Nicholas Cabasilas, Metropolitan of Thessalonica

[Beginning of the chain]

^A your memory-keeping goodness, and your incomprehensible mercies, O most praiseworthy and most glorious Lord, who chastise your creature and then heal it: *For you have not done to us according to our iniquities, O Lord, nor have you repaid us according to our sins*; but tempering your love for mankind with your just judgment, and having restrained the sickle of wrath, you have again looked upon us swiftly with mercy and favor, and have stayed the assault and wound of death that was consuming us intolerably, rebuking it as you once did the sea and the winds. Therefore we beseech you, O compassionate and philanthropic Lord, grant rest to those who have departed from this present life and from temporal affairs in a luminous place, in a place of pasture, in a place of refreshment, from whence all pain, sorrow, and sighing have fled. And make them worthy of the delight and beatitude that is in you; but us who still remain in this life, and who run the stadium of this sorrow-filled life, strengthen with the power of your might, that we may resist with patience and long-suffering the wiles of the devil and the tyranny of passions and external temptations that rise up against us, so that, having become conquerors of these by your invincible and defensive right hand, we may be deemed worthy of your eternal goods, which you prepared before the foundation of the world for those who love you, through the prayers and supplications of your all-blessed Mother, our Lady the Theotokos and ever-virgin Mary, and all your saints, for blessed and glorified you are with your Father who is without beginning, and your all-holy, good, and life-giving Spirit, now and always and unto the ages of ages. Amen.

By the account of divine fear which Maximus the monk took from Basil: As one who has nails fixed in his body is fit for no work, being wholly occupied by pain, so he who is restrained by the fear of the Lord will not use his eye for things that are unseemly, nor will he move his hand to forbidden actions; finally, he will undertake nothing, either most small or most great, against his duty.

ANNO DOMINI MCCCL.

NICOLAUS CABASILA

NOTITIA

(FABRIC. HARL. Bibliotheca Graeca, t. X, p. 459 [1].)

Nicolaus Cabasila, nephew by his brother to Nilus Cabasila of Thessalonica, and successer to him, deceased, in his position. He is often confused with his uncle. He flourished circa A.D. 1350. At first indeed he was curator of the imperial chapel, and while performing that duty, he was sent by John, Patriarch of Constantinople, in about the year 1346, to the Emperor Cantacuzenus, that he might induce him to lay down the empire; but in the year 1347

^A Cantacuzenus, having recently taken the city, entered the palace, and was sent as an envoy to the Empress Anna, that he might propose to her the conditions of peace laid down for her by the victor. Compare Cantacuzenus himself, *History of the Byzantines*, bk. XIV, ch. 39, etc., and Lambecius, *Commentaries*, V, p. 389 sqq. He was a man of great learning and published many fruits of his own genius, to few of which, however, it was granted to see the light, because of envy and the fact that he was not a patron of the Latins, but their bitterest hater—although on this matter, and whether he wrote against St. Thomas Aquinas, the learned doctors do not all agree. See Allatius, and especially Oudin, *Commentary on Ecclesiastical Writers*, III, p. 983 sqq., where he treats at length the life and writings of Nicolaus Cabasilas. Add, regarding his writings in particular, Henricus Wharton and Robertus Gerius in their notes to Guilielmus Cave, *Ecclesiastical Writers*, vol. II, p. 51, 53, and Du Pin, *Ecclesiastical History*, vol. XII, p. 89, etc.

His writings, both published and unpublished, are commemorated by Allatius and Fabricius, and by Oudin and others. They are excerpted in Nicephorus Gregoras’s *Byzantine History*.

A Compendious Interpretation of the Divine Office, or Liturgy

In Munich in the Bavarian codices 59, 107, 112, 113, and 128. See the *Catalogue of Greek codices of the Bavarian Library*, p. 17, 41, 43, 44, and 53 (6). In Vienna in the Imperial codex 261, in which many of Nic. Cabasilas’s writings exist, n. 18. — 268, 53, n. 36, *A Double Explanation of the Sacred Vestments used in the divine Liturgy and of those things which are done in the Liturgy*. See Lambecius, *Commentaries* V, p. 435, 445, and vol. VIII, p. 1021. In Oxford, in the Bodleian Library, in the Baroccian codex 75, *Exposition of the Mass*, ch. 45, and in codex 107, it begins: Διὰ τὶ μὴ ἐξ ἀρχῆς. In codex 91, whose beginning is: Μετὰ δὲ τὴν δοξολογίαν.

*Six Books on the Life in Christ*, or rather seven, in which he treats principally of baptism, sacred unction, and the Eucharist. Six books were published in Latin, translated by Jacobus Pontanus, with the *Dioptra* of Philippus Solitarius, or *Rule of the Christian Life for a monk*, the *Spiritual Documents* of Joannes Carpathius, and with Cabasilas’s *Oration against Usurers* (of which more will be said later), Ingolstadt 1604, 4to; then, in the *Lyons Library of the Fathers*, vol. XXVI, p. 136; in the *Cologne Library of the Fathers* and the *Morellian Appendix*. L. Allatius brings forward certain fragments from the first four books against Creighton, p. 422 sqq., 531; likewise against Hottinger, p. 49 sq., 97, 108; and Petrus Arcudius, *De concordia*, bk. II, ch. 21 and passim. The codices in which these referenced books are contained are highly praised: Vienna, in the Imperial Library, codex 266, n. 2, five books, but Lambecius, *Commentaries* V, p. 414, notes that the book which is the fifth in this codex is rightly called, and truly is, the sixth book in the Latin edition of Pontanus; in the same codex, n. X, is the fifth book, *On the Life in Christ*, in which it deals ^B

with the consecration of the altar. (Lambec. V, p. 417.) ^B In codex 267, n. 20, there are seven books *On the Life in Christ*; the seventh, however, has not yet been edited in either Greek or Latin, as Lambecius notes, V, p. 435 sq. In codex 336 there are five books. Lamb. V, p. 626 sq. — six books in the Sforza codex. See Montfaucon in *Bibl. B. mss.* I, p. 703 C. Seven books in codex Coislin. 315, which contains the minor works of Nicholas Cabasilas, which Montfaucon lists in *Bibl. Coisl.* p. 426 sqq. Consult the *Casauboniana* published by Jo. Christph. Wolf, Hamburg, 1710, 8, p. 39 sq.; and Casaubon’s *Exercitatio XVI ad Baron.* n. 30, where he presents the *Lemmata* of the seven books *On the Life in Christ* in Greek from a royal codex and testifies that he read them with great pleasure.

