On the other hand, in the Churches of the East Amen is still commonly said after the form of baptism, sometimes by the bystanders, sometimes by the priest himself.
In the prayers of exorcism it is the person exorcised who is expected to say "Amen", and in the conferring of sacred orders, when the vestments, etc., are given to the candidate by the bishop with some prayer of benediction, it is again the candidate who responds, just as in the solemn blessing of the Mass the people answer in the person of the server.
Thus we may compare I Paralipomenon, xvi, 36, "Blessed be the Lord God of Israel from eternity ; and let the people say Amen and a hymn to God ", with Ps., cv, 48, "Blessed be the Lord, the God of Israel from everlasting: and let all the people say: so be it" (cf.
also Nehemiah 8:6 ), these last words in the Septuagint being represented by genoito, genoito , and in the Vulgate, which follows the Septuagint by fiat, fiat ; but the Massoretic text gives "Amen, Alleluia ".
Its employment as an introductory formula seems to be peculiar to the speeches of Our Saviour recorded in the Gospels, and it is noteworthy that, while in the Synoptists one Amen is used, in St. the Reims ) translation of the Gospels, the Hebrew word is for the most part retained, but in the Protestant "Authorized Version" it is rendered by "Verily".
When Amen is thus used by Our Lord to introduce a statement He seems especially to make a demand upon the faith of His hearers in His word or in His power; e.g.
In the best Greek codices the book of Tobias ends in this way with Amen, and the Vulgate gives it at the end of St. This seems to be the best explanation of Apoc., iii, 14: "These things saith the Amen, the faithful and true witness who is the beginning of the creation of God ".
From this, some liturgical use of the word appears to have developed long before the coming of Jesus Christ.Augustine expresses it, in virtue of an exceptionally sacred example.