Jude the Apostle

ON ST. JUDE THE APOSTLE FROM THE LXXII DISCIPLES,

MARTYR AT ARARAT IN ARMENIA.

CENT. I.

CONJECTURAL DISSERTATION.

Proposing for judgment his difference from Jude Thaddaeus, and his diverse cult, kind, and place of death.

Jude the Apostle from the seventy-two disciples. Martyr at Ararat in Armenia (S.)

BY THE AUTHOR D. P.

Jude, the Servant of Jesus Christ, and brother of James, to those who are chosen by God, preserved and called in Christ Jesus, Jude the Author of one of the Canonical Epistles, wrote one Epistle among the Canonical ones, and that after the death of S. Peter, who dictated his second a little before his death. For S. Jude transcribed it for the most part, with the same argument, often in the same phrases; as our Cornelius shows in parallel. And he indeed thinks it was written in Greek, so that it might be more widely read through the whole Church. But I, from that very parallelism of both Epistles, deem it more probable that it was first composed in Syriac (as our Balthasar Etzelius found and edited it) by the Apostle, wishing to consult for his own people ignorant of Greek, seems to have written in Syriac after the death of S. Peter, and therefore not able to understand Peter's Epistle written in Greek: but in place of a simple version to have given an epitome, such that, with many things cut away, it became shorter by half. He who wishes to see the truth of this Epistle, against the heretics rejecting it, and defended, let him consult the Interpreters. I undertake what is of my purpose; and the opinion which I have begun to propose concerning him, in the Paralipomena to the Chronico-historical Attempt on the Pontiffs I have there confirmed; not indeed as certain, but as very probable.

[2] There I explained the genealogical system of the kinsmen, or (as it pleased the Nazarenes in Matthew XIII v. 55 to call them) of the brothers and sisters of Jesus, in such a way, and was the son of Cleophas, that to Cleophas the elder (for I think he is another than this man, the host of Christ risen at Emmaus), brother of Joseph the Spouse of the God-bearer, I gave two wives; the first anonymous, from whom were born, Symeon, the second Bishop of Jerusalem, and Jude the writer of the Epistle; the other Mary, sister of the God-bearer by her maternal aunt, that is her cousin, who bore James, the first Bishop of Jerusalem, and his brother Joseph, but by another mother than James Adelphotheus, both by antonomasia called Adelphothei, because they touched Christ not only on the part of his father, but also on the part of his mother; from whom I judged distinct the other Mary, wife of some James, and from him the mother of Jude Thaddaeus, perhaps also of Simon the Cananaean, of the Apostles, of the number of the twelve, if these also were brothers among themselves, as they are commonly esteemed.

[3] As therefore Henschenius taught on May I to distinguish three Apostles James, born from three different fathers, Cleophas, Alphaeus, and Zebedee; so I would gladly distinguish here three Apostles Jude; distinct from Jude Thaddaeus, one of the 12, the first, from another mother, but the same father Cleophas, brother of James; Jude Thaddaeus, perhaps son of Mary and James; and Judas Iscariot, who was the betrayer. The latter two Judes, like also the two latter Jameses, were of the number of the twelve: the prior ones were supernumeraries, like Paul and Barnabas, taken up after Christ's ascension; whereas before they were at most counted among the Seventy-two. I have therefore formed this scheme according to the order of nature.

[4] and one of four With the stemma thus ordered, it will not be hard to grasp how, after the election of the twelve Apostles, in whom were James of Alphaeus, James of Zebedee, Jude Thaddaeus, and Simon the Cananaean; all strangers to Christ's blood-kinship; of the same Christ's brothers, named above from Matthew XIII, James and Joseph, and Simon and Jude, although present with him in the wedding at Cana, and with him and his mother returned to Capernaum (John 1:12), in the second year of his preaching still unbelieving, first converted in the 3rd year of preaching they went out to seize him, saying, that he was turned to fury (Mark 3:21); nay, in the third year now running and the feast of Tabernacles imminent, they said to him, If thou doest these things, manifest thyself to the world. For neither (says John ch. VII) did his brothers believe in him. Yet all these, when they had gone secretly to follow him to Jerusalem, seeing then so many of his miracles, & hearing his preachings, at length believed; and merited to be received into the number of the other seventy-two, to be called by the common name of all throughout the East, and thence among the Greeks, Apostles; in such a way that they themselves could also be understood by Paul, and taken up among the 72. where he says to Gal. 1:18, that after three years from his conversion, returned from Arabia to Jerusalem, he saw none other of the Apostles, except James the brother of the Lord, all the others namely having already departed thence, not only the chief twelve, but also the seventy-two secondary, whom the Latins call Disciples.