Nicholas Cabasilas. *Exposition on the Vision of Ezekiel the Prophet*, in which, over the four living creatures, there is the likeness of a throne, and over the likeness of the throne, the likeness as of a man himself, etc. It begins: Πᾶσα προφητεία καὶ θεωρία, etc. Then another *Exposition on the Vision of the Prophet Ezekiel*, in which the dry bones of men receive their former appearance; it begins: Τὴν τοῦ Θείου πρὸς τοὺς ἀνθρώπους ἐπιδημίαν, etc., and a third *Exposition* (unknown to Allatius) on the vision of the prophet Ezekiel: it begins: Πᾶσα προφητεία καὶ ὅρασις εἰκόνες ἦσαν, etc. These three ^C Expositions exist at Vienna in the Imperial codex 267, nr. 9, 10, 11 (Lambec. vol. V, p. 431 sq.) and in the Coislin codex 315, fol. 135 sqq. (Montfauc., Bibl. Coisl., p. 427) as well as in the Paris public library codex 1215, nr. 9, 10, 11. One exposition is there in codex 1612, n. 10. The first two are in the Imperial codex 266, n. 5 and 6 (Lambec. V, p. 415 sq.). The second is at Venice in codex Marc. 506 toward the end (See *Cat. codd. Gr. Marc.* p. 271).

*Orations*: 1) *On the Passion of J. Chr.*, it begins: "Ακουε, οὐρανέ, etc.; Allatius produces a passage from it against Creyghton, p. 425. 2) *On the Ascension of J. Chr.*, it begins: Αἱ χάριτες μὲν ἐπὶ τῶν προτέρων χρόνων, etc. 3) *On the Nativity of the Blessed Mary*, it begins: Καὶ πρῶτα μὲν τὸν Θεὸν ἐνταῦθα καλῶμεν. 4) *On the Annunciation of the Blessed Mary*, it begins: Εἰ ποτε δεῖ χαίρειν ἄνθρωπον. 5) *On the Great Martyr Demetrius, Worker of Miracles*, it begins: Πολλῶν ὄντων καὶ μεγάλων. Allatius cites a passage from this oration against Hottinger, p. 205. 6) *On Saint Theodora, Worker of Miracles*, it begins: Ἐμοὶ γὰρ πολλῶν τὰ σὰ θαυμαζόντων; Godfrey Henschenius published it in Greek and Latin in the *Acta SS.* for 5 April, tom. 1. Allatius had previously produced a passage from it against Hottinger, p. 204. 7) *Oration on the three Theologians, Basil, Gregory, and John Chrysostom*; Labbe contended in his *Dissertatio historica de scriptoribus ecclesiasticis*, tom. II, p. 114, that this oration is not the work of this Cabasilas, but is rather the oration of Philotheus on those three Fathers, which I have read in the Vatican codex 809, p. 100. Indeed, Fabricius, p. 76, in his note to Allatius, notes y, maintains that the Greek and Latin Oration of Philotheus, published together with the *Dioptra* of Philip the Solitary, etc., by Jacques Pontanus, Ingolstadt 1604, 4, and from there in the *Auctarium Ducaeanum*, Paris 1624, tom. II, p. 313, and in the Latin tom. XXVI of the *Bibl. Patrum*, Lyon, p. 217, is different from the Oration of Cabasilas on the same three holy triumvirs, which is in manuscript in the Imperial library (cod. 267, nr. 14, and Lambec. vol. V, p. 433). Fabricius has already refuted Labbe, demonstrating the difference between the two orations by their very openings. Furthermore, the most learned men have observed that this group of three blessed doctors was also praised by others, namely John, Metropolitan of Euchaïta (See Allat. p. 112, on the writings of the Simeons), Theodore Metochites, Matthew Camariotes, and others. Confer *Acta SS.* tom. II, June, p. 933 seq., where, regarding the feast which is celebrated by the Greeks in common honor of Basil, Nazianzen and Chrysostom on 30 January, John, Metropolitan of Euchaïta, in the time of Alexius Comnenus, thus resolved the ambitious dispute that had arisen between the Basilites, Gregorites, and Joannites, by saying that those three appeared to him together and testified that they were one before God, and therefore there was no cause to contend about precedence, but their common veneration should be joined on one day. Confer also the preliminary treatise of Nicholas Raya prefixed to the *Acta SS.* tom. II, June. So far Fabricius. The orations of Philotheus and John, Metropolitan of Euchaïta, on those three Fathers, as well as certain works of Nicholas Cabasilas against the Latins, are at Rome among the Vatican codices, according to Montfaucon in *Bibl. biblioth. MSS.* p. 12; certain manuscript orations of D. B. Nicholas Cabasilas are at Rome in the Barberini library, but which ones they are is not added in the cited *Bibl.* of Montfaucon, p. 175 E. Nor did Montfaucon in the cited book adduce them in the Index of Vatican codices, nor could Allatius, though searching those codices, find the 88 orations which others have written exist in a certain Vatican codex, and, as Allatius adds, whether they are to be assigned to Nilo or to Nicholas, to them may it be left. In the Chigi library at Rome there are certain orations of Nicholas Cabasilas. Thus Montfaucon cites the codex less carefully in *Diario Ital.* p. 238. Add vol. IX, p. 72, 90, 95, 112, 114, 147 of the old edition; but many other orations of Nicholas Cabasilas, overlooked by Allatius, lie hidden in the codices of the Paris and Imperial libraries. Fabricius in note 1, p. 74, to Allatius, reports many with their Greek words along with the beginnings of each. Add Cave and Oudin in the cited places. From the Catalog, therefore, I will supply them, and I will touch upon those which I have numbered from Allatius at the same time. At Paris in the *Bibl. publ.* codex 1213, according to the *Cat. codd. Gr. Paris.* tom. II, p. 254, each are in their own order, the above-mentioned orations n. 3, 4, 1, 2, 5, 6, [1258] (2) *On the Dormition of the Mother of God*; 3) *On Andrew the Younger, who died a martyr at Jerusalem*; 4) *To Jesus Christ*; 5) *Oration to the Augusta regarding Usury*; 6) *To the Athenians, On the Altar of Mercy*; 7) *Against the Gre-

