Canons of Hippolytus 19–29

Translated by Claude from D. B. Haneberg (Latin translation of the Arabic)'s Latin translation (1870) of the Arabic; neither is shown

XIX. The nineteenth canon, on catechumens and on the order of baptism and of the Mass. 1. A catechumen who has been seized (by unbelievers) and brought to martyrdom and killed before receiving baptism is to be buried with the other martyrs; for he has been baptized in his own blood. 2. A catechumen to be initiated by baptism, if he is commended with good testimony by those who bring him, (if above all it is established) that during the time he was being instructed in catechesis he visited the sick, supported the weak, kept himself from all perverse speech, and sang praises (to God), is to be admitted; yet let it be further inquired whether he hates vain glory, whether he despises pride and chooses humility for himself. 3. Then let him confess to the bishop, for on him alone is laid the burden (of responsibility) for him, so that the bishop may approve him and hold him worthy to enjoy the sacraments, for he has now become pure in truth. 4. Afterwards let the Gospel of that season be read over him, and let him be asked several times thus: "Are you not double-hearted, or does some quarrelsome matter trouble you?" For it is not permitted that anyone mock the kingdom of heaven; for when (that kingdom) comes, it drives out of all their hearts (whatever is contrary to faith and good morals). 5. Those who are to be baptized are to wash with (ordinary) water on the fifth day of the week and take food. On the sixth day let them fast. But a woman catechumen to whom impurity happens is not to be baptized that time, but is to be put off to another time when she will be pure. 6. On the Sabbath day let the bishop call together those who are to be baptized, and after they have knelt and turned their faces to the east, let him spread his hands over them, reciting (the exorcism), to drive the evil spirit out of all their members. Let them take care not to return by their deeds to those (evil spirits) from then on. When he has finished the adjurations over them, let him breathe on their faces and seal their breasts and foreheads, ears and mouths (with the sign of the cross). Let them (the catechumens) keep vigil that night, occupied with holy readings and prayers. 7. At cockcrow let them stand near the water of the pool, pure water prepared by a blessing. Let (the sponsors) who answer for the little ones at the font take off their clothes; but those who are already able are to see to this kind of preparation themselves. Let all the women have other women as companions to take off their clothes. Let the women lay aside their ornaments, gold and the rest. Let them undo the knots of their hair, lest anything foreign from foreign spirits go down with them into the water of regeneration. 8. Let the bishop pray over the oil of exorcism and hand it to a presbyter. Then let him pray over the oil of anointing (chrism), which is the oil of thanksgiving, and hand this to another presbyter. Let the one who holds the oil of exorcism stand at the bishop's left, and the one who holds the oil of chrism at the bishop's right. 9. Let the one who is being immersed (the catechumen), with his face turned to the west, say thus: "I renounce you, O Satan, with all your pomp." When he has said this, let the presbyter anoint him with the oil of exorcism over which he has prayed beforehand, that the evil spirit may depart from him. Then he hands him to the presbyter who stands at the water, and the presbyter (acting as deacon), taking him by the right hand, turns his face to the east. 10. Before he goes down into the water, standing over the water with his face turned to the east, after he has received the oil of exorcism, let him say thus: "I believe, and I bow before you and before all your (heavenly) host (that is, before the angels and saints), O Father and Son and Holy Spirit." 11. Then let him go down into the water, and let the presbyter lay his hand on his head and question him with these words: "Do you believe in God the Father almighty?" The one being baptized answers: "I believe," and is immersed in the water the first time, while the presbyter keeps his hand on his head. The second time he questions him with these words: "Do you believe in Jesus Christ, the Son of God, whom the Virgin Mary bore of the Holy Spirit, who came to save the human race, who was crucified for us in the time of Pontius Pilate, who died and rose from the dead on the third day and ascended into heaven, and sits at the right hand of the Father, and will come to judge the living and the dead?" Answering, "I believe," he is immersed in the water the second time. The third time he is asked: "Do you believe in the Holy Spirit, the Paraclete, proceeding from the Father and the Son?" Answering, "I believe," he is immersed in the water the third time. Each time (the baptizing presbyter) says: "I baptize you in the name of the Father and the Son and the Holy Spirit, who is equal (to the Father and the Son)." 12. When he comes up out of the water, the presbyter, with the oil of thanksgiving that he holds, seals his forehead, mouth, and breast with the sign of the cross, and anoints his whole body, his head and face, saying: "I anoint you in the name of the Father and the Son and the Holy Spirit." Then he dries him carefully with a cloth and, when he has been clothed, leads him into the church. 13. There the bishop, laying his hand on all who have been baptized, prays with these words: "We bless you, almighty God, because you have made these worthy to be born again, and on whom you have poured out your Holy Spirit, so that they are now united to the body of the Church, never to be separated by alien works. Give rather to those to whom you have already given forgiveness of sins the pledge of your kingdom also, through our Lord Jesus Christ, through whom be glory to you with him and with the Holy Spirit to the ages of ages. Amen." Then he seals their foreheads with the sign of love and kisses them, saying: "The Lord be with you." The baptized answer: "And with your spirit." So he does with each of those who have been baptized. 14. Now they pray with the whole (faithful) people, and (the faithful) kiss them, rejoicing over them with jubilation. 15. Then the deacon begins the ceremonies of the Mass, and the bishop brings the remaining parts of the mystery of the body and blood of our Lord; when he has finished, he gives communion to the people, standing at the table of the body and blood of the Lord. (Communion is given in this way.) The presbyters carry cups of the blood of Christ and other cups of milk and honey, to teach those who partake (who eat milk and honey) that they have been born again as little children, because little children are fed with milk and honey. If presbyters are not present (to carry these cups), let them be brought by the deacons. Then let the bishop give them of the body of Christ, saying: "This is the body of Christ," and let them say: "Amen." (In the same way) let those to whom the cup is given answer "Amen," after (the one giving it) has said: "This is the blood of Christ." Afterwards they take the milk and honey in remembrance of the age to come and of the sweetness of the good things announced to them by those signs, so that they may not return to bitterness or be scattered. Now they become perfect Christians, who enjoy the body of Christ and receive as an inheritance wisdom, by which their conduct is to be made bright with virtues, not only among themselves but also before all the nations, who, not without envy, will admire the progress of those who glory that their conduct is higher and more excellent than that of other people. 16. Those who are baptized, together with the others who are bound to their fast, shall taste nothing before they have taken of the body of Christ; if they neglected this, it would be counted not a fast but a sin. If anyone, (contrary to this law,) takes anything before the communion of the body, he opposes God and despises him. When the Mass is finished he is allowed to eat what he wishes. 17. Let all the catechumens be gathered together, so that one catechist suffices for them, to instruct them sufficiently; (let them learn) to pray and to kneel, and let them taste nothing before those who have been baptized have finished the communion of the body and blood.