[5] Would that it were now as easy from the Evangelists themselves though the Latins, Greeks, &c. seem to recognize only one S. Jude, to discern the persons of Jude the Writer and of Thaddaeus, as it was easy concerning the two Jameses, of Cleophas and Alphaeus, with the most distinct Acts of both among the same Greeks concurring to prove the same diversity. But since both the Greeks and the Latins recognize but a single Jude Apostle — those indeed on this XIX June, the Latins on XXVIII October — the whole proof of the distinction consists in the diversity of the Acts; which indeed among the Latins are had under the name of Abdias of Babylon, and they say that Jude suffered with Simon in Persia on XXVIII October, which suits very well one of the twelve; but the Greeks in their Menaea read those things, which proclaim that having departed from Mesopotamia into Armenia, Jude alone was there made Martyr; and which more easily fit one of the Seventy-two, that is, the Writer. Our Athanasius Kircher from the Arabic Calendar has proposed to us Jude the Apostle, the Latin Acts however put Thaddaeus in Persia, on 28 October; (probably one of the twelve) on X or XXII May; though Selden's Calendars seem to set him on the II day of the month Amschir, which corresponds to our XXVI of January. The Abyssinians, in their Metric Hagiology, sing thus on this XIX of June. I say salutation to Jude, the Lord's servant, whom, when those (whom namely the Poet had before commemorated, Peter and Paul) had inserted the perfect faith of the Gospel through their ministries, they made equal to themselves in the Apostolate. His feet were pierced with nails red-hot from fire, and thus he completed his martyrdom, the place to be indicated presently.

[6] The elogium among the Greeks in the Synaxarium is such. This (Apostle) is named Jude in his own Gospel … and in the Acts, being styled brother according to the flesh of our Lord Jesus Christ, the Greeks say Jude suffered at Ararat in Armenia, and son of Joseph the Spouse, and full-brother of James the Adelphotheus; who also sent forth to all the illuminative and dogmatic Epistle, full of the spirit. This man sent by Christ himself as brother and mystagogue, kindled with his splendors as a coal, burned up every error, and illuminated the faithful. For drawing the yoke of the Saviour, and cutting the furrow, and sowing the seed of piety unto the whole world, he brought much fruit; wherefore having illuminated by the word the country between the rivers and the neighboring nations, and preaching the Gospel, sojourning in the city of Edessa, and going to Augarus the Toparch to heal him, afterward he overtook in the city of Ararat; and being hung by the unbelievers and shot with arrows, he delivered up his spirit to God.

[7] The Elogium reported on this 19 June. This (Apostle) is named Jude in that which according to himself is the Gospel (Gelasius declares it apocryphal) and in the Acts… and he was according to the flesh the brother of our Lord Jesus Christ, son of Joseph the Spouse (rather to be called the nephew through his brother Cleophas), and of James the Adelphotheus own-brother — I would say from another mother. Here also he sent forth to all an epistle full of the spirit, dogmatic and illuminative. with mention of the Epistle written This man, sent by Christ himself as brother and mystagogue, all kindled with his splendors like a coal, burned up every error, and illuminated the faithful. For taking up the yoke of the Saviour, and ploughing the spiritual field, and casting the seed of piety upon the whole world, he bore very much fruit. For illuminating Mesopotamia and the neighboring nations with the word, and of the mission to Agbarus, Prince of Edessa, and preaching the Gospel, he came to the Edessene city, and there approached Augarus the Prince of the place, to cure him. Afterward he came to the city of Ararach, where, being hung up by the unbelievers and pierced with arrows, he rendered his spirit to God: in which kind of death perhaps there is no dissent of the Abyssinian Hagiology, and it must be ascribed solely to the fault of the interpreter or the obscurity of the phrase, that there for arrows I have been compelled hitherto to read fiery Nails.

[8] But Ararach is in Cedrenus a city of Armenia, touching very near Mesopotamia, and inhabited by the Arabs: in which sense in the Synaxarium of the Muscovites Jude is said to have preached in Idumaea and Arabia. where, with a few words excepted, But if he suffered here in Armenia, but in Persia another Jude, companion of Simon; they are as different from each other as diverse are the regions and those Acts which we shall give

on XXVIII October, as worthy to be received above the Acts of the other Apostles ascribed to Abdias. In the very beginning alone there is some confusion, which I have corrected, by deleting these words, παρὰ δὲ Ματθαίῳ καὶ Μάρκῳ, Θαδδαῖος καὶ Λευαῖος — but according to Matthew and Mark, Thaddaeus and Levaeus. And Mark indeed uses simply the name of Thaddaeus, there is nothing relating to Jude Thaddaeus, which is also found simply in the Latin Vulgate: yet in the Greek text, which the Syriac follows, he is named Λεββαῖος ὁ ἐπικληθεὶς Θαδδαῖος — Lebbaeus, who is surnamed Thaddaeus: who, since the same in John is called Jude, and in Luke both in the Gospel and in the Acts is called Jude of James, these passages cannot be reconciled, except by saying with Jerome, that one and the same Apostle of the twelve was three-named. Although however the perpetual usage of both Testaments be such, that a genitive simply added to some name, as here Ἰούδας Ἰακώβου, signifies the father; yet because it pleased most in this passage to understand brother, believing that the same Jude was the brother of James the Adelphotheus, the confusion was increased, and the arguments of confusion multiplied.

