The Interpretations of the Theotokias by the Patriarch John Ibn Qiddis
Youhanna Nessim Youssef
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ACKNOWLEDGEMENTS
I should like to thank all those who have helped me with the publication of this text. First of all, the President of the Saint Shenouda Society for Coptic Studies, Mr Hany N. Takla, who helped me in acquiring several significant references.
I am always very well received by the staff at the Bibliothèque Nationale de France, but I usually forget to thank them for their hospitality and help. I would also like to thank my friend Gamal Hermina who provided me with a copy of the manuscript from the Coptic Museum with all the necessary authorizations.
The librarians of the University of Melbourne, the Australian Catholic University, and the United Faculty of Theology, were kind enough to facilitate my work by searching for references.
My friends Lisa Agaiby, Abanob Saad, and John D’Alton kindly helped me with my English. Basem Morgan helped me in typesetting and computer matters. Finally, I would like to thank the two reviewers and Gorgias Press for accepting my book for publication.
This work is dedicated to Professor Pauline Allen, director and founder of the Centre for Early Christian Studies at the Australian Catholic University.
Youhanna Nessim YOUSSEF
INTRODUCTION
Coptic history, especially of the early fourteenth century, is like a puzzle for which we do not possess all the pieces. In what follows, I will give an overview of relevant sources and their various interpretations. The sources can be classified under the following headings:
a- Coptic Sources: Our main sources are the Book of the History of the Patriarchs, ascribed to Ibn al-Muqqafa, as well as the Patriarchal History, attributed to Yusab, bishop of Fuwwah. The Synaxarion can be considered a good source of information, and secular sources provide historical context for the events. Many of these sources paint an image of John Ibn Qiddis as a beloved patriarch of the Coptic church, and his eulogy was still being transcribed after centuries of his death.
b- Islamic Sources: Valuable information is found in Islamic sources contained in the History of the Mamluk Sultans by alMufaddal Ibn Abi al-Fadail.
c- Liturgical sources: In addition to these historical sources, we have ones describing the liturgical activities of Ibn Qiddis and his contemporary, Ibn Kabar These shed additional light on Ibn Qiddis and his Interpretations of the Theotokias.
d- Manuscript colophons: The colophon of the Mingana Arabic 61 Coptic 2 manuscript provides important information about Ibn Qiddis’ time. Further information is found in the Coptic Museum Biblica 12 manuscript. According to the latter, John Ibn Qiddis was known as al-Mu’tamin and he copied the book of Isaiah.
e- A manuscript on the Consecration of Myron: The Paris National Library MS Arabe 100 gives an account of two Holy Myron consecration ceremonies performed by Ibn Qiddis. This manuscript also lists the participating bishops and their
dioceses. It thus sheds light on the pastoral activities of Ibn Qiddis as well as on the creation of new dioceses and disappearance of old ones.
f- Contemporary Copto-Arabic literature: Knowledge of Christian literary activity in the late thirteenth and early fourteenth century Egypt adds another piece to the puzzle.
All these axes of research contribute to our understanding of Ibn Qiddis’ main work that is published in the present book. We will discuss each of these axes in detail in order to give the reader a fuller understanding of the author and his work.
THE AUTHOR
The brief, anonymous1 chapter on the life of John VIII in the Book of the History of the Patriarchs, ascribed to Ibn al-Muqqafa, gives mere few details about John’s patriarchate He was the eightieth patriarch (1300–1320), known as Ibn Qiddis. In his day, Christians were forced to wear blue turbans, and a great earthquake took place. Ibn Qiddis also attended the funeral service of father Barsuma the Naked.2
The History of the Patriarchs, 3 attributed to Yusab, bishop of Fuwwah, has this to say:
The patriarch Anba Yuanis Ibn al-Qiddis, the eightieth.
1 Den Heijer 1989, p. 145.
2 Khater and Burmester 1970, pp. 134–135 (text), p. 231 (translation)
3 For this book, cf. Moawad 2006, pp. 255–270.
He was ordained on the 1st of Tut, 1017 AM (1300 CE), and during his days, there was the wearing of blue turbans, etc. In the year 1019 (1302 CE), there was a great earthquake on a Thursday in the middle of the day. This patriarch remained on the throne for 20 years and 23 days, and rested on the 4th of Baunah, 1036 (1320 CE). His consecration took place during the caliphate of the Imam al-Hakim Bi Amr Allah and the reign of the Sultan al-Malik al-‘Adil Mohamed Ibn Qalawūn. Praise be to God for ever and ever 4
The popular edition of the Synaxarion5 adds that John was from Minyat Bani Khasib, and was known as al-Mutaman Ibn al-Qiddis. (Prior to being elevated to the patriarchate, his name was John ibn Absal.) He became a monk in the monastery of Šahrān.