Translated by Claude from D. B. Haneberg (Latin translation of the Arabic)'s Latin translation (1870) of the Arabic; neither is shown

XX. The twentieth canon, on the fast of the fourth and sixth days and of the forty days. On the fast days, which are distinguished by their names, the fourth and sixth days (of every week) and the forty (days before Easter each year, let everyone fast); whoever adds other fasts to these (times) will gain a reward, but whoever opposes this (law), excused neither by sickness nor misfortune nor necessity, is outside the canon and opposes God himself, who fasted for us. By the bishop's care, let bread purified by a blessing be sent to the catechumens, so that by eating it they may be associated with the church.

Translated by Claude from D. B. Haneberg (Latin translation of the Arabic)'s Latin translation (1870) of the Arabic; neither is shown

XXI. The twenty-first canon, on the daily assembly of the presbyters and the people in church. Let the presbyters, subdeacons, readers, and all the people gather daily in the church at cockcrow and devote themselves to prayer, to the recitation of psalms, and to the reading of the Scriptures with prayers, according to the command of the apostle: "Until I come, attend to reading." Clergy who neglect to come, hindered neither by sickness nor by a journey, are to be separated. As for the sick, their remedy lies in frequenting the church, so that they may enjoy the prayer; except one who suffers from a dangerous illness: such a one is to be visited daily by the clergy, who are to inform (the bishop) about him.