[9] To these moreover there came a new one from Eusebius book 1 ch. 13. Most accurately here he teaches, that he calls Apostles, Among Eusebius there is much confusion, not only the twelve, but also the seventy-two: among which last would have been, James the brother of the Lord, and a certain Thaddaeus; and then several others who were called Apostles like to those: such Paul understands to Gal. 1 when he prefaces himself an Apostle, not from men, that is sent by other Apostles (as Ambrose, or rather Hilary, interprets) but through Jesus Christ. Yet though these things were so well expounded, the same Eusebius entangles everything; when from the records of the Edesseni among whom Abgarus, or rather Agbarus, ruled while Christ was preaching in Judaea, he draws out in the Syrians' tongue the epistles of both — namely of Agbarus and Jesus — written to each other; and then, as from those same public monuments, in which, preserved up to his own times, [where Thaddaeus is said to have been sent to Agbarus, from the 72, by Thomas the Apostle,] the antiquities of the city and the deeds of Agbarus are contained, he begins the narrative concerning the aforesaid Thaddaeus thus. After the ascent of Jesus Christ, Jude, who is also called Thomas, sent his brother Thaddaeus the Apostle, one of the seventy, to Agbarus, and so he perpetually names him Thaddaeus.

[10] Valesius notes that the name of Agbarus among the Arabs, of whose tribe one then held Edessa, is the same as Most Powerful; and therefore that the Edesseni had ancient history written in Syriac: and from the coins of the Edesseni he proves, that this was common to the Princes of the Edesseni, as to the Romans the names of Caesar and Augustus. It is also not unlike the truth that to those same Edesseni the Syriac language was in honor if it was not their vernacular, and so that their history was written in such a language. But what is narrated concerning the image of Christ not made by hand, which he himself sent to Agbarus, promising one afterwards of his disciples, who would heal him; these things are confirmed by such testimonies and so many miracles, that to doubt of the truth of such history is wicked; yet that it is such, that it can be believed to have been written immediately from the death of that Agbarus, someone with right would deny: or certainly might deny that Eusebius used a sufficiently skilled and faithful interpreter, Jerome wishes Thaddaeus to be of the 12. or (if he translated through himself) that he used a sufficiently accurate Manuscript. Certainly Jerome does not hesitate to correct Eusebius in transcribing, and Thaddaeus whom he so eloquently and more than once says one of the LXXII, to say one of the XII. Valesius also corrects Eusebius, where he calls the same Thaddaeus brother of Thomas the Apostle, and confidently expunges the word τὸν ἀδελφὸν, Valesius denies him to be brother of Thomas, as failing in several codices; with no one however found, who said Thomas and Thaddaeus were brothers. Valesius could by the same right have said, that no one is found, who gave the praenomen of Thomas to Jude, as is done in the alleged passage: nay in John ch. 11:20 and 1, Thomas is found who is called Didymus, nowhere Jude who is called Thomas.

[11] We shall have to treat on August XVI of the Image of Christ, brought to Edessa, and thence perhaps to Armenia, whence at length it was conveyed to Genoa: meanwhile here I seem to be able to doubt, whether the beginning of the narrative in Eusebius may not be emended thus: Jude, who is also called Thaddaeus, What if Jude Thaddaeus sent Jude brother of James? to whom in the division of provinces Mesopotamia and Persia fell by lot, sent Jude of James, one of the Seventy, to Abgarus. Then it will be allowed to suspect, that the author of the History wrote in the 11th century, and perhaps already adult, when among most the more distinct notice of either Jude was confused, the Edesseni themselves not distinguishing Jude brother of James and Jude son of James, that is Thaddaeus; and retaining in memory only this, that one of the LXXII had been sent to them, not one of the XII; but Eusebius, believed the Apostle of the Edesseni to have been a different one from either: and so by naming only Thaddaeus in the progress, more entangled the confusion which he wished to avoid.