According to al-Mufaddal Ibn Abi al-Fadail, Ibn Qiddis was made a hegumen for the Muallaqah church on Tuesday the 14th of Amšîr, 1016 AM (8 February 1300 CE). This means that John was a mere monk before his election to the patriarchal seat.6 Ibn Qiddis’ ordination as patriarch, then, took place in Alexandria on Sunday the 19th of Amšîr.7
Great persecution took place in the days of this shepherd. In 1301, Sultan Qalawūn issued an edict ordering all Christian employees to be fired. The edict was renewed in 1321 by the same sultan.8 Moreover, Christians were made to wear blue turbans, and the churches of Old Cairo, Cairo, and the countryside were all closed, except for a few located in monasteries, Alexandria, and other villages.
During the persecution, hundreds of Christians denied Christ and converted to Islam; so much so that 450 persons were said to convert to Islam daily.9 In response, a messenger from Barcelona was sent by the king of Spain to intercede for the Christians. Subsequently, two churches were re-opened: the church of the Virgin in
4 al-Suriani and Daoud, n.d., p. 182.
5 The Mahabah edition, pp. 223–224. Labib 1991.
6 Burmester 1960, p. 9 (text), p. 54 (translation)
7 Blochet 1928, p. 158[664]–159[665]. This, however, is not the date given in the History of the Patriarchs.
8 Fattal 1958, p. 262.
9 Fattal 1958, p. 173.
Harit Zuwaylah and the Melkite church of St. Nicholas at Hammam al-Akhawayn 10 The church of Harit al-Rum remained closed for eleven years and was re-opened on the 23rd of Tut, 1311 CE.11 Ibn Qiddis was the last patriarch to dwell in the church of Abu Seifen in Old Cairo, and it was he who transferred the throne to the church of Harit Zuwaylah.12 Ibn Qiddis resided in this church from 1303 CE onwards, when a great earthquake occurred and destroyed many parts of Syria and Egypt. Ibn Kabar mentions that the patriarch made modifications to the liturgy (the Eucharist). It was also during the reign of Ibn Qiddis that Saint Barsuma, known as “the Naked” (Bin al-Tabban), died. The patriarch prayed over him on the 5th of Nasi, 1021 AM
According to Symon Semeonis (1322–1324 CE), churches were forced to close in 1320. The closure lasted for three years and ended the year Ibn Qiddis died.13
Islamic sources mention that John’s election and consecration as patriarch took place during the second reign of al-Nasir Muhammad (1299–1309 CE) and that it was quietly performed without opposition. The patriarchate of John Ibn Qiddis succeeded that of Theodosius II (1294–1300).14 Theodosius II seems to have been unpopular, and unrest began to manifest during his brief reign. This unrest is reflected in a homily delivered by Ibn Kabar on the occasion of a meeting with the patriarch.15
John Ibn Qiddis was also a contemporary of Baybars-Jashankir (1309–1310), who was followed by al-Nasir in his third reign (1310–1341). During this period, the Copts suffered from a setback due to restrictions on their freedom imposed by a Maghribi vizier. On his way to Mecca for a Muslim pilgrimage, the vizier passed through
10 The emperor of Constantinople also tried to intercede for the Christians in Egypt, Blochet 1928, p. 195[701]. It is noteworthy to mention that the church of the Crucifixion in Jerusalem was destroyed and became a mosque.
