Didascalia Apostolorum 3.9–4.4.2

English translation by R. H. Connolly (1929); the original is not shown

That a woman should baptize, or that one should be baptized by a woman, we do not counsel, for it is a transgression of the commandment, and a great peril to her who baptizes and to him who is baptized. For if it were lawful to be baptized by a woman, our Lord and Teacher Himself would have been baptized by Mary His mother, whereas He was baptized by John, like others of the people. Do not therefore imperil yourselves, brethren and sisters, by acting beside the law of the Gospel. [iii ro] But concerning envy or jealousy, or slander and to fault-finding, or contention and ill-will, and carping or rivalry, we have already told you that these things ought not to be found in a Christian; but among widows it is not fitting that any one of them should so much as be named. Yet because the author of evil has many wiles and devices, he enters into those who are no widows and boasts himself in them. For there are some indeed who profess themselves widows, but do not works worthy of their name. For not for the name of widowhood are they found worthy to enter into the kingdom, but for faith and works. For if one practise 2 good works, she shall be praised and accepted; but if she practise evil works and do the works of the Evil One, she shall be blamed and cast out of the kingdom everlasting: because she has left the things eternal and desired and loved H Now we see and hear that there are widows in whom there is envy one towards another. For when thy fellow aged woman has been clothed, or has received somewhat from some one, thou oughtest, O widow, on seeing thy sister refreshed—if thou be a widow of God—to say: ‘Blessed be God, who hath refreshed my fellow aged woman,’ and to praise God; and afterwards (to praise) him that ministered, and say: ‘May his work be acceptable in truth, and: ‘ Remember him, Lord, for good in the day of Thy recompense, and my bishop who hath ministered well before Thee and hath dis- But concerning, etc.] mepi POdvov i) (Xov 3) Katadadias i) EpSos i) pensed the alms fairly; for my fellow aged woman was naked, and hath been provided: and add unto him glory, and give him also a crown of glory in the day of the manifestation of Thy coming. And likewise also the widow who has received 5an alms of the Lord, let her pray for him that provided this ministration, suppressing his name like a wise woman, that his righteousness may be with God and not with men,—as He said in the Gospel: When thou doest an alms, let not thy left hand know what thy right hand doeth—lest, when thou pro- nounce and reveal his name in praying for him that gave, his name be disclosed and come to the ears of a heathen, and the heathen, being a man of the left hand, know it. Or it may even chance that one of the faithful, hearing thee, will go out and talk: and it is not expedient that those things which are done or spoken in the Church should come abroad and be revealed; for he that divulges and speaks of them disobeys God, and becomes a betrayer of the Church. But do thou in praying for him suppress his name; and so shalt thou fulfil that which is written, thou and the widows who are such (as thou): for you are the holy altar of God, (even of) Jesus Christ. But now we hear that there are widows who do not behave according to the commandment, but care only for this, that they may stray and run about asking questions. And moreover she who has received an alms of the Lord—being without sense, in that she discloses (the matter) to her that asks her—has revealed and declared the name of the giver; and the other, hearing it, murmurs and finds fault with the bishop who has dispensed, or with the deacon, or with him I2 a man of the left hand] See p. 110. altar of God] See p. 88, who has made some gift, saying: Knewest thou not that I was nearer to thee and in more distress than she?’ And she knows not that it was not by man's will that this was done, but by the command of God. For if thou protest and say to him: ‘I was nearer to thee, and thou knewest that I was more naked than she': it behoved thee to know who it was that commanded, and to be silent and not find fault with him that ministered, but to go into thy house and fall upon thy face and give thanks to God for thy fellow widow ; and to pray likewise for him that gave and for him that ministered, and to beseech the Lord that He would open to thee also the door of His favour. And the Lord would presently have heard thy prayer bountifully, and have sent thee more favour than thy fellow widow, from whence thou never thoughtest to receive a ministry ; and (such) proof of thy patience would have been praiseworthy. Or know you not that it is written in the Gospel: When thou doest an alms, sound not the trumpet before men to be seen of them, as the hypocrites do. For verily I say unto you, they have received their reward. Now if God has commanded that a ministry be ministered in secret, and he that ministered did so minister: why then dost thou, who hast received in secret, proclaim it openly? Or thou, again (who hast not received), why dost thou question it? For thou not only findest fault and murmurest, as one who is no widow, but even utterest a curse like the heathen. Or hast thou not heard what the Scripture saith: Avery one that blesseth, is blessed; and every one that curseth, is cursed? And again in the Gospel He saith: Bless them that curse you ; and again: When ye enter into a house, say: Peace be in this 12-13 thy prayer bountifully] Or ‘ thy prayer (made) without envy’; but without envy’ is used to render 18 before men to be seen of them) From the previous verse, Mt. vi I. 23 Or thou, again] Clearly the other widow is meant, who grumbled and asked questions (see above) house. And tf that house be worthy of peace, your peace shall come upon it; but if it be not worthy, your peace shall return unto you. (iii. rr] If then peace returns to them that send it, much more will a curse return upon those who utter 5it idly: because that he upon whom it was sent does not merit to receive a curse, For every one who curses a man idly, curses himself, since it is written in Proverbs: As birds and fowl fly, so do idle curses return. And again He saith: They that utter curses are void of understanding. For we are to set forth in a parable by the example of the bee, as the Lord saith: Go the bee, and learn how she worketh. For her work she performeth in wisdom ; and there ds brought of her labour to be food for rich and poor. Beloved and praiseworthy is she, albeit she is little in strength. As then the bee is little 27 strength, and when she has stung a man she loses her sting, and becomes barren and presently dies; so also we the faithful in like manner: whatever evil we do to another, we do it to ourselves; for, Whatsoever thou hatest that it should be done to thee, thou shalt not do to another. Wherefore, every one that blesseth ts blessed. Do you therefore admonish and rebuke those (widows) who are undisciplined and likewise exhort and encourage and help forward those who conduct themselves rightly. And let widows keep themselves from cursing, for they have been appointed to bless. Wherefore, let not the bishop, nor a presbyter, nor a deacon, nor a widow utter a curse out of their mouth, that they may not inherit a curse but a blessing. And let this also be thy care, O bishop, that not even one of the laity utter from his mouth a curse: for thou hast the 18 Whatsoever thou hatest, etc.] See p. 4, 1. 26.