[12] However it be, that mission of one of the LXXII Disciples to the city of Edessa (not that which is in Coele-Syria, which by others is called Emesa; but that, [in the Edessene year 330, of the vulgar era it is 29, in which Christ was once thought Crucified;] which beyond the sources of the Euphrates is in Mesopotamia) was made in the very year in which Christ had ascended into heaven, and before the division of the XII Apostles was made; and so before Jude Thaddaeus departed from Syria. For this acutely Antonius Pagius gathers from the more correct text of Eusebius in the more ancient and better codices, alleged by Valesius, it is read to have been done, not τεσσαρακοστῷ καὶ τρίτῳ ἔτει, in the forty-third year (as some smatterer supposed, thinking perhaps the years to have been numbered to the Edesseni from the birth of Christ), but τεσσαρακοστῶ καὶ τριακοσιοστῷ ἔτει, in the forty- and three-hundredth year: as also is proved from the Chronicle of Eusebius as Eusebius in the Chronicle, at year 1 of Olympiad 264, says, that in the second year of Probus, by the Antiochenes the CCCXXV year, by the Edesseni the DLXXXVIII, the insane heresy of the Manichaeans arose. The second year of Probus, beyond every controversy, is begun in July of the year of the vulgar era CCLXXVII; the Edesseni and the other Orientals began the years from the Autumnal Equinox. If therefore the year for us CCLXXVII was DLXXVIII for the Edesseni, drawing their Epoch from the beginning of the kingdom of the Seleucids that is the year before the vulgar era CCCXI, their year CCCXL must be counted by us as XXIX: in which the 2nd year of Probus is 388 of the Edesseni. and so excellently will be confirmed the opinion of our Henschenius approved by learned Chronologists, Pagius, Schelstrate, and certain others (notwithstanding the most recent objections of Possinus) concerning Christ crucified under the two Gemini Consuls, according to the constant assertion of most of the ancient Fathers: which opinion I rejoice to be strengthened daily by new arguments; perhaps not to hesitate further when I shall have to revise my Chronico-historical Attempt at the Catalogues of the Roman Pontiffs.

[13] Furthermore, just as for one going from Jerusalem to Persia, Edessa would be far out of the way, by more than CXX horary leagues; Other things fitting for Jude the Adelphotheus, so it is plainly in the way for one going to Armenia, where the Greeks hold Jude the brother of James crowned with martyrdom, and so it is more natural that he was the Apostle of the Edesseni, than Thaddaeus; and so with names exchanged, the whole disputation before Agbarus from Eusebius could be transferred hither, except that another place demands, as I said, it to be treated more professedly. Again, just as in the Acts of Simon and Jude in Abdias of Babylon, and the alleged ten books of Gnatho their disciple, which Africanus the Historian is said to have translated into Latin, nothing else appears than what the Apostles did in going round the twelve Provinces of the Persian empire for thirteen years, so that he may be believed different from Thaddaeus, at length killed at Babylon by the Pontiffs of the idols; so in the whole Greek Office concerning Jude the Apostle nothing is found making for one of the twelve; and therefore I have rightly applied all of it to Jude the brother of James and the Writer.

[14] About to give that Office presently, I premise from the Typikon this Troparion, εἰς τὰς ιθ᾽ τοῦ ἁγίου Ἀποστόλου Ἰούδα, συγγενοῦς τοῦ Κυρίου — On XIX (June) of the holy Apostle Jude, kinsman of the Lord. Knowing thee, Jude, as kinsman of Christ, lest the Office which the Greeks read be applied to this one but to that one. and a sturdy Martyr, we holily celebrate; thou who didst tread down error, and didst keep the faith. Wherefore making festive today thy most holy memory, may we receive the loosing of sins through thy prayers. Then the Reader is bidden to look up April XVIII where all the same things in the same words are sung to S. Simeon Hieromartyr, or Bishop Martyr, with only the name changed; the more fitly, as we have more probably made it, that this one was brother of Jude now occurring, not Simon the Cananaean perhaps brother of Jude Thaddaeus; although among the brothers, that is kinsmen of Christ from Cleophas, the Gospels name not Symeon, but Simon. For with this premised it is only proved, that both are one name, but used diversely when one treats of him who from the duodenary number is one nowhere otherwise named than Simon; and is venerated by the Greeks on X May, by the Latins on XXVIII October; and of another who in Eusebius in the History is named Simeon, in the Chronicle Simon.

OFFICE OF S. THE APOSTLE JUDE.

By S. Joseph the Hymnographer.

From the Great Menaea of the Greeks, XIX June.

Jude the Apostle, from the seventy-two disciples. Martyr at Arara in Armenia (S.)

BY JOSEPH, BY D. P.

Stichera prosomoia, in the fourth tone.