11 Forget 1963, p. 37
12 R.-G. Coquin 1991b; Blochet 1928, pp. 38[544]–40[546], 67[573]–73[579], 95[601]–92[602]
13 C. Coquin 1974, p. 95.
14 Labib 1991, pp. 2241–2242.
15 Habib Girgis 1914, pp. 207–209.
Cairo.16 While riding in the city, he noticed a well-dressed person on horseback with poor folk surrounding him, asking for favours. When the vizier inquired about the dignitary, he was infuriated to learn that the individual was a Coptic Christian. The vizier went to al-Nasir and his viceroy, Salar, to protest that “infidel” Christians could occupy such high positions. As a result, the Copts suffered from the enforcement of antiquated and humiliating decrees. They were ordered to wear blue turbans and girdles and to ride donkeys instead of horses In a similar vein, Jews were required to wear yellow turbans. The patriarch and the chief rabbi were summoned to the court and both were ordered to enforce these regulations in their respective congregations. The Maghribi vizier also tried to convince the local authorities to destroy churches, but his attempts failed because the chief justice issued a special juridical verdict (fatwa). According to the verdict, the Covenant of ‘Umar had specified that only newly built churches could be demolished, whereas older ones had to be protected. The chief justice in question was Taqi al-Din Muhammad ibn Daqiq al-‘Abd, a Muslim whose ancestors were Islamized Copts.17 Yet the verdict did not stop a Muslim mob from mounting frequent attacks on the churches.
In 1303 CE, Baybars abolished the custom of celebrating the relics of John of Sanhut.18 According to Maqrizi, all churches were again closed in 1316 CE and only the Muallaqah church was reopened two months later.19
John Ibn Qiddis was one of the most beloved patriarchs in the Coptic church. His eulogy, which was still being transcribed centuries after his death,20 depicts the patriarch as a saint.
Here is the colophon:
16 El-Leithy 2006, pp. 106–108.
17 Quatremère 1845, Vol. 2, pp. 179–180.
18 Meinardus 1970, p. 172, Viaud 1979, p. 10. Lutfi 1998, pp. 254–281.
19 C. Coquin 1974, p. 68.
20 Cf. Abd El Shahid 2005, pp. 71–72, Number 425 (6509).
Remember the poor, humble scribe, Girgis (George), originally from Behnasa and now dwelling in (the church) of Abû Seifen. The humble Girgis, the disciple of hegumen Barsûm, the minister of Abû Seifen, (located) in the street of the river21 in the lane of the patriarch in Misr al-Qadîmah (Old Cairo). Thanks be to God for ever and ever, Amen!
On the 7th of the month of Misrâ, in the year 1409 of the martyrs (= 1693 CE).
And here is the text of the eulogy itself:
21 Lit. “the sea.”
22 Read:
In the name of the Father, the Son, and the Holy Spirit, One God!
A eulogy read on the father patriarch Anba John, son of Misak, 80th among the patriarchs, in the year 1036 (= 1320 CE), which is the twenty-first year of his patriarchate. His leadership lasted twenty years and three months and a half. May his blessings be with us. Amen!
Glory be to God of the living and the dead who rules with the authority of his might in heaven and earth; who is glorified by the thrones and the ranks; who is hallowed by the Cherubim and the Seraphim, the choirs, and the hosts. He who lifts the souls of the righteous to the place of lights*; who transfers them from
the perishable world to the world of stability; granting the world according to his true promises in that paradise that no mind had imagined,23 rewarding them instead of the world from the perishable of this age to the remaining (things) for ages and generations. To him is the glory both now and ever, from the sunset to the dawns, with His Unique Son who is the high priest of the good things to come,24 as the tongue of the sublime perfume, Paul the chosen one, has said. He established for us, according to his rank, priests that minister to Him, and high priests to His Holy Spirit the Paraclete and the comforter, who distributes the spiritual gifts over His pure Apostles* as tongues. He made His holy church as a type of heaven in its ranks. He established priests shining like stars and their leaders like their suns. He perfected the arrangement of its structure, as well as the structure of its arrangement, he adorned the discipline of its condition and the condition of its discipline.
He instituted, for His rational flocks, an awaking guard for their protection, surrounding and confirming them so as to safeguard them to preserve them from the pouncing wolves, and restoring them. And [He established] leaders to pasture his flock to the green pastures and by the water of life, he reared them25 which safeguarding them from harm and watered the crops and prepared them as goodly food that will fortify the weakened forced, treat them with the healing medications which cure the sick souls and make them return, by what they took from our Lord to Him is the Glory— and His Apostles. And by what he ordered them with the Apostolic canons and what we should do and what beseech from the Lord may his mention be elevated on their behalf to loosen the bonds of the sins, and they ask for them from His generosity which overflowed from the good gifts and grants explaining the word with straightforwardness and in consolation and peace. Then, when he accomplished his straight race, the Lord transferred him to the paradise of Joy to rest from the heavy weight he had carried and enjoy by
23 1 Cor 2:9.