(d) As Fabricius notes, p. 73 seq., the *Oration on the Usurers* saw the light, although not complete, at Augsburg, 1595, edited by David Hoeschel, from a manuscript codex of Maximus Margunius. Simon Simonides published the complete text with the *Oration of St. Epiphanius on the Burial of Christ*, in Greek and Latin, at Zamosc, 1604, 4. But in Janozki, *Nachricht von denen in der Zuluskischen Büchern*, part V, 217 seqq., another oration of Epiphanius is indeed listed, but there is no mention of the oration of Nic. Cabasilas attached to it.

^C of a delirious mind; 8) Oration in which the opinion of Pyrrho concerning the criterion of truth is contested; 9) In praise of Matthew Cantacuzenus, his son; 10) In praise of Anna Palæologina, Empress. In the Vienna codex 266, there are orations already designated by Allatius, nos. 3, 4, 6. In that codex and codex 267, no. 23, there also exists an oration of Nic. Cabasilas (as it is called, likewise in the catalogue of Greek Paris codices in codex 970 a Homily; but in codex 1213 it is an opusculum) On usury against money-lenders (Lambec. V, p. 416 seqq.). Jac. Pontanus published a Latin translation of it together with Cabasilas’s six books On the life in Christ, also in Latin, Ingolstadt 1604, 4° (d). Furthermore, in the Vienna codex 267, there exist Orations cited by me from Allatius, in this order: nos. 2, 3, 4, 1, 5, 6, 7. Moreover, there are read in the same codex orations praised from the Paris codex, nos. 1, 2, 3, 4, 5, 6, 7, 8. Then in the Vienna codex, no. 15, Speech to the holy martyr Demetrius. See Lambec. V, p. 428 seqq., who also reviews the remaining opuscula of Nic. Cabasilas that survive in that codex; but I shall omit those already mentioned above: The book concerning the unjust attempts of civil magistrates regarding sacred matters. It is also in Paris codices 970 and 1213. Solutions of five arguments against rhetoric or the art of speaking. It is also read in Paris codex 1213. Thirteen epigrams in heroic verse, which Lambec. V, p. 459, and Fabric. to Allatius p. 77, note b, review individually. Refer here to the Paris codex 1213, where, at no. 25, is the Epitaph of Nic. Cabasilas in heroic verses, Nilus of Thessalonica with some of the same Nicolaus's epigrams. In Coislin codex 315 (in which are the aforementioned and other opuscula and letters of Nicolaus) are Heroic poems on the burial of an uncle; on the tomb of Patriarch Isidore, and other poems on the translation of the relics of Saint Theodora, on the canon of Saint Demetrius, and others, according to Montfaucon in the Coislin library, p. 428. Encomiastic oration to the emperor (Andronicus Palæologus). – Sixteen epistles; but in Vienna codex 266, no. 9, there are three epistles (see Lamb. V, p. 416). In the cited Coislin codex there are fourteen, and Cydones, Epistle to Cabasilas. – At Florence, in the Laurentian codex 13, no. 24 seqq., plut. 75, there are four epistles and Nilus Cabasilas of Thessalonica’s Epistle to Nicolaus Cabasilas. See Bandini, Cat. Greek codices of Laur. 3, p. 107. – In Paris codex 1213, no. 8, Epistle to Nilus of Thessalonica, and no. 27, various Epistles. (However, how many there are and to whom they were written is not indicated in the Catalogue of Paris codices II, p. 255). – Libellus on the syllogism. In Vienna codex 266, no. 21, it begins: "An atom is one in number, such as this man..."—but in the Ambrosian codex of Milan, as noted by Allatius p. 79, the beginning is: "The goal of this treatise is to teach the genus of syllogisms," which others attribute to Nilus of Thessalonica. See above §14 concerning the codices in the catalogue of English codices, etc. II, p. 60, no. 2238, whence they are cited among the Vossian codices as the Syllogisms of Cabasilas. ^D By Allatius are still mentioned: Nic. Cabasilas's Iambic canon with scholia for the feast of the Theophany. His other iambic canon with scholia for feast days. His Exegesis on the third book of Ptolemy's Great Construction. It begins: "In this treatise the goal is..." Published together with Ptolemy's Great Syntax and Theon of Alexandria's Greek Commentary on Ptolemy. Basel 1538, fol., p. 151 seqq. See above to vol. V, p. 284, vol. IV, p. 213; and vol. IX, p. 176 seqq. annotated. At Oxford in the Bodleian Library among the codices of Henry Savile, no. 6572 seqq., there exists a Latin translation by Savile of part of the Almagest, and of the Commentaries of Theon and Cabasilas, vol. III. – In Paris public library codex 1373, no. 6, an unpublished opusculum, On the soul. It begins: "An atom is called the soul..." and a fragment of it in codex 1389, no. 3. – In codex 1391, no. 15, On the holy stole, regarding which I already noted some things above at the work: Interpretation of the Liturgy, at the end: and to Cave it seems to be an Appendix to the liturgical work. By the same Cave are cited from the codices a Response to the question, What is the goal of the Lord's incarnation? – Exposition of the words of Gregory Nazianzen: "O the new mixture, O the paradoxical union" (which are found in oration 38, vol. I, Greek-Latin edition, Paris, p. 620). Interpretations of the acts of the councils and the canons of the holy Fathers, etc. But let these suffice! Allatius added at the end a third Demetrius Cabasilas, likewise of Thessalonica.