Blessed Jude, disciple of Christ our God made flesh, by whom thou wast sent forth as truly a sheep into the midst of wolves, transforming by thy word their impiety unto piety and unto the godly knowledge of the Trinity: wherefore we praise thee, O wondrous Jude. Thou wast sent forth as a dart, smiting and utterly destroying the phalanxes of demons, and healing those wounded by them, by the grace of our only God; whom now beseech, that there be granted to our souls peace and great mercy.

Jude, worthy of the Spirit, thou didst become a ray of the sun that shone forth from the Virgin, and thou didst illumine the hearts of the pious, and didst drive away the darkness that lay upon creation: and now beseech, that there be granted &c.

GLORY. In the oblique tone 2.

Jude, thy brethren shall praise thee, who didst appear brother of the Word before the ages, shining forth from the eternal Father, and in the last times ineffably made flesh from the holy Virgin, and made man; whom, O Apostle, earnestly beseech, that there be granted peace to the world, and to us who honor thee remission of trespasses, and the great mercy. And the

great mercy.

I SHALL BE ZEALOUS TO SING OF JUDE THE BEHOLDER OF GOD. Joseph.

ODE 1. Tone 5.

Initiate of heavenly things, all-wise Jude, disciple of the Savior and partaker of true life, move my tongue and direct my word unto thy hymns, O most blessed one.

Drawing the yoke of the Savior, O Apostle, and cleaving the furrow and tilling it anew by grace, thou didst cast in the good and abundant seed.

Having found the incarnate Word as teacher, O beholder of divine things, and being kindled by his radiance, thou didst become a second luminary, conformed to the brightness of the first, O all-admirable one.

THEOTOKION.

Let faith alone go before, and not demonstration, of the wonders above understanding, O all-pure Mother of God, who didst bear the incomprehensible Word of God, clothed in our humanity.

ODE 3.

The comeliness of the disciples of Christ is raised above all greatness: for they have become his friends and intimates, fellow-tribesmen and table-companions, and revealers of the mysteries.

Jude, thy brethren praised thee, who didst appear and wast reckoned brother of the Word manifested in flesh, who before the ages shone forth from eternity, from the eternal Begetter.

Mortifying thy members that are upon the earth, thou didst dwell with Christ the life of all, O most blessed one; and thou wast made to the whole world a herald of the life-bearing way of living, pouring forth words of life.

THEOTOKION.

Behold, thou above all, O pure and grace-filled one, didst surpass all in holiness, didst exceed all, and wast seen higher than all the heavenly powers clearly, having become the mother of God.

ODE 4.

The great Apostle of the Lord beheld the splendor and the beauty of the radiance of his manifested contemplation.

Being full of the gifts of grace and of the boons bestowed from God, O Apostle, guide unto the harbor of salvation those who hymn thee.

Fenced about with the unconquered power of the all-holy Spirit, O Minister of the ineffable, thou dost pursue and put to flight the spirits of wickedness by the word of grace.

THEOTOKION.

Having ineffably conceived, O all-blameless one, thy maker and God, entreat that he save us from dangers, and bestow salvation of soul on those who hymn thee, O Sovereign Lady.

ODE 5.

Having put aside the foreshadowings of the Law, thou didst clearly proclaim the character of the truth, possessing the truth itself as guide.

Fulfilling the precept of the Law, O Apostle, thou didst run forth making disciples of all the nations by thy teachings, and baptizing them in the invocations of the Trinity.

Thy divine utterance, O herald of God, like a heavenly shower and dew from above, dissolved the drought of polytheism by the preaching of one God.

THEOTOKION.

Mortify my passions, O Mother of God; and raise up my soul, slain by the bite of sin, O Mother of the true resurrection.

ODE 6.

By the doctrine of contemplation, shining with the bright deeds of thy way of life, O Apostle of God, thou didst illumine those in the depth of ignorance.

Thou didst send forth to all men the illuminating Epistle, full of the dogmas of the Spirit, O venerable initiate.

The beholder of God speaks as a kind of rational heaven, recounting the glory of God, who for our sake appeared in flesh, and his wonders, O Beholder of Divinity.

THEOTOKION.

Venerable Lady, Mother of God, deliver me from corruption, and do thou greatly still the tumult of my passions, thou who didst bear the fountain of impassibility.

ODE 7.

Let us all hymn Jude, made most God-like by communion with the Godhead, divinely chanting: Blessed art thou, O God.

Thy spirit-moved and God-breathed tongue turned the world by the preaching of Christ, to whom we all chant: Blessed art thou, O God.

The Lord apportions to thee a heavenly inheritance, and a most splendid throne, on which seated thou shalt with godly heart chant forever: Blessed art thou, O God.

THEOTOKION.

