The Canons of Cyril of Jerusalem from the Kitāb al-Hudā

As Paul Bradshaw has observed several times, the church orders tend to survive in churches on the margins. Significantly they are also found, frequently, in collections of canon law from these marginal churches, among other more “canonical” material. Notes on some of these, which contain church order material, may be found in the conspectus below, and in Daniel Vaucher’s post on the Kitāb al-Hudā.

In thinking about this material recently I come to realize that another peculiarity about these collections and their contents is the continued production of pseudonymous canonical and liturgical material. Thus in the Kitāb al-Hudā we find canons attributed to Cyril of Jerusalem. Graf (GCAL 1, 335-337) lists three pages of Cyrilline pseudepigrapha in Arabic, including this. I present a somewhat provisional translation; what is good in it is largely due to the efforts of others (who have requested anonymity). In spite of the uncertainties and frequent lack of clarity, given that these canons are not otherwise extant and have never been translated, I thought it worth making this public. However, I cannot stress too much that there is a great deal of obscurity here, and that on occasion this rendition is little better than guesswork. My sole excuse is that this a first journey into terra incognita without any navigational tools.

The opening line has a striking resemblance to one of the canons among the the otherwise unidentified “A little of the canons of the apostles and the fathers, through which the church of Christ is truly united” which is found in the collection of canonical material in the E recension of the Didascalia apostolorum (see pp 274-275 of my version). Thus compare: Canon 17 of these: “Nor should a presbyter baptize his bodily child, unless death should threaten the child and no other presbyter is there to baptize him” with the opening line of these canons. This is the only direct parallel but the preoccupations of the documents seem largely the same. There is thus a similar concern with who may marry whom, though the concern here is that baptism creates a familial relationship which might put persons unrelated by blood into a familial relationship (water being as thick as blood!) Vööbus (CSCO 402, 42) suggests that the source of the canons found in the Didascalia is the Canons of an otherwise unknown Johanan found in the West Syrian Synodicon, but although the concerns are again similar, there is no evident literary relationship. The three share a milieu, but little else.

Frankly, this material raises as many questions as it does answers, not the least of which being those of date and provenance. All I can say on this is that it is of a date and provenance entirely out of my field of expertise!

The translation is derived from the text of Pierre Fahed, Kitāb al-Hudā ou livre de la direction (Aleppo: Imp. Maronite, 1935), 216-219.

The canons of Cyril of Jerusalem concerning baptism and marriage in the radiant faith

It is not permitted that a presbyter should baptize his son if another priest may be found, except in case of necessity. In case of necessity this is allowable to him. But he abstains from sexual intercourse for forty days. It is likewise not allowed to accept the baptism of the sons of his brothers, or an aunt’s child, or an uncle’s child, or a maternal aunt’s child, or a grandmother’s child. It is not permissible for them to accept baptism for any children of these at all.

A deacon is not permitted to anoint his son with oil. A deacon other than he is to take him down to the baptism and bring him up from it. To him it is not permissible.

It is not permissible at all that a priest should be kissed by a layman; nor should he kiss his son.1 And if he does this he is to separate from his wife for ever, and he is not permitted to take another, and if he marries he is banned from the sacrifice for the period of his life, and so it is for a woman, as for a man.

And if two men receive baptism it is not permitted that either should marry the other’s sister, or his daughter, or his mother, or his daughter’s daughter, nor his son’s daughter, or his sister’s daughter, or his paternal uncle’s daughter, nor his maternal uncle’s daughter, nor his maternal aunt’s daughter, nor the daughter of a half brother2 before the baptism. Even if she was born after the baptism it is not allowed, or even if this is agreed among them prior to the baptism. This is permissible for them if they are unrelated, but if they are for four generations then this is not permissible to them. And if their parents had children, male or female, and they wish to marry them to each other it is permissible for them to do so. This is no crime for them. And if there are sons to the father, or children to the mother,3 then they are not to construct a marriage between their children, or their children’s children at all, nor any of their family line, because baptism has brought about a comprehensive lineage. It is not permissible for that is an offence to Almighty God.

It is not permissible for a woman to kiss a man, or for a man to kiss a female.4 It is not permissible for a man and a woman to receive baptism at the same time, since if they die and they had done this then it is not permissible for their children or their children’s children to marry each other.

And it is not permitted for a deacon to marry a widow, even if she is abandoned. And for a presbyter, even if he is a young man and his wife has died, it is not permitted that he should marry another. And if he marries he commits fornication, and a fornicator does not serve at the altar of God, because he has preferred marriage to the priestly priesthood. Likewise the priestly class is not to marry a widow, even if they were married to priests and are bar adta (children of the church.) Both the presbyterate and the diaconate; and the orders below them, it is not permissible that they be given the priesthood except after they are married.

If they stipulated to themselves5 that they would be steadfast in virginity and purity this is excellent. Whoever breaches his undertaking and gets married after accepting the prayer of ordination should be rejected, because he has violated the covenant of God Almighty and his promise. And God, blessed be his name, will set him afar off and he will not attend the sacred mystery at all.

The deacons and those who are beneath them in their degrees, the sub-deacons (transliterated) and readers and psalmists, let them be received into the order of priesthood a year after their marriage. And if they do not desire marriage and they have a good reputation, and they stipulated concerning themselves to God that they are not to be married, then that is excellent. Yet if they go on to get married they are not to serve at the altar of almighty God. Anyone who has ascended any of the priestly ranks is not permitted to marry two women. Anyone who goes on this way is not to serve the altar of almighty God, such is not permitted by this decree, and so should be removed and rejected, because he has disobeyed, and fallen under judgement because he is like a fornicator, and it will not be forgiven him. It is not permitted that somebody who has committed this sin should appear in his place before the altar at all, because he has preferred marriage to the discipline of Christ. For this reason he is banished from the holy camp, to take his place in this world. If a priest marries a third time, then his face should be spat upon, and he should burn in the fire. And his priestly clothing, and his crown should be removed and he should be prohibited from the sacrifice for the span of his life. And this decree is for the diaconate and the priesthood: whoever has donned the crown of the Lord, and those who are beneath them, like readers and psalmists and ܘܕܝܘܢܐ ܘܪܣܡܐ.6

They shall distribute the body at the gate of the holy house and they shall not approach the altar at all. And to a laymen likewise they should not distribute the body from the altar, even if they are honoured patrons, but they shall distribute the sacrifice to him outside the door.

Such are the canons.

1Reading the verb qbl as a form II and accepting that there is a double object (as found often in Syriac texts). Otherwise the sentence might be construed: “It is not permissible for a priest to receive it, a layman will not kiss his son.” This does not make much sense to me. But even this version has its problems!

2Literally “nor the daughter of a companion in birth”. Taken here to mean a half brother through a different father.

3Taken as meaning stepchildren.

4Again reading qbl as a form II. Cf. Traditio apostolica 18.4.

5Literally “to their souls”.

6I can make nothing of these two Syriac words! My understanding is that the karshuni MSS were derived from MSS in Arabic script, and possibly by scribes with no knowledge of Syriac. The scope for confusion is thus extensive. Note that the previous words, readers and psalmists, are also found in Syriac here.

Advertisement

Leave a comment

Filed under Other church order literature

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s