. He says one ought not, the one

encountering the father's discourses *On the Ecclesiastical Hierarchy* to be surprised, if he says certain things that have been altered contrary to the order now prevailing in the churches in the rites of the mysteries; just as here also after the anointing with myrrh he introduces the reception of holy communion as taking place. For it was likely that these things were suitable to the state of those times, but that now it is done more accurately in the complete liturgy of the divine mysteries, in which the newly illumined must also partake.

§ 8. But by saying *to be raised again to the contemplation of the first things*, he hinted either that a prayer takes place after this, or that after this the hierarch departs for the divine liturgy.

*He is raised to the [contemplation] of the first things*: What he says is such as this: the bishop, holding the image of the God of all, just as God, always remaining in His own unity

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καί τοῦ προσελθόντος, εἴσω τῆς ἐκκλησίας, δεξάμενος αὐτόν ὡς πρόβατον ἀπολωλός· αὐτοῦ τοῦτον ἐκ πλάνης ἐπιστρέφοντος· ὁ γάρ ἀνάδοχος πιστός ἦν, καί οὐκ ἐδεῖτο εἰσδεχθῆναι· νῦν εὐχαριστεῖ τῷ Θεῷ ὁ ἱερεύς. Εἰ γάρ οὕτω συντεθείη, τοῖν ἀνδροῖν εἰσδεξάμενος, σόλοικον ἔσται πάνυ.

Ἐσέφθη: Ἀντί τοῦ ἐσεβάσθη., ∆ιά νοερᾶς: Νοεράν εὐχαριστίαν φησί τήν σιωπηλήν καί ἐν τῷ νῷ γινομένην,

σωματοειδῆ δέ, κλίνων τήν κεφαλήν καί προσκυνῶν τόν Θεόν. § 4. Πᾶσαν ἱεράν διακόσμησιν: Τουτέστιν ὅλον τόν κλῆρον. (14Ε_346> ζ'. Ὕμνον τινά. Σημείωσαι, ὅτι ἐκ πάσης τῆς Γραφῆς δυνατόν

ὕμνον προσφέρειν τῷ Θεῷ οὐ μήν ἐκ μόνου τοῦ ∆αυίδ. Ἄλλως ὕμνον τινά, ἤ τήν ὠδήν Μαρίας τῆς ἀδελφῆς Μωσέως, «ἄσωμεν τῷ Κυρίῳ», ἤ τόν τριακοστόν τρίτον τοῦ ∆αυίδ ψαλμόν, ἤ μέρος τούτου, «προσέλθετε πρός αὐτόν, καί φωτίσθητε».

Ὁλικήν γενέσθαι: Ὁλικήν προσέλευσιν τήν ἐξ ὅλης ψυχῆς· φησι. Κελεύει τοῖς ἱερεῦσι: Σημείωσαι, ὅτι ἱερεῖς καλεῖ τούς ὑποβεβηκότας τῶν

ἐπισκόπων, τουτέστι τούς πρεσβυτέρους καί διακόνους αὐτούς οὕτως ὀνομάζων· αὐτοί γάρ ὀνοματογραφοῦσι τούς νεοφωτίστους.

ς'. Τόν ἄνδρα: Σημείωσαι καί περί τῆς ἀπογραφῆς τοῦ βαπτιζομένου καί τοῦ ἀναδόχου.

Ἐκκλησίας συμπληρωσάσης: Τουτέστι ἐπί τῇ τοῦ Ἀμήν ἐκφωνήσει. Ὑπολύει μέν αὐτόν: Περί τῶν ἐν τῷ θείῳ βαπτίσματι τελειουμένων. Καί ἀπαμφιέννυσιν: Ἐνταῦθα οὐ πᾶσαν τήν ἐσθῆτα ἀπαμφιέννυσιν, ἀλλ'

ἀφίησιν ἕν ἱμάτιον, ὡς δηλοῖ ἐφεξῆς· διά τῶν λειτουργῶν δέ, τουτέστι τῶν διακόνων.