With mouth and mind we all proclaim thee Mother of God, O all-pure one: for thou didst bear God, to whom we all chant: Blessed art thou, O God.

ODE 8.

The wealth of the nations and the reward of kings, glory hast thou received, crying out, O Apostle: All ye works, supremely hymn the Lord.

The whole radiance of the Paraclete hast thou received as it descended, O blessed one, crying out, O glorious one: All ye works, supremely hymn the Lord.

With hymns we the faithful honor the splendor given to thee, O Jude, eagerly singing: All ye works, hymn the Lord.

THEOTOKION.

Come, let us honor the ladder of Jacob, Mary the immaculate, with one accord crying: All ye works, hymn the Lord and supremely exalt him.

ODE 9.

Flashing forth, O glorious one, with the light-pouring radiance of the Spirit, thou didst send to all the lightnings of supernatural wonders, as a disciple of Emmanuel; whom magnifying, we also call thee blessed, as one who beholds divine things.

Beholders and observers of the Only-begotten who for us was made flesh, together with the orders of the Angels, now earnestly beseech him, that our souls may be saved.

THEOTOKION.

As thou didst bear, O all-pure one, the creator of created things, thou holdest precedence above every begotten being, having an incomparable and surpassing superiority: wherefore, adoring thy offspring, we also glorify thee.

Verses corresponding, Tome 1.

Blessed Jude, thou wast made disciple of Christ our God incarnate, and by him wast sent like a true lamb into the midst of wolves, to convert their impiety to piety, and to the divine knowledge of the Trinity: and therefore we magnify thee.

II. Admirable Jude, thou wast sent forth as an arrow, smiting and scattering the phalanxes of demons, and healing those struck by them, by the grace of him who alone is our God. Him now beseech; that there be granted to our souls peace and great mercy.

III. Jude, divinely inspired, thou wast made a ray of that sun which shone forth from the Virgin; and thou didst illumine the hearts of the pious, and didst put to flight the gloom lying upon the world. Now therefore pray, that there be granted &c.

GLORY. Oblique tome 2.

Jude, thy brethren shall praise thee, who art shown to be brother of the Word shining forth before the ages from the eternal Father, and incarnate in the last times, and made man from the Virgin. Him therefore beseech continually, O Apostle, that he give peace to the world, and to us who honor thee the pardon of our sins, and his great mercy.

I AM ZEALOUS TO SING OF JUDE WHO BEHOLDS GOD. Joseph.

ODE 1. Oblique tome 1.

Most wise initiate of heavenly things, Jude, disciple of the Savior and partaker of true life; move my tongue and direct my speech, unto the hymns to be sung to thee, O most blessed one.

Receiving the yoke of the Savior, and cleaving and tilling the fallow ground by grace, thou didst cast in a fair and manifold seed.

Having found the incarnate Word as teacher, O inspector of divine things; and being inflamed by his splendor; thou wast made a second luminary, conformed to the brightness of the first luminary, worthily of all good things.

Marian.

Let there be esteemed only the faith of things to be wondered at above comprehension, not the demonstration, O most pure Mother of God, through whom thou didst bear the incomprehensible Word of God, clothed in human nature.

ODE III, for the Second is generally absent.

The comeliness of the disciples of Christ surpasses all greatness: because they were made his friends and intimates, fellow-tribesmen and table-companions, and interpreters of the mysteries.

Thou wast reckoned and seen to be brother of the Word, which appeared in flesh, shining forth from eternity, from the eternal Begetter: therefore thy brethren shall praise thee, O Jude.

Mortifying the members that are upon the earth, thou didst dwell together with Christ the life of all, O most blessed one; and thou wast made to the whole world an announcer of the life-giving way of living, pouring forth words of life.

Marian.

Among all most pure, thou wast gracious above all, thou didst surpass all in holiness and wast exalted above all women; thou also didst appear higher than all the heavenly virtues, being made the mother of God.

ODE IV.

Truly a great Apostle, having worthily received the apparition of the Spirit, thou didst experience his singular love toward thee, and didst contemplate the splendor and beauty of his vision.

Full of gifts and graces divinely granted, O Apostle, lead to the harbor of salvation those who celebrate thee with hymns.

Armed with the unconquered power of the most holy Spirit, Priest of ineffable mysteries, thou dost pursue and put to flight the spirits of iniquity by the word of grace.

Marian.

Wondrously conceiving thy maker and God, beseech the same, that he preserve us from dangers, and grant spiritual salvation to those who praise thee, O Lady.

ODE V.

Having gained the highest truth as guide of the way, thou didst clearly explain its sign, removing the shadows of the ancient Law.

Apostolically fulfilling the precept of the Law given to thee, thou didst run through all the nations, as thou hadst received command, preaching, and baptizing in the name of the Trinity.