24 Heb 9:11.
25 Ps 22[23]:2.
that transfer in the time that our Lord knows. As the one who knows the hidden things—may He be blessed who sits on the Cherubim and looks towards the lowly the traces of whose sublime judgements no one can follow; no one can comprehend the mysterious consequences that are beyond enlightened minds, and all his deeds are full of wisdom, which is above understanding.
You are aware, O masters, the chosen leaders, the holy righteous fathers, and beloved pure friends, the sons of the church of the universal Apostolic church, who are born from the sublime birth from the water of the baptism the news of God (regarding) your orphan state and let Him forgive your sins and let Him light your minds with his Holy Spirit that our father lord, father, the servant and doer, the virtuous, perfect, the clever, brilliant, the bright star, the master of the church and the lamp of the law, the father of fathers, the leader of leaders, the thirteenth of the disciples Apostles, the fifth of the evangelist preachers, the great among the patriarchs, who is equivalent to the life of the angels, Anba … the patriarch of the great city Alexandria and of Egypt and the western cities, Ethiopia and Nubia, and all the preaching of the disciple of Mark, who has the sweet tongue, and priest and the beautiful mind, the Davidic and excellent teaching, the theologian, whom the Lord established as a successor upon His church and a shepherd on His flocks. He conducted a commendable life, he left great reforms. He was tested immediately from the start and he was patient about what happened to his people and his church in difficult temptations. He became stronger in it with thanksgiving. He was in a tough situation but accepted it with patience without complaint. He relied on the Lord, who helped him. He remained in his hope and it protected him. He was preserved. He prayed and remained pure from (all) pollution. He consolidated its corners and constructed its basis, helping the poor among his people. He had mercy and pity upon them. He made the hearts of their rulers to be compassionate over them. He opened the gates of the church and he cared about the hopeless and the miserable through the prayers of this father and his beseeching and his intention, the Lord […] in his retreats, and he was away from the suspicions and clear from distrust. He excelled in good
things and was careful in the consecration (i.e., not using simony)26 to be pure in order that his plant that he cultivated in the church of God be fruitful. He respected the canons of monasticism, knowing his duties, prayers and laws. His philosophy was to be joyful and full of charity and he embodied all the other lovely and good qualities. When he completed his time, the Lord summoned him. He (the Lord) called him and he (the patriarch) hastened to go. Behold, he became one of the reposed ones and joined the predecessor fathers. He became one of the rank of the previous patriarchs and he accomplished (this race) with the winners. … Here he mentions the names of the patriarchs who took off the perishable cloth…
LITURGICAL ACTIVITIES OF IBN QIDDIS
In addition to this meager biographical data, we know that immediately after his ordination as patriarch in the Muallaqah church,27 Ibn Qiddis ordained Šams al-Riyāsah Ibn Kabar as a priest to serve in the Muallaqah church, which was the patriarchal residence. Ibn Kabar gave the first of his homilies on February 21, 1300 CE; Ibn Qiddis had been ordained just one week earlier, on February 14, 1300 CE.
Ibn Qiddis’ first visit to the monasteries forewent the traditional visit to Wadi Natrun. He went to the monastery of Šahrān instead 28 It seems that this decision was motivated by security concerns, and hence we find no record of any opposition from the monks of Saint Macarius.
Ibn Kabar delivered several homilies reflecting the situation of the Coptic church under the patriarch Ibn Qiddis. Among them are these homilies:
26 This means that he did not sell the clerical dignity for money as some patriarchs were accused of doing. Cf. Meinardus 1991, p. 517.
27 Blochet 1928, p. 158.
28 Khalil 2000, pp. 629–655.
Various homilies delivered by the priest Shams al-Ryasah Ibn Kabar
A homily delivered on the day of salvation when the Muallaqah church in (Old-) Cairo was re-opened after its closing on the second day of the month of Kiahk in the year 1019 AM (=November 28, 1303 CE).29
A homily delivered in the year 1029 AM (=1313 CE) when the church of Saint Mercurius was re-opened after twelve years of forced closure.30
The homily was delivered on the 26th of Tubah (January 21, 1313 CE).