NICOLAUS CABASILAS. NICOLAUS CABASILAS ON THE DIVINE SACRIFICE OF THE ALTAR. (Translated by Gentianus Hervetus Aurelius.) ADMONITION TO THE READER.

Of the many controversies concerning our religion which have been stirred up in our times by the evil spirit, the capital enemy of the human race, none seems greater or more pernicious to the Christian commonwealth than that which, contrary to the most widely held belief of all the faithful, intrudes into matters pertaining to the mystery of the most holy body and blood of our Lord. For since our principal—and indeed entire—hope of salvation, which is most certain, depends upon this (if we are united to the body of Christ as members to a head, and if we reap the most abundant fruit that is derived from his passion), it necessarily follows that whoever detracts from either one, or thinks ill of it, is not only akin to the highest crime, but is also close to destruction, unless he recovers his senses. And as for those who in our days have separated themselves from the perpetual and unique consensus of the Church, their opinions on this matter have divided into two parts. The Oecolampadians, or Zwinglians—or, as they are popularly called by antiphrasis, the Sacramentarians—because they detract as much as they can from the dignity of the sacraments (and count this as a praise to themselves), these men, I say, the Oecolampadians, reviving the old error of Berengarius, assert that there is only a sign of the body and blood in the sacrament of the Eucharist, but not the true body and blood: nor do they admit in any way that there is any sacrifice at the altar. The Lutherans, however, while they agree with the orthodox in this, that the true body and blood of Christ are in this sacrament, and that a sacrifice is performed at the altar, yet in that very point they err, as they say, whole heavens apart, because they think that the bread and wine remain together with the body of Christ; whereas it is certain that, after the consecration, which converts the bread and wine into the body and blood, only the appearances of the symbols or signs remain, their substance having already been converted and changed. Furthermore, because they think that the sacrifice is only one of praise and thanksgiving, whereas, besides praise and thanksgiving, it is also a true and expiatory sacrifice for sins. Added to this is the fact that they do not want the memory of the saints to be made in it, nor prayers to be offered for the deceased, nor private prayers to be poured out for any man; and therefore they detest the most holy canon of the Mass as an impious and execrable thing, because it uses the word "offering," the memory of the saints is celebrated in it, and prayers are offered for the deceased and separately for some of the living—and especially for those for whom Paul bids us pray. ^A Now, other men have entered upon other ways to refute their errors, as it seemed more expedient for each of them; for some have contended against them by producing testimonies of the Holy Scripture, others by effective arguments and solid reasoning, and others by the authorities of the most ancient and approved doctors. ^B All are certainly worthy of the greatest praise, who have shown our adversaries (for why should I not call those adversaries who, whatever their protestations may be, certainly leave their station and no longer stand with us?)—who have shown, I say, to our adversaries that they not only do not yield to them in any part, but that they are also far superior to them in truth and reason. For my part, to repress and break their audacity and to undermine their deep persistence, and to keep the people in faith and duty, nothing seems better or more valid than to show that the unique and perpetual consensus of all the nations that have given their name to Christ is in this matter with us. ^C For although, to prove what is to be followed in the controversies that arise concerning faith and religion, the authority of the holy Roman Church should legally suffice, which, because it was handed down by the divine Peter, the prince of the apostles and Christ's vicar, it has always kept in a perpetual series of so many pontiffs with one and the same tenor, and from which, as from the most holy oracle of the whole world, if any doubt had arisen concerning matters pertaining to the faith, responses have been given to this very day; yet, because the authors of these sects, thinking their decrees would then at last be firm and stable if they had moved the rock from its place, have tried—in vain, indeed, but with great effort—to weaken it, it has not been foreign to the purpose to also summon external aids, not because the rock founded upon the rock—that is, Christ—is not sufficiently able by itself to resist all the forces of all heretics, with Christ, who founded it, as its leader; but so that, when it has been made clear to the whole world that all who have received the faith of Christ everywhere in the world think rightly with us; and that the heretics, acknowledging the disease of their own madness while there is still room for medicine, may return to the best physician, namely Christ; and that those who, at first sight, have been led by arguments that are plausible but no less poisonous than futile, if they are rightly weighed, may be brought back...