Thy divine voice, like a heavenly shower and dew falling from above, O herald of God, dispelled the aridity of polytheism, by the preaching of one God.

Marian.

Mother of God, mortify my passions, and raise up my soul, slain by the bite of sin, O Mother of the true resurrection.

ODE VI.

Come, O Apostle of God, thou didst illumine those set in the depth of ignorance by contemplative doctrine and by the works of a fair way of life.

To all men thou didst publish the Epistle full of spiritual doctrines, and illuminating, O venerable initiate.

He who for our sake appeared in flesh, his wonders and glory, like a rational heaven, thou didst recount, O Beholder of Divinity.

Marian.

Venerable Lady, Mother of God, deliver me from corruption, and do thou greatly restrain my passions, thou who didst bear the fountain of impassibility.

ODE VII.

In view of the present Deity, let us all sing of Jude made most like to him, sounding forth by the divine spirit, Blessed is God.

By a tongue moved by the Spirit and divinely inspired thou didst convert the world by the preaching of Christ, to whom we all sing a hymn saying, Blessed art thou, O God.

The Lord has imparted to thee a heavenly inheritance, and a most splendid throne, on which seated thou shalt sing eternally with godly heart, Blessed art thou, O God.

Marian.

With right heart and mind we all proclaim thee Mother of God, O most pure one: because thou didst bear God, to whom we all sing, Blessed art thou, O God.

ODE VIII.

In new glory thou didst receive the riches of the nations and the rewards of kings, O Apostle; exclaiming, supremely exalt all ye works the Lord.

Thou didst receive the whole brightness of the Paraclete, O Blessed one, and in it thou criest out, O Glorious one; supremely exalt all ye works the Lord.

The splendor given to thee, O Jude, we all the faithful celebrate with hymns, eagerly singing; All ye works, sing to the Lord.

Marian.

Let us devoutly venerate the ladder of Jacob, the undefiled Mary; with one voice crying out, All ye works, sing a hymn and supremely exalt the Lord.

ODE IX.

Flashing forth the light-bearing rays of the Spirit, O Glorious one, thou didst send to all the brightness of thy extraordinary miracles, as a disciple of Emmanuel; whom magnifying, we also call thee blessed, as one who beholds divine things.

Beholders and contemplators of the Only-begotten who put on flesh for us, together with the orders of the Angels, now earnestly pray to him, that our souls may be saved.

Marian.

Most chaste Mother, who didst bear the maker of all creatures, thou rightly holdest over all created things an incontestable and surpassing dominion: wherefore, adoring thy offspring, we also glorify thee.

months which gave them their name. The First and Second namely September and October, were printed by the press of Francis de Julianis, at the expense and care of Lord Emmanuel Glunsonius, and printed between the years 1595 and 1607. November, January, February, March the heirs of Francis added in the year 1596; while meanwhile in the preceding year Peter, son of the late Christopher Tzanites, had printed December, by the study and care of Georgius the Priest, son of Blastus the Cretan, surnamed Punialetus: which Peter in the year 1601 also published June. April, July, and August Antonius Pinellus undertook in the year 1603, and to it in the year 1607 he added May, using Theophanes Hieromonachos of Xenacium as corrector, who had also given labor for correcting June. But with effort wholly unfortunate, so densely do errors occur everywhere: but the manner of pointing, on which the sense for the most part depends, nowhere stands consistent with itself, and, being repeatedly corrupted, removes or perturbs the sense: so that he will do a thing worth the labor, whoever attempts to emend that work, so useful for the wretched Greeks, by a new impression. And much more, whoever shall give thus corrected the Triodion, Pentecostarion and Paracleticon, books printed there and at the same time, which Nicephorus Callixtus Xanthopulus stuffed into the Readings (Synaxaria the Greeks also call them, because they are read in the Synaxes), infected with heretical and schismatic spirit for alienating the wretched nation from the orthodox faith and the Roman Church, more fully in Dissertation 2 after the first soon to be praised Allatius shows, together with other Greek books much needing correction. detesting the ignorance of those who had them so printed. But perhaps that is less cared for, because from the impossibility of running through so many and so prolix volumes in one year, as the Latins run through their Missal and Breviary, has arisen among the Greeks the neglect of them: which moved Arcudius, to collect from all a new Antologium, no larger than the Roman Breviary is, which printed at Rome by the Vatican press in the year 1598 he dedicated to Clement VIII: by which industry indeed there is removed from the united Greeks the necessity of reading those corrupted books; yet every doubt is not removed: and on the other hand it should be reckoned a grave loss; if, with the copies now had abolished on account of certain admixed tares, there be abolished so many illustrious Monuments of Greek piety as are contained there, which it befits altogether to preserve.