A homily delivered during the first meeting with the patriarch Anba John Ibn al-Qiddis in the monastery of Šahrān, on the second Sunday of the Lent in the year 1016 (1300 CE).31
A homily delivered on the arrival of Cyrus the king of Nubia 32
The date and purpose of this visit are unknown. There was another visit of a Nubian prince Qafri (commemorated on the 23rd of Kihak), who became a monk in Upper Egypt under Anastasius, perhaps in the eighth century.33
29 Habib Girgis 1914, pp. 195–203.
30 Habib Girgis 1914, pp. 204–207.
31 Habib Girgis 1914, pp. 210–213.
32 Habib Girgis 1914, pp. 213–215.
33 Cf. also Crum 1932, pp. 137–148; and R.-G. Coquin 1991, p. 126b.
The homilies for Palm Sunday,34 Maundy Thursday,35 the Feast of the Transfiguration,36 the feasts of the Apostles and Saint Mark,37 the feast of the martyrs,38 and the feasts of the women-saints,39 are not dated. They do not contain any historical data.
The homily for the Feast of Pentecost is dated to the year 1019 AM (1303 CE).40 There is a homily to be read during the consecration of bishops, showing that such consecrations were frequent. This is also supported by a comparison between the lists of bishops attending the Myron ceremony.41
In addition to these, there is also the fourth homily of the first Sunday of Kihak, delivered by Ibn Kabar in the presence of Anba John Ibn Qiddis, (perhaps in the same year, after the re-opening of the Muallaqah church).42 The fifth homily was delivered by Ibn Kabar in the years 1019 AM (1303 CE) and 1029 AM (1313 CE) on the second Sunday of Kihak in the years of the respective re-openings of the Muallaqah and Saint Mercurius churches.43 There is also a homily on the Epiphany, delivered in the year 1019 AM.44
The Book of the Lamp of Darkness by Ibn Kabar contains liturgical data concerning pastoral activities of Ibn Qiddis. In Chapter XV concerning the consecration of the baptistery we read:
34 Habib Girgis 1914, pp. 81–88.
35 Habib Girgis 1914, pp. 89–93
36 Habib Girgis 1914, pp. 124–128.
37 Habib Girgis 1914, pp. 150–152.
38 Habib Girgis 1914, pp. 163–166.
39 Habib Girgis 1914, pp. 166–168.
40 Habib Girgis 1914, p. 119.
41 See below.
42 Habib Girgis 1914, pp. 18–20.
43 Habib Girgis 1914, pp. 21–26.
44 Habib Girgis 1914, pp. 43–48.
“The righteous father, the president, who composed this book, may God give rest to his soul: ‘With patriarch Anba Yuanis, may God give rest to his soul, I attended the consecration of the baptistery, which had been broken and repaired without renovation and what was approved in it. The beginning of the prayer is the prayer of Thanksgiving. Then come the offering of
incense and Psalm 50, as well as these lectures, a Chapter from the Pentateuch:
“And the Lord talked to Moses and said to him: “Prepare a laver of brass … and they purify themselves and worship Me.”45
He then read the Pauline (Epistle), which was arranged for the liturgy of the crowning, from Ephesians 3:
“I beseech you my brethren… according to the measure of the gift of Christ.”46
The Psalm:
“Purge me with hyssop”47
The Gospel: he read two sections from the holy Gospels. One was Matthew 16:13-20:
“When Jesus came into the coasts of Caeserea Philippi… He was Jesus the Christ”
The other one was from Luke. Its beginning is:
“And [Jesus] entered and passed through…. to save that which was lost.”48
He then said the seven litanies and then one litany, Our Father, the absolution and Alleluia with the tune of the baptism and the troparia in the book of baptism and he [the patriarch ibn Qiddis] anointed the baptistery with the Galilleon and the Myron and the borders and the bottom. In conclusion, he read the blessing and the Canon of the end of the prayer.”
49
Ibn Kabar also mentions patriarch Ibn Qiddis another time:
45 Exod 30:17–30.
46 Eph 4:1–7.
47 Cf. Ps 51[50]:7–10
48 Luke 19:1–10.
49 Mina Foundation 1998, pp. 98–99. I was unable to find this text in Paris Arabe 203 fol. 194r–195r.
Then I [Ibn Kabar] attended with him [Ibn Qiddis] the consecration of a renovated baptistery in the church of saint Mercurius on Sunday, the 10th of Tubah, in the year 1030 AM [5 January 1314 CE]. He placed seven lamps on seven earthenware stands and three small pitchers filled with water. He said the Thanksgiving and offered incense, reading Psalms 50, 131, 132, 134, and 135,50 and then from the prophets and the Gospels, concluding with the absolution and the blessing.