to their own salvation, more cautious and more secure, if they cannot avoid them entirely—which would be the most advisable course of action.^A Thus, this must be established first: that what is kept at all times and without any distinction by all nations and peoples who worship Christ, cannot but have been handed down by Christ and the apostles. And to say that what has been handed down by Christ and the apostles is not to be embraced, accepted, and held with all veneration, is plainly impious and wicked. Therefore, since among all Christian nations, the priests performing the divine sacrifice, after the consecration—by which it is confessed by all that the true body and blood of Christ are brought about, with only the outward signs remaining—immediately say: "Mindful of your command" (namely of that which Christ said: "Do this in remembrance of me"), "we offer to you," it is altogether necessary that this is the sacrifice instituted by Christ and handed down by the hands of the apostles to our own times. Furthermore, since it is offered everywhere for the remission of sins, and memory is made therein of the saints, and prayer is made ^B for the living and the dead, both generally and for specific individuals by name, there is no doubt that the sacrifice of the altar (which we call the Mass, using the Hebrew term left by the apostles) expiates sins and, whether the Lutherans will it or not, has reached us from the time of the apostles, being applied to and benefiting both the living and the dead, and both generally and for individuals privately. Whence it comes about that the Canon of the Mass, which they so vehemently execrate, is rightly said and held to be sacrosanct by all other faithful people, as it is. Let all the priests of all nations be asked, and they will all answer with one voice that all things I have stated are thus. Let the Ethiopians be asked, who use the Chaldean tongue, and they will not deny that these things are so. Let the Armenians be asked, who perhaps may have sometimes disagreed with us on certain other matters, but who in these things certainly agree with us ^C always in the best way. Let the Greeks be asked, and they will affirm that these things are so, while meanwhile wondering that there are any Christians at all who dare to think otherwise. Although, what need is there to ask them, when their *euchologion*, or Greek sacerdotal book, was published at Venice not long ago, from which any studious person can know their rite of sacrificing? But since it is not given to everyone to know their most beautiful language, I have contributed this labor to the Christian commonwealth: that I might translate the *leitourgia* of the divine Chrysostom and the divine Basil—that is, the order of the rites of the sacrifice or Mass—from their sacerdotal book into the Latin tongue. And so that it might be more easily understood, I have also added thereto the concise interpretation of it by Nicolaus Cabasilas, a man preeminently pious and learned; and, so that those who delight in the contemplation of sublime things may be led through this holy and mystical sacrifice ^D to those things which are removed from all matter, with their minds engaged, and may be united to God as far as it is possible, I have added the booklet of the monk Maximus, the excellent interpreter of Dionysius, *On the Ecclesiastical Mystagogy*, that is, on the introduction to the sacred mysteries of the Church. By all of which, I do not doubt, studious reader, that if you read them diligently, you will receive no small benefit from them, namely, that you may not be carried about by every wind of doctrine, and may by no means turn your eyes away from the Cynosure—that is, from the Church of Christ, the best guide of the faithful. I have undertaken this burden all the more willingly because, while the Lutherans, in order to make their cause seem more probable and plausible to the common people, boast that the Greeks are on their side, and for that reason bring the most beautiful language into disrepute among good but simpler people, they will certainly, having read these things, easily understand how far and wide the Greeks differ from them, and how they stand, on the side of the orthodox, together with the rest of the Christian nations. Nevertheless, you must be admonished, studious reader, that you should read chapters 29 and 50 of the book of Cabasilas cautiously, from which an imprudent person might perhaps easily conclude that the Greeks think differently about the words of consecration than the Latin Church thinks, when the reality is otherwise. But in order that you may approach those readings more safely, it will perhaps be worthwhile to prepare you with a few words. First, therefore, you must understand that the Greeks have frequently not sufficiently understood the opinion of the Latins, but when it has been explained, they have easily agreed. This happened in practice at the Council of Florence, when the procession of the Holy Spirit was being discussed. For when they thought that the Latins established two principles, and therefore disagreed with them, when they understood that the matter was otherwise, they easily acquiesced. Similarly, our Cabasilas here seems to have thought that the Latins believe they effect the body and blood of Christ by the mere narration of the words of Christ, when nevertheless no Latin doubts that the form of consecration is not sufficient unless the intention and purpose of the consecrating priest is present. When this is added, the form of the words, uttered in the person of Christ, is said to be efficacious and to have the power of converting, by the virtue of Christ himself, the high priest. It is also falsely attributed to the Latins that they despise the prayers which are made by the priest over the gifts after the words of Christ are recited and pronounced according to the rite of consecration. For it is clear that this is false from the canon of the Latin Church, in which three prayers at least are placed after the consecration over the divine gifts. The first is: "Supra quae propitio," etc. The second: "Unde et memores." The third: "Haec omnia semper bona creas, sanctificas et benedicis." Although they also interpret the second prayer differently than the Latins understand it, as will be said immediately. Moreover, as to the fact that there seems to be such an opinion, that he thinks that after the words of consecration the substance of bread and wine still remains, and that the conversion does not happen until after the priest's prayers and blessings, that this is false can easily be seen even from the rite of sacrificing of Basil and Chrysostom themselves. For after the words of consecration spoken over the bread and wine, the priest and deacon indeed show them so that they may be adored. Nay, they even adore three times at the table: which would not happen unless the conversion had actually taken place. Then, if by the blessings and prayers, which follow and are said by the priest,

^A a change would occur, it would happen for both the bread and the wine in their own order. Therefore, his explanation would neither be sufficiently consistent with itself, nor would the consecration of the Greeks, if it were of such a kind, correspond to the rite and order of Christ, who first truly prepared his body, and then the blood, not both at once. It must be said, therefore, that the intention of the Latins and Greeks is to refer the truth of the consecration to the same thing; otherwise, as Chrysostom says, the word of Christ would not be a maker—whom Cabasila indeed cites as being contrary to his own opinion, nor does he sufficiently refute his authority in explaining it away. For as far as concerns the force of the words: *Increase and multiply*, to which other things are required to be added, namely matrimony, nourishment, and the rest; the reason for this is that they refer to the future, and include those things which were required. Here, however, Christ signified the true and self-subsistent presence of his body, and ordered it to be done just as he himself did, so that his word would be effective and operative at that very moment in which it is spoken, not when it has already passed, as Cabasila seems to think. Nor does it ^B stand in the way that in the mass of Chrysostom and Basil, after the utterance of the words of Christ, the priest says: *Let it become body, let it become blood*, etc. For it is not to be understood that the conversion happens then for the first time, which was already done a little before, but that it is shown that although the word of Christ has passed in utterance, yet the effect of his power remains under the symbols or species of bread and wine. A similar mode of speaking is found in Mark, chapter five, concerning the woman suffering from an issue of blood, who, after she had been healed by Christ through faith and the touch of the fringe of his garment, nevertheless heard from Christ: *Be healed of your affliction*; which, however, had already been healed. But Christ wished to say this so that even though the touch of the fringe had passed, the effect resulting from it would nevertheless persist. When, therefore, Cabasila interprets that place of the canon in a Latin sense, so that it may accord with his own view, it differs from the understanding of the Latins who interpret it otherwise. For he interprets *perferri*, or *carried upward*, as *being changed*. But the Latins understand it to be *offered* through the hands of the holy Angel, that is, of Christ, who is the Angel of the great counsel; or also of an angel, or of the angels, who offer our prayers and vows to God, as is read in the book of Tobit, and Acts x. Finally, regarding the fact that he says that after the word of Christ, the gifts of the altar are still called bread and wine, that is indeed true; but I do not find the same concerning the wine: for the chalice is named in the mass of Chrysostom and Basil. Even if it were true, however, it would not be an obstacle, since the things into which others are converted are wont to retain the names of those things which have been converted; as is evident in the rod of Moses, and water turned into wine, John ii. Actually, ^C the Latins themselves sometimes call wine the blood of Christ. For blessed Cyprian says, lib. ii, Ephes. [ad Caecilium], that: *How then shall we drink new wine with Christ in the kingdom of the Father from the creature of the vine, if we do not offer wine in the sacrifice of God the Father?* And Jerome, q. 2, ad Hedibiam: *The bread which descended from heaven is the body of the Lord, and the wine which he gave to the disciples is the blood of his new Testament.* These things which have been said by us are confirmed by the Council of Florence, which gave to the Armenians the form and rite of the Latin Church for consecrating: which they indeed received, the Greeks themselves by no means protesting. It seemed good to give this warning, so that no one might think that the sense of the Greeks, as it pertains to the confection of the body and blood of the Lord, disagrees with the judgment of the Latins, that is, with the truth of the Church: which someone might perhaps gather from these two chapters. The other things, however, which are in this little book are of such a kind that nothing more pious or more Christian could be said or imagined. Therefore, diligent reader, make sure to read them, and take them in good part; and if you perceive any spiritual benefit from them, give thanks to God, the author and giver of every good thing. Farewell and enjoy.

