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belt in such a way as to represent a cross. The belt forming a cross is mentioned only the Coptic rite;in the Syrian, [handwritten: 461] Maronite and Nestorian rites, [handwritten: 462] [handwritten: 463 the baptized] girded themselves with belt, [handwritten: Jacobite] but the shape of the belt is made to form is not mentioned. That this use of the girdle is ancient is shown by a line in a letter of St.Jerome-ut de baptismo consurgentes cingamus lumbos in veritate. [handwritten: 464] The phrase "in veritate" is a positive sign that the custom finds its prototype, at least in Part, in the words of St.Paul's letter to the Ephesians, [handwritten: ὑμῶν περιζωσάμενοι τὴν ὀσφῦν ὑμῶν ἐν ἀληθείᾳ 465 and not as the wise virgins] [handwritten: ἐσφῶν] and the
Handwritten: Φάλανος
The virtues as virtues, which ruled the probably in part represent the hope of the clergy to have can not have done so as a pragmatic fact and firmly implanted these ideas in the minds of the catechumens in the course of instruction before baptism. Gregory of Nyssa in his sermon on baptism said [handwritten: [γενέσθω τὸν κόσμος, κάθαρων 466]] In the Coptic rite, they pray to the Lord to give the catechumens mentem mundam, cogitationem rectam, et sensus pios, [handwritten: 467] and in one of the Grotto Ferrata manuscripts, the priest as he anointed those who had been baptized, prayed
Handwritten: κατάπεμψον ἐπ' αὐτὸς τὸ ἅγιον ἐπτὰ πνεῦμα σου πνεῦμα,
Handwritten: πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς
Handwritten: καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας. 468
Even the baptistery filled with incense implied in [handwritten: θυμίαμα] [handwritten: θυμίω[σεως]] probably has an anthropomorphic, metaphorical
65 figures hard to readstruck struck outadded written in above” jug ditto, and what it repeatsword reading not certain