Μετάγει πρός ἕω: Ὧδε ὡς εὐχόμενον καί αἰτοῦντα ποιεῖ· ἐν δέ τῷ πρός δυσμάς σχήματι ὡς ἀπωθοῦντα τά ἔργα τοῦ σκότους. Σημείωσαι, ὅτι τότε οἱ διάκονοι μόνοι ἐξέδυον τούς ἐπί τό βάπτισμα, οἱ δέ πρεσβύτεροι τά λοιπά ἐποίουν, ἅ νῦν οἱ διάκονοι ποιοῦσιν, ὡς ἔγνως πρό μικροῦ· καί ἐν τοῖς ἑξῆς δέ εὑρήσεις, ὅτι λειτουργούς τούς διακόνους καλεῖ, τούς δέ πρεσβυτέρους ἱερεῖς.

ζ'. Τῶν λειτουργῶν: Λειτουργούς λέγει τούς διακόνους. Μητέρα τῆς υἱοθεσίας: Μητέρα τῆς υἱοθεσίας τήν κολυμβήθραν καλεῖ. (14Ε_348> Τό ἱερόν τῆς τῶν θεολήπτων: Οὕτω τήν λέξιν συντακτέον· τό

ἱερόν μελῴδημα τῆς ἐπιπνοίας τῶν θεολήπτων προφητῶν ἵνα ᾖ· καί τό λοιπόν ὁ ἐπίσκοπος, εἰπών τό ἱερόν μελῴδημα τοῦ ἁγίου Πνεύματος, ὅπερ ἅγιον Πνεῦμα ἡ ἐπίπνοιά ἐστι τῶν θείων προφητῶν, δέχεται τόν ἄνδρα· οὐ γάρ τό ἱερόν μελῴδημα τῶν προφητῶν φησιν· πάντες γάρ οἱ προφῆται εἶπον τό ἕν ἄσμα· ἔστι δέ ὁ εἰκοστός ὄγδοος ψαλμός· «Φωνή Κυριου ἐπί τῶν ὑδάτων», καί τό « Ἀλληλούϊα».

Κατάλληλον: Τουτέστι λευκήν. Τῷ θεουργικωτάτῳ: Γρ. ἐν ἄλλῳ, θεολογικωτάτῳ. Οὐ χρή φησί, τόν

ἐντυγχάνοντα τοῖς Περί τῆς ἐκκλησιαστικῆς ἱεραρχίας λόγοις τοῦ πατρός ξενίζεσθαι, εἰ παρά τήν νυνί κρατοῦσαν ἐν ταῖς ἐκκλησίαις τάξιν ἐν ταῖς τῶν μυστηρίων τελεταῖς παρηλληγμένα λέγει τινά· ὥσπερ καί ἐνταῦθα μετά τήν χρίσιν τοῦ μύρου τήν τῆς ἁγίας κοινωνίας μετάληψιν εἰσάγει γίνεσθαι. Εἰκός γάρ ἦν ταῦτα, τῇ τῶν χρόνων μέν καταστάσει ἁρμόζειν, νῦν δέ ἀκριβέστερον γίνεσθαι ἐν τῇ τῶν θείων μυστηρίων τελείᾳ λειτουργίᾳ, ἐν ᾗ καί τούς νεοφωτίστους δεῖ μεταλαμβάνειν.

§ 8. Τῷ δέ εἰπεῖν πάλιν ἐπί τήν τῶν πρώτων ἀνατείνεσθαι θεωρίαν, ἤ εὐχήν μετά τοῦτο γίνεσθαι ἠνίξατο, ἤ ὅτι μετά τοῦτο ὁ ἱεράρχης πρός τήν θείαν ἄπεισι λειτουργίαν.

Ἐπί τήν τῶν πρώτων ἀνατείνεται: Ὅ λέγει τοιοῦτόν ἐστιν· ὁ ἐπίσκοπος, τήν εἰκόνα ἐπέχων τοῦ πάντων Θεοῦ, ὥσπερ ὁ Θεός ἐπί τῆς οἰκείας ἑνότητος ἀεί μένων