Translated by Claude from D. B. Haneberg (Latin translation of the Arabic)'s Latin translation (1870) of the Arabic; neither is shown

XXII. The twenty-second canon, on Passover week according to the Jews, on avoiding merriment, on the foods permitted in that week, and lastly on those who, when traveling, do not know the time of Pascha. Let the week in which the Jews keep Passover be observed by all the people with the greatest care, and let them take special care to remain fasting in those days from all desire, so that they abstain even from all cheerful talk; let sadness appear in their speech, because they know that the impassible Lord of all suffered for us at that time, so that we might patiently bear the sorrows by which we may be freed from those torments which we have deserved for our sins; and so that, having become sharers of the sufferings which he took on for us, we may be sharers of his kingdom. The food fitting for the paschal time is bread with only salt and water. If anyone is affected by sickness, or lives in the country where he knows no Christians, so that in the paschal time (Holy Week) he gives himself to merriment, not knowing the bounds of the holy season, or if he was compelled by extreme sickness (to omit the observance of the fast): let all these fast after Pentecost and religiously keep the paschal fast, so that it may be plain that their inner intention was not to make a pascha of their own, casting off fear and neglecting the fast, laying another foundation than the one that is laid.

Translated by Claude from D. B. Haneberg (Latin translation of the Arabic)'s Latin translation (1870) of the Arabic; neither is shown

XXIII. The twenty-third canon, on teaching: that it is broader than the sea, and that it is to be acquired with much effort. Our brothers the bishops in their cities (dioceses) have arranged each matter according to the commands of the apostles, our patrons, all of which we cannot recount because of the shortcoming of our office. Let those who come after us take care not to change those (apostolic statutes); for (the author) says of teaching that it is broader than the sea, without end. Let us therefore strive with great effort to acquire teaching of various kinds, and receive it wherever we find it.

Translated by Claude from D. B. Haneberg (Latin translation of the Arabic)'s Latin translation (1870) of the Arabic; neither is shown

XXIV. The twenty-fourth canon, on the bishop's visiting of the sick. That the sick who have a house ought to return to it when they have said their prayers in church. Let there be a deacon who accompanies the bishop at all times and points out to him each of the sick; for it is a great thing (a great comfort) for a sick man to be visited by the chief of the priests; (not seldom) he recovers from his illness when the bishop comes to him, especially if he prays over him; for the shadow of Peter healed the sick. But when (the sick man's strength) is so exhausted that his last day is at hand, the sick are not to be put out to sleep in the cemetery, but are to be with the poor. But one who has his own house, when he falls ill, is not to be moved into the church, but only to pray in the church and then return to his house.

Translated by Claude from D. B. Haneberg (Latin translation of the Arabic)'s Latin translation (1870) of the Arabic; neither is shown

XXV. The twenty-fifth canon. On the bishop's steward of the sick, and on the times of prayer. The steward is the one to whom the care of the sick is committed. Let the bishop provide for them, and let him hand over to the steward each thing, down to the vessels, that the sick need. Let all who belong to the order of Christians pray first at the time when they rise from sleep in the morning. When they wish to pray, let them wash their hands. Let them do the same before each work. Let them also pray at the third hour, because at that time the Savior was willingly crucified to save us, to grant us freedom. Then let them also pray at the sixth hour, because at that hour the whole creation was thrown into confusion because of the wicked crime committed by the Jews. At the ninth hour let them pray again, because at that hour Christ prayed and gave up his spirit into the hands of his Father. Let them also pray at the hour when the sun sets, because it is the completion of the day. Then let them also pray in the evening (in Greek, lychnikon), because David says: "By night I meditate." Then let them also pray at midnight, because David did the same; and Paul and Silas prayed at midnight and praised God.

Translated by Claude from D. B. Haneberg (Latin translation of the Arabic)'s Latin translation (1870) of the Arabic; neither is shown

XXVI. The twenty-sixth canon, on hearing the (divine) word in church and on prayer there. If a festal assembly is prepared for the word of God, let each one hurry with haste to gather (to hear) it, and let them know that they should much rather choose to hear the word of God than to enjoy all the splendor of this world, and let them reckon it a great loss to themselves if necessity sometimes keeps them from hearing the word of God. Let them strive, freed from business, to meet often in church, and bravely drive off the enemy's envy, especially if someone knows letters. He will gain all the more if he hears what he did not know; for the Lord is present in the place where the memory of (the divine) majesty is kept, and the Spirit descends on those gathered and pours out his grace on all. If there is a double-hearted man among them, let him lean on the others, because you have heard that they stand firm in the Spirit. Those who stay at home by their own reasoning do not obtain what they would hear in church. Let each one, therefore, strive with the greatest effort to frequent the church at all the times at which prayers are held in it.