While talking about the offering of the incense, in Chapter XVI of the book Lamp of Darkness, we find in the margin the following notes:
“Patriarch Anba Yuanis Ibn al-Qiddis had agreed with a group of deacons of the Muallaqah to read the doxologies on Saturdays, especially on Saturdays during the fast.”51
“The custom in the Muallaqah and other [churches] is that, when the Gospel reading is finished, to kiss it [the Gospel], men
50 Burmester 1932, pp. 235–254, and especially p. 249.
51 Villecourt 1924, pp. 201–280, especially p. 243. Mina Foundation, p. 112.
Not mentioned in Paris Arabe 203 fol. 199v.
first and then the women. The patriarch52 had ordered the custom of the monks be followed; they delay the kissing of the Gospel until the end of the prayer and then kiss it [the Gospel] together with the cross. This became the custom in all the churches.”53
Some inhabitants of Old Cairo [Misr] used to sit down during the reading from the prophets. Patriarch Anba John commanded that they remain standing through the whole reading, because they are in the middle of a prayer.”54
Ibn Kabar, while talking about the Theotokias, says that “the fathers also made interpretations.” The Uppsala manuscript adds that “the best ones are those that are most ancient.”55
It is hard to understand what is meant here by the ‘fathers,’ as the context is not clear. However, Ibn Kabar specifies that these Tafasir are sung by monks. Hence, the fathers referred to could be these monks. But by ‘fathers,’ Ibn Kabar may also have meant ‘the fathers of the church,’ that is, the patriarch and the bishops.
The text of Ibn Kabar in the Uppsala manuscript emphasises that the best interpretations are ancient. With this wording, Ibn Kabar intimated that he did not agree with the interpretation of his contemporary patriarch.
An appendix in the Paris Arabe 203 manuscript of The Lamp of Darkness provides a list of patriarchs of the Coptic church. One of the most developed entries is the one that deals with John Ibn Qiddis:
52 Mina foundation adds: “Anba Yuanis known as Ibn al-Qiddis”
53 Paris Arabe 203 fol. 200r. Villecourt 1924, pp. 201–280; especially p. 223, nn. 6–7. Mina Foundation, p. 115.
54 Villecourt 1925, pp. 261–320, especially p. 268. Mina Foundation, p. 145.
55 Villecourt 1924, p. 230.
“John son of Isaac from Miniyah Bou Fis, twenty years, three months and twenty days [as patriarch], from 14 Amshir 1016 to 4 Baunah 1036 [8 February 1300–29 May 1320].
Under his pontificate, the [government of the] sultan imposed many new obligations on the Christians and Jews, including an obligation for the Christians to wear blue turbans in order to humiliate them. By this obligation, they have to ride donkeys with two knees on one side, and there are other [restrictions]. Churches were closed first in Misr [Old Cairo] and Cairo and then in all the other provinces of the Egyptian Empire, except churches in the monasteries and in Alexandria and others in the countryside.
An ambassador of Lascaris, emperor of Constantinople, arrived in order to intercede for the Christians. The Muallaqah church of our Lady in Qasr al-Šam‘, the church in Misr [Old Cairo], and the Melkite church of Michael in the same suburb were opened after six hundred and three days of closure.
Also an ambassador from the king of Barcelona arrived with an intercession. Two other churches were opened: The church of Our Lady in the suburb of Harit Zuweilah and the Melkite
church of Saint Nicolas in the suburb of the Bunduqaniyin [Venetians].
This situation has remained till now. We put our hope in God!”56
Another witness to the liturgical activities of Ibn Qiddis is the Manuscript Mingana Arabic 61 Coptic 2. Here is the Colophon (fol. 253r):
56 Paris Arabe 203, fol. 285v (292v in Coptic). Tisserant and Wiet 1923, pp. 377–378.
Fol. 254r
In the name of the Father, the Son, and the Holy Spirit, the Holy Consubstantial Trinity. This is our God. We are Christians.
This good remembrance, holy is this holy book of the consecration57 by the virtuous58 father, the faithful shepherd whom Christ established over His pure sheep, whom He bought with His precious blood, in order to pasture them in the fertile garden59 and feed their souls with his honest teachings and to make their fallen souls to stand. The teacher, the guide, the one who is straight [fol. 253v] in his paths, the firm stronghold who pounds the afflicted, the quencher of the burning arrows, the
57 Coptic reads differently: “This holy book of the consecration is the good remembrance…”
58 Coptic: “most holy.”
59 Coptic: “in a fatty place.”
