For 'skopein' in Latin means 'to look intently.' Now 'bishops' in Greek are interpreted 'watchmen' in Latin. For a watchman is one set over in the Church; so called because he watches, and looks out over the morals and life of the peoples set beneath him. Pontiff (pontifex) is the chief of the priests, as it were 'the way of those who follow.' He is also called the 'highest priest,' the 'greatest pontiff.' For he himself makes priests and levites: he himself arranges all the ecclesiastical orders: he himself shows what each one ought to do. But formerly the pontiffs were also kings. For this was the custom of the ancients, that the king should also be priest or pontiff. Hence the Roman emperors also were called pontiffs.
'Vates' (seers) are so called from the force (vis) of the mind, whose meaning is manifold. For it signifies now a priest, now a prophet, now a poet. 'Antistes' (prelate) is called 'priest' from the fact that he stands before (ante stat). For he is first in the order of the Church, and has no one above him. But 'priest' (sacerdos) has a name composed of Greek and Latin, as it were 'giving sacred things' (sacrum dans); for just as 'king' is from 'ruling' (regere), so 'priest' is named from 'sacrificing' (sacrificare). For he consecrates and sanctifies. Now the priests of the heathen were called 'flamens.' These had upon their head a cap, on which was a short rod having above it a bit of wool. And since they could not endure to wear this in the heat, they began to bind their heads only with a thread. For it was forbidden for them to walk with heads entirely bare.
Hence from the thread (filum) which they used, they were called 'flamines,' as it were 'filamines.' But on feast days, the thread being laid aside, they put on the cap for the eminence of the priesthood. Presbyter in Greek is interpreted 'elder' in Latin, not on account of age or decrepit old age; but on account of the honor and dignity which they received, they are named presbyters. Now presbyters are also called priests for this reason, that they give sacred things, like the bishops, who, although they are priests, yet do not have the summit of the pontificate; because they neither sign the forehead with chrism, nor give the Spirit the Paraclete, which the reading of the Acts of the Apostles shows to be owed to bishops alone. Hence also among the ancients bishops and presbyters were the same, because the one name is of dignity, the other of age.
Levites were named from the name of their founder. For from Levi the levites sprang, by whom the ministries of the mystical sacrament were fulfilled in the temple of God. These in Greek are called 'deacons,' in Latin 'ministers,' because just as in the priest there is consecration, so in the deacon there is the dispensation of ministry. 'Hypodeacons' in Greek, whom we call 'subdeacons,' are so called because they lie beneath (subiacent) the precepts and offices of the levites. For they receive the oblations in the temple of God from the faithful, and bring them to the levites to be placed upon the altars. These among the Hebrews are called Nathanaeans. Lectors are named from reading (legere), psalmists from singing psalms (psalmi). For the former proclaim to the peoples what they are to follow, the latter sing to stir the souls of the hearers to compunction;
although certain lectors also pronounce so pitiably that they drive some to weeping and lamentation. The same are also called 'pronouncers' (pronuntiatores), because they announce forth. For their voice will be so great and so clear that it fills the ears of those placed even far off. But the cantor was so called because he modulates his voice in song. Of this there are said to be two kinds in the art of music, as learned men have been able to call them in Latin: precentor and succentor. The precentor, namely, is he who sends forth the voice first in the song. But the succentor is he who answers, singing afterward. And he is called 'concentor' because he sounds together (consonat); but he who sounds together yet does not sing in harmony will be neither a harmonizer nor a concentor.
Acolytes in Greek are called 'ceroferarii' (candle-bearers) in Latin, from carrying wax candles (cerei), when the Gospel is to be read or the sacrifice is to be offered. For then the lights are kindled by them and carried, not to drive away the darkness, since the sun shines at the same time, but to show a sign of joy, so that under the type of the bodily light that light may be shown of which it is read in the Gospel (John 1:9): 'It was the true light, which enlighteneth every man coming into this world.' Exorcists, from the Greek into Latin, are called 'those who adjure' or 'rebuke.' For they invoke over the catechumens, or over those who have an unclean spirit, the name of the Lord Jesus, adjuring by Him that it may go out from them.
Doorkeepers are the same as 'gatekeepers' (janitores), who in the Old Testament were chosen for the guarding of the temple, so that no unclean person in any matter might enter it. And they were called 'doorkeepers' (ostiarii) because they preside over the doors (ostia) of the temple. For they themselves, holding the key, guard all things within and without, and, having judgment between the good and the bad, they receive the faithful and reject the unfaithful. XIII. ON MONKS. A monk is named from a Greek etymology, because he is solitary. For 'monas' in Greek means 'singularity.' Therefore, if the word 'monk' is interpreted 'solitary,' what is one who is alone doing in a crowd? But there are several kinds of monks. Cenobites, whom we can call 'those living in common.' For a cenobium is of many.
Anchorites are those who, after the cenobitic life, seek the deserts and dwell alone throughout the wildernesses; and from the fact that they have withdrawn far from men, they are called by such a name. But anchorites imitate Elijah and John, cenobites the Apostles. Hermits are those who are also anchorites, removed from the sight of men, seeking the desert and the deserted solitudes. For 'eremus' (desert) is said as though 'remote' (remotum). But 'Abba' is a Syriac name; it means 'father' in Latin, which Paul, writing to the Romans, expounded, saying (8:15): 'In whom we cry, Abba, Father': using two languages in one name. For he says 'Abba,' father, by a Syriac name, and again in Latin he likewise names 'father.' XIV. ON THE REST OF THE FAITHFUL.
'Christian,' as far as the interpretation shows, is derived from anointing (unctio), or from the name of the author and creator. For from Christ Christians are surnamed, just as from Judah the Jews. For from the name of the master a surname was given to his followers. But Christians were formerly called 'Nazarenes' by the Jews, as though in reproach, because our Lord and Savior was called a Nazarene from a certain village of Galilee, Nazareth. But let him not boast himself a Christian who has the name and does not have the deeds. But where the deed has followed the name, most certainly that man is a Christian, because he shows himself a Christian by his deeds, walking just as He also walked from whom he drew his name. Catholic is interpreted 'universal' or 'general.'
For the Greeks call the universal 'katholikon' (catholic). The orthodox man is one who believes rightly and, as he believes, lives rightly. For 'orthos' in Greek means 'right,' and 'doxa' is 'glory': that is, a man of right glory. By this name no one can be called who lives otherwise than he believes. 'Neophyte' is Greek, and in Latin it may be rendered as one newly and freshly a believer, or one lately reborn. He is called a 'catechumen' because he still hears the teaching of the faith, yet has not yet received baptism; for 'katechoumenos' in Greek is translated 'hearer.' He is called 'competent' (competens) because after instruction in the faith he seeks after the grace of Christ; and so from their seeking (petendo) they are called 'competents.' The 'layman' (laicus) is one of the people; for 'laos' in Greek means 'people.'