English translation by R. H. Connolly (1929); the original is not shown

On the appointment of Deacons and Deaconesses. Wherefore, O bishop, appoint thee workers of righteousness as helpers who may co-operate with thee unto salvation. Those that please thee out of all the people thou shalt choose and appoint as deacons: a man for the performance of the most things that are required, but a woman for the ministry of women. For there are houses whither thou canst not send a deacon to the women, on account of the heathen, but mayest send a deaconess. Also, because in many other matters the office of a woman deacon is required. In the first place, when women go down into the water, those who go down into the water ought to be anointed by a deaconess with the oil of anointing ; and where there is no woman at hand, and especially no deaconess, he who baptizes must of necessity anoint her who is being baptized. But where there is a woman, and especially a deaconess, it is not fitting that women should be seen by men: but with the imposition of hand do thou anoint the head only. As of old the 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 of women ; and afterwards—whether thou thyself baptize, or thou command the deacons or presbyters to baptize—let a woman deacon, as we have already said, anoint the women. But let a man pronounce over them the invocation of the divine Names in the water. And when she who is being baptized has come up from the water, let the deaconess receive her, and teach and instruct her how the seal of baptism ought to be (kept) unbroken in purity and holiness. For this cause we say that the ministry of a woman deacon is especially needful and important. For our Lord and Saviour also was ministered unto by women ministers, Mary Magdalene, and Mary the daughter of Fames and mother of Fose, and the mother of the sons of Zebedee, with other women beside. And thou also hast need of the ministry of a deaconess for many things; for a deaconess is required to go into the houses of the heathen where there are believing women, and to visit those who are sick, and to minister to them in that of which they have need, and to bathe those who have begun to recover from sickness.

English translation by R. H. Connolly (1929); the original is not shown

And let the deacons imitate the bishops in their conversation: nay, let them even be labouring more than he. And let them love filthy lucre ; but let them be diligent in the ministry. And in proportion to the number of the congregation of the people of the Church, so let the deacons be, that they may be able to take knowledge (of each) severally and refresh all; so that for the aged women who are infirm, and for brethren and sisters who are in sickness—for every one they may provide the ministry which is proper for him. But let a woman rather be devoted to the ministry of women, and a male deacon to the ministry of men. And let him be ready to obey and to submit himself to the command of the bishop. And let him labour and toil in every place whither he is sent to minister or to speak of some matter to any one. For it behoves each one to know his office and to be diligent in executing it. And be you (bishop and deacon) of one counsel and of one purpose, and one soul dwelling in two bodies. And know what the ministry is, according as our Lord and Saviour said in the Gospel: Whoso among you desireth to be chief, let him be your servant: even as the Son of Man came not to be ministered unto, but to minister, and to give his life a I daughter of James] See also pp. 133, 183. ‘Daughter of James’ for 7) is found in syr. sin. here and at Mk. xv 40 (syr. cur. is wanting in both places), and in syz. sin. and cur. at Lk. xxiv Io. IO nay, to o

English translation by R. H. Connolly (1929); the original is not shown

hypocrisy, and he is fulfilled in unbelief. Now such a one will come in danger of being reckoned with the unbelievers. But he who gives simply to every man, does well in giving, and he is innocent. He also who receives on account of distress, and uses sparingly those things which he has received, has received well; and he shall be praised by God in the life and rest everlasting.