NICOLAI CABASILAE INTERPRETATION OF THE SACRED LITURGY

CHAPTER I. What the whole sacrifice signifies in summary.

Sanctæ sacrorum mysteriorum celebrationis opus et effectus quidem est donorum in divinum corpus et sanguinem μετα-

interpretation of the holy mysteries is the change of the gifts into the divine body and blood. The end, ^A however, is that the faithful might be sanctified by them, having received along therewith the remission of sins and the inheritance of the kingdom of heaven. Preparation, and things which contribute to the work and this end, are the prayers, psalmodies, and readings of the holy Scriptures, and, to speak once for all, everything that is said and done in a holy manner before the sanctification of the gifts, and after the sanctification. For even though God gives us all holy things gratis, and we bring nothing to Him—but they are truly graces—yet, that we may be apt to receive and preserve them, He necessarily demands this from us: nor would He impart sanctification, unless those who approach were thus affected and disposed. Thus He baptizes, thus He anoints, thus He receives to the banquet, and imparts of the holy table. And this He signified in the parable of the seed: "For he went out," He says, "who sows," not that he might till the ground, but that he might sow ^B, inasmuch as the plowing and all preparation ought to be brought by us. Since, therefore, it was so necessary for the obtaining of the sacraments that those who approach should be in a right state and prepared, it was requisite that this should be present in the constitution of the holy sacrifice; and it is present. For prayers, psalms, and whatever is done and said holily in it possess this power for us. For they sanctify and dispose us, partly so that we may receive rightly, and partly so that we may preserve and continue to retain the sanctification. They sanctify in two ways: one way is that by which we are helped by the prayers themselves, and the psalms, and the readings. For prayers turn us toward God, and procure the remission of sins, and the psalmodies similarly render Him propitious to us, and draw down ^C the impulse that depends on Him. "Offer," He says, "to God a sacrifice of praise, and I will deliver thee, and thou shalt glorify me" (Ps. CXVII, 20). The readings of the holy Scriptures, meanwhile, announcing the kindness and humanity of God, and again His justice and judgment, cast His fear into our souls, and kindle love for Him, and thus bring much promptness and alacrity of mind for observing His commandments. But all these things, rendering the soul of both the priest and the people more beautiful and more divine, make both apt for the reception and conservation of the gifts, which is the end of the sacrifice; and they prepare the priest privately and apart, that he may not approach unworthily to perform the sacrifice: which indeed is the work of celebrating the mystery, as has been said. Moreover, this ^D same thing is found in many places of the prayers; and the priest prays that he may not be seen as unworthy of the object proposed, but that he may serve the mystery with pure hands, and soul, and tongue; and thus we are helped toward celebrating the holy rite by the very power of the words that are said and sung. We are sanctified in another way by these, and furthermore by all the things that are performed in the sacrifice, inasmuch as in them we see Christ prefigured, and those things which He did and suffered for us. For in the psalms and readings, and in everything that is done by the priest throughout the entire celebration, the economy of the taking of human nature by our Savior is signified: those things which are His first acts, [are signified] by those things which

signify them; the second things, by the second; and the final things, by those which follow. And it is possible for those who see these things to have all those events before their eyes. For the sanctification of the Gifts, which is the sacrifice itself, proclaims His death, and His resurrection and ascension, because these precious Gifts are changed into the very Body of the Lord, which received all these things, which was crucified, which rose again, and which ascended into heaven. Those things which are said and done before the sacrifice signify the events that occurred before His death: the advent, the showing, and the perfect manifestation. Those things which occur after the sacrifice represent the promise of the Father, as He Himself said, the descent of the Holy Spirit upon the apostles, and the conversion and communion of the Gentiles to God through them. And the entire celebration of the mystery is like a single image, [depicting] the one body of the economy [lit. "republic" or "state"] of the Savior, ^B bringing all its parts from beginning to end under our view, according to the order and harmony which they hold toward one another. Whence the psalms, as being sung in the prooemia, and even before these, the things that are done and said in the proposition of the Gifts, signify the first time of the economy of Christ. The things after the psalms, the readings of the holy Scriptures and the rest, [signify] what follows. For even if it is said that the use of the readings and psalmody is different—namely, that they were introduced so that they might incite us to virtue, and that they might render God propitious—nothing prevents them from being able to do both, and that the same things might both lead the faithful to virtue and signify the economy and dispensation of Christ in the flesh. For just as garments fulfill the use of clothing and cover the body, ^C but by the fact that they are such-and-such, they sometimes signify the craft, life, and dignity of those who are clothed in them, so it also holds for these. For because the divine Scriptures contain words inspired by God and hymns of God, they exhort to virtue and sanctify those who read and sing them. But because such things were chosen and were so ordered, they possess another power and suffice for signifying the peregrination and institution of Christ. For not only the things that are sung and read, but also the things that are performed in the celebration, have the same nature; for each thing comes about for the sake of the present use; but it also signifies something of the works, or actions, or passions of Christ. Just as the offering of the Gospel at the altar [and] the offering of the precious Gifts. For each is done as the use demands: the former so that the Gospel might be read, ^D the latter so that the sacrifice might be performed; but both signify the showing and manifestation of the Savior—the former, [as] beginning to be manifested, obscure and still imperfect; the latter, however, [as] most perfect and final. But there are also some things among those done here which fulfill no use, but are done solely for the sake of signifying something: such as the piercing of the bread, and the inscription of the cross made upon it, and the fact that the instrument which pierces it is made in the form of a lance; and lastly, the pouring of warm water into the holy [chalice]. And you might find many such things in the other mysteries, just as in the bapti