[2] Much purer are the great Menaea, but the Manuscript copies so rare, that in the most outstanding Libraries of Italy and France I have nowhere found, I do not say the entire body of it, And the Compendia of the Acts taken from the Synaxaria. but not even a single month, and I am compelled to doubt, whether anywhere among the Greeks it is so had written as the work is printed: and at length I come to opine, that it is composed from two parts found separately, namely from the Menaea properly so called, in which are contained the Canons of each month concerning the Saints, and whatever pertains to the Office of those same Saints, from Vespers up to the Mass; and from the Synaxaria or Menologia, in which the life or passion of each Saint is delivered in compendium, or in default of that a simple commemoration. Such are those which we have found more at Milan and Paris, perhaps more we might have seen at Rome, if it had been permitted us to peruse all in the Vatican at will. But Allatius, named above, who then presided there, and had a mandate to display to us all the books of the Lives of the Saints, Greek and Latin, scrupled to display also those, which did not have those lives complete; just as he refused to permit the little book of Arca on the Lives of the Saints of Sardinia to be transcribed, because that little book was printed, but the Pontiff's mandate designated manuscript ones. Thus repeatedly are men, religious as interpreters of others' mandates, inept. Not on that account however will the same be less to be praised always, both on account of the compliance shown in other things, and on account of the several books of recondite erudition by him published.

[3] Among these are his two Dissertations on ecclesiastical things and books of the Greeks, which the most learned Cange made much use of in his Greco-barbaric Glossary, was a great help to me, for the Annotations, What difference is there among these? by which I intended to those inexperienced in Greek Hymnology, in some way to explain the order of the whole Office of Saints, on the occasion of this of S. Jude; except that with those already composed P. Nicolaus Rayaeus undertook to expound the whole Acolithia of the Greek Liturgy by a separate tract, as it is now read in print before the second Tome of June. Therefore with the designated Annotations omitted, I only add concerning the praised work of Allatius, that its second part, What further do the printed Menaea have? as I said above, is wholly critical and notes only three books; the first, more historical, enumerates all up to twenty-two, and explains what is contained in them, and what difference between Synaxarium and Menologium it sets — that this is of saints alone, that also embraces other feasts. Hence therefore taken, the printed Menaea touch not the Sundays nor the movable feasts: but all the other things of Christ the Lord and of the God-bearer and any others fixed to a certain day through the year — from all which the Menologia abstain. The same Menaea have after the title of each saint one iambic Distich, prefixed to the Elogium to follow, such as we have seen in no Menologium, except in that of Dijon. The same Menaea, to those first in the order of several saints, subjoin hexameter Distichs, from which collected into one we have made the metric Ephemeris explained before the 1st Tome of May.

[4] And let these suffice concerning the Menaea, whence we have given this canon of S. Jude; Of the Office of S. Jude from the 72 rather than from the 12, concerning which lest I omit anything, know that the Greeks, besides the book of the sacred Liturgy, have two subservient to it; of which one contains the Gospels, arranged through the order of Sundays and Feasts, and is called Gospel; the other is called Apostle, because it likewise contains arranged readings from the epistles and Acts of the Apostles. These since they could not be arranged without the titles of the Saints, to whom the epistles and Gospels were assigned, no more than the Typikon or Order of the divine Offices, both here and there they are found written; not all together by way of Calendar, as the use of the Latins bears, but in the very course of the said books just as in our Breviaries and Missals, at the head of each Office or Mass. And so among the feasts of June there is set in the Apostle τῷ αὐτῷ μηνὶ ιθ᾽. Τοῦ ἅγίου Ἀποστόλου Ἰούδα — In the same month, on day XIX, of the Holy Apostle Jude. If Allatius understands this when he says, that even after the Apostle there is held some Menologium, he speaks very improperly: but if he understands a proper table of such titles, such as are prefixed to all our rituals, printed at the end, the copy of our Apostle, printed at Venice in the year 1607, by Antonius Pinellus, lacks it.

[5] On this occasion moreover I point out that on the said feast of S. Jude there is prescribed to be read Καθολικῆς ἐπιστολῆς Ἰούδα τὸ ἀνάγνωσμα, the entire reading of the Catholic epistle of Jude, which the Latins do not do, the Reading of the Epistle in the Mass agrees, as if it were not from antiquity sufficiently certain that the Apostle, companion of Simon in preaching, was the author of the epistle: for why else would they not equally read it then, as on the feast of SS. James and Philip they read the epistle of James? although neither is this altogether rightly, if the orderers of that Mass intended to honor James of Alphaeus or the Less by that reading, since the epistle is of James of Cleophas or the Adelphotheus.