Translated by Claude from D. B. Haneberg (Latin translation of the Arabic)'s Latin translation (1870) of the Arabic; neither is shown

XXVII. The twenty-seventh canon. It is commanded that one who does not go to church daily should nevertheless devote himself to reading the Scriptures; to this is added an exhortation to pour out prayers at midnight and at cockcrow, and to wash the hands at the time of all prayers. On whatever day someone does not go to church, let him take a book to read in it. Let the sun in the morning see the book upon your knees. Let a Christian wash his hands every time he prays. Those who are bound in marriage, whenever they wish to rise from their wife's side, are to pray; for marriage does not defile, and after the new regeneration (baptism) there is no need of a bath; apart from washing the hands, nothing further (is to be done), because the Holy Spirit gives fragrance to the bodies of the faithful and cleanses them all. Let each one therefore take care to pray with diligent zeal at midnight, because our fathers have said that at that hour all creation is made ready for the service of God's glory, and the ranks of angels and the souls of the righteous bless God; for the Lord testifies and says of this (night office): "But at midnight there was a cry: Behold, the bridegroom comes; go out to meet him." Further, at the time when the cock crows, prayers are to be held in church, because the Lord said: "Watch, for you do not know at what hour the Son of Man will come, (in the evening, or at midnight,) or at cockcrow, or in the morning." We are therefore bound to remember God at every hour. And when someone lies sleepless upon his bed, he ought to pray in his heart; doing this, we Christians, together with the catechumens, instruct one another in the service of God; then the devils cannot sadden us, since in every prayer we remember Christ.

Translated by Claude from D. B. Haneberg (Latin translation of the Arabic)'s Latin translation (1870) of the Arabic; neither is shown

XXVIII. The twenty-eighth canon. That none of the faithful may taste anything before he has received the holy (eucharistic) mysteries, especially in the time of the holy fast. Let none of the faithful taste anything unless he has first received of the sacraments, especially on fast days. Let the clergy take careful heed not to invite anyone to receive the sacraments except the faithful alone.

Translated by Claude from D. B. Haneberg (Latin translation of the Arabic)'s Latin translation (1870) of the Arabic; neither is shown

XXIX. The twenty-ninth canon. That the eucharistic offerings placed on the altar are to be carefully guarded, so that nothing falls into the holy cup, and nothing (of the holy hosts) falls from the presbyters or faithful who communicate, lest an evil spirit get hold of them. That nothing is to be spoken within the veil except prayers. That when the communion of the laity is finished, psalms are to be recited in place of bells. On the sign of the cross. On throwing the dust of the altar into the sacrarium. Let the clergy who are not occupied (with other duties) stand near the altar when it has been prepared (for completing the sacrifice); let one stand to keep watch so that no fly flies over it and nothing falls into the cup, from which would arise the gravest crime (literally, a crime of death) for the presbyters. Therefore let one guard the holy place. Let the one who distributes the sacrament and those who receive (communion) take the greatest care that nothing falls to the ground, lest an evil spirit be given power to invade him (who is guilty of this sin). Let no one speak anything within the veil except prayers and what is necessary for the service; nothing else at all. Let no work be done in that place. When the presbyters and deacons have finished the people's communion, let them enter (the choir) to recite (psalms). At every time whatever, at whatever hour they enter, because of the powers of the holy place, let the psalms be to them in place of the bells that were on Aaron's tunic; and let no one sit at that time, but let them pray and do nothing else, and let them (as they pass) bend the knee and prostrate themselves before the altar. The dust that is swept with brooms from the holy place they are to throw into the water of the billowing sea (that is, into the baptistery), and it is not to remain to be trodden by people, but (the holy place) is to be clean at all times. Sign your forehead (O Christian) with the sign of the cross to conquer Satan and to glory in your faith. Moses did this with the blood of the lamb, which he smeared on the lintels and doorposts, by which it came about that those living inside were kept safe; how much more will the blood of Christ purify and guard those who believe in him and trace the likeness of the redemption of the whole world, a likeness which, through the blood of the perfect lamb, that is, Christ, directs all the sacraments toward life and resurrection and sacrifice. Only Christians hear these things, because they have received the seal of baptism; for they have been received into the fellowship.