^A of those who are to be baptized, it is necessary to take off their shoes, to undress, and while looking toward the West, to stretch out one's hands and to breathe upon [the evil one]. But these things there teach how great the hatred of the wicked one must be in us, and how necessary it is for him who is to be a true Christian to turn away from him; and if there is anything else of the sort in the sacraments, it has a different meaning. But those things which occur in the rite of the gifts all refer to the dispensation of the Savior; so that the contemplation of it, being before our eyes, might sanctify our souls, and thus we might become fit for the reception of the holy gifts. For just as He then raised up the world, so too, when it is always contemplated, it makes the soul of those who behold it more beautiful and more divine; or rather, it would not even have helped then at all, had it not been contemplated and believed. And for this reason it was proclaimed, and God contrived myriad ways for it to be believed; since it could not have done what was its own, and saved men, if those who were to be saved by it remained ignorant of it. But while then, as it was proclaimed, it created in an ungrateful spirit the reverence, faith, and love toward Christ that were not [previously] in the souls of those who did not know, now, being diligently contemplated by those who have already believed, it does not indeed instill these blessed effects in them, but it preserves, renews, and increases those that are implanted; and it makes them firmer in the faith, and more fervent in piety and love. For He who brought it about that those things which were not should come to be, could much more easily preserve, guard, and renew them. Yet these are the things with which it is necessary to approach the holy things, and without which even to look upon them is altogether impious: reverence, faith, and love toward God, which possesses great warmth. For this reason, it was fitting that the contemplation capable of ^B instilling these things in us should be signified in the order of the liturgy, so that we might not only reason in our minds, but also see in a certain manner the great poverty of the Rich One, the sojourn of Him who holds every place, the reproaches of the Blessed One, the sufferings of the Passionless One, how much He was hated, how much He loved; how great He was, how much He humbled Himself; and what He suffered and what He did in order to prepare this table before us. And thus, marveling at the newness of salvation, and struck with amazement at the multitude of His mercies, may we revere Him who has had such mercy, Him who has so saved us; and let us entrust our souls to Him, and commend our life, and inflame our hearts with the fire of His love; and having become such, we may then dwell safely and familiarly in the fire of the mysteries. For it does not suffice for one to be such at that time, simply to have learned the things of Christ at some point and to know them; but it is necessary even then to fix the eye of the mind there, and to contemplate them in action, having cast out all other thought, if indeed we are to be able to make the soul fit and prepared—as I said—for that sanctification. For if we have the word of piety ^C, so that when asked we could answer it rightly, yet when the time comes to be initiated, we do not contemplate everything well, but set our mind on other things

^B if we have no sense of that knowledge, it is of no use to us; for none of the things said can impart to us any of those affections. For we are disposed according to the thoughts that occupy us at the time, and we suffer such affections as those thoughts are capable of producing. For this reason such a form was devised, partly not only signifying by words, but also bringing everything under our gaze; and partly appearing throughout the whole time of the sacrifice: so that, on the one hand, it may act more easily upon souls, and not merely contemplation, but also affection and passion may reside in the souls, inasmuch as it is more vividly impressed upon us by imagination through the eyes; and on the other hand, it does not give place to forgetfulness, nor allow the thought to turn to anything else, until it has led us to the table itself, and, being thus filled with these thoughts and having a vibrant memory, we may be participants of the sacred mysteries, adding sanctification to sanctification, contemplation to sanctification, and sanctification to the mystery, and being transformed from glory to glory, into that which is the greatest of all, from that which is lesser. And such, in a nutshell, is the sense of the whole liturgy; but next, it must be considered from the beginning, as far as possible, part by part. First, the prayers that take place at the beginning, and the sacred blessings, and the sacred canticles, and the readings; afterwards, the sacred work itself, the sacrifice itself; and after this, the sanctification, by which the souls of Christians, both of the living and of the dead, are sanctified. Furthermore, [we must consider] the things that follow—the canticles and prayers of the people and the priest to God, if any of these stand in need of consideration and contemplation; but before all things, and in all things, the economy of the Savior's assumed flesh which appears through the whole celebration of the mystery, [and] what things pertaining to it are signified by each of the things that take place in the sacred celebration.

CAP. II. Why the sacred gifts are not placed on the altar from the beginning.

Let us take the beginning from the contemplation of those things which are done and said at the prothesis, and from their presentation and the oblation of the gifts. For why are they not immediately led to the altar and sacrificed, but are first dedicated to God as gifts? ^D Because, in ancient times, sacrifices were indeed offered to God, consisting of the slaughter and blood of irrational animals; but gifts were also offered, such as gold or silver vessels. The body of Christ, however, appears to have both. For the sacrifice occurred later, when He was slain for the glory of the Father; but from the beginning He was dedicated and offered to God, and was a precious gift to Him, and as one assumed as the first-fruit of our race, and because of the Law, since He was the firstborn. For this reason, the things that are now offered, by which that body is signified, are not immediately led to the altar and sacrificed; but this happens later, while first they are dedicated, and they become and are called precious gifts to God. Thus Christ acted. For when He [took] bread and wine...

in his hands, he showed it to God and the Father, as offering and dedicating these gifts to him. And from where is this certain? From that which the Church does, and calls these things gifts. For it would not do this, unless it knew that Christ had done this. For it heard him commanding, "Do this"; and it would not have imitated him in a dissimilar way.

CHAPTER III.

But what is the form of the gifts? The ancients offered firstfruits of fruits, or of flocks, or of herds, or of other possessions. But we, as the firstfruits of our own life, ^B consecrate these gifts to God, as they are human nourishment, by which bodily life consists; and life consists not only through nourishment, but it is also signified by it. For the apostles said that they ate and drank with him after the resurrection regarding Christ, that they might show that they saw him living; and Christ, whom he raised from the dead, commanded that he be given something to eat, that he might demonstrate life through nourishment; wherefore it is sufficiently probable that he who begins to eat nourishment is seen to begin life itself. But perhaps someone might say that almost all things which were offered to God by the ancients could feed a man; for they were fruits, for which farmers till the earth, and edible animals. What then? Were all those ^C the firstfruits of human life? By no means; for nothing of those is human nourishment specifically; for it is common also to other animals; some are of birds and those that eat grass, others are of beasts that devour flesh. For we call that human which pertains to man alone; but that he needs the preparation of bread to eat, and to manufacture wine to drink, is proper to man alone. And this is the form of such an offering of gifts.

CHAPTER IV.

But what is the cause, and what is the reason, why it behooves us to offer these gifts to God as ^D the firstfruits of life? Because God remunerates us with life for these gifts; and it was fitting that the gift should not altogether differ from the remuneration, but should have something akin; and that since that life exists, this too should be in a certain way life, and especially since he himself is the giver of the gift and the provider of the remuneration, who judges justly, and weighs all things with a balance and scales. He himself commanded bread and wine to be offered. He himself in return for them bestows living bread and a cup of eternal life. Whence, just as to the apostles for fishing he rendered a fishing—for the fishing of fish, the fishing of men—and to the rich man who had asked about the kingdom, in return for earthly riches he promised heavenly riches: so conversely here, to those to whom he was about to give eternal life (I speak, moreover, of his life-giving body and blood), he commanded them to offer these beforehand.

^A And that we might lay hold of life—of the eternal instead of the temporal—and that grace might be a reward for glory, and that his immeasurable mercy might also have a measure of justice, so that this saying might be fulfilled: "I will place my mercy in the balance." And this holds true not only in this sacrament, but also in baptism; we exchange life for life, handing over one while receiving the other in its place. Yet the surrender of this life is death in a kind of image or depiction, while the resurrection is true life. For since the Savior, who had died and risen again, willed to share his new life with us as well, he commanded us also to offer something of this great gift back to him. And what is this? To imitate his own death. And in what manner? By hiding the body in water as if in a tomb, and by showing this three times; as if we had already been made partakers of death and the tomb, he deems us worthy of his new life. And these things are thus.

CHAP. V. Why is the whole bread not offered, but only the part that is cut off?

^B Furthermore, it should be noted for what reason the priest does not simply take the loaves, but rather, of those loaves which he himself cuts, he makes this the offering, dedicates it to God, and brings it to the altar to celebrate the sacred rite. This is a property unique to the offering of Christ; for as to other gifts, those who possessed them would separate them from those of the same kind, bring them into the temple, and place them in the hands of the priests; ^C and the priests would receive them and offer them, or sacrifice them, or whatever else was required to be done with those that had been offered.

But the Lord's body was both separated from those of the same kind, and presented, and taken up, and dedicated to God, and finally sacrificed by that very same Priest. For the Son of God, separating himself from our lump, set himself apart. But he himself gave the gift to God, placing it in the bosom of the Father, as one who was never separated from that bosom, but even there acquired and presented this [offering to him], so that as soon as it was formed, it was also given to God. Finally, he himself also led it to the cross and sacrificed it. For this reason, the priest who is to change the bread into that ^D body for that very same purpose, also cuts it from those of the same nature, and dedicates it to God, placing it on the holy disk, and after that, brings it to the altar and sacrifices it.

CHAP. VI. Why the priest represents the passion of Christ in the bread.

The bread, then, having been cut off, as long as it lies upon the table of preparation, is pure and simple bread, which has received nothing other than its dedication to God and its becoming a gift, when it also signifies Christ at that age from which he became a gift. And he became a gift from his very birth, as has been said before, because even by reason of his birth he was a gift, according to the Law, since he was the first-born. But that...

the ^A passions which happened later in that body for our salvation, the cross and the death, were prefigured beforehand to the ancients. For this reason, the priest here, before bringing the loaves to the altar and sacrificing them, attempts to show those types first in it. And in what way? While he is taking it away from the whole loaves, he makes the passion of the Lord a gift, and he writes the death upon it, as if on a tablet; and all that he does—some things out of necessity, others intentionally—is pressed into this meaning. And what is happening at that time is an active narration of the passions and the death of Christ. This was an ancient custom, and sometimes they used to narrate and advise and preach ^B by actions as well. For the prophet, wishing to show the captivity of the Hebrews, bound himself. And Agabus later did this same thing, signifying the bonds of Paul. And they say that a certain one of the divinely inspired Fathers, when asked what a monk is, answered nothing, but took off the garment with which he was clothed and trampled it underfoot. Moreover, the ancients signified the death itself of the Lord and the whole economy of the flesh assumed by Christ, not only by words but also by deeds, and learned from God; such as the sea being divided by a rod, and the bush burning in the flame, and Isaac being led to slaughter by his father, and other things through which the mystery was signified ^C from the beginning. The priest is also seen doing these things, which he knows concerning that sacrifice, both narrating them in words and showing them in deeds, as much as he is able to show such things in such material, as if saying: "Thus the Lord came to the passion, thus he died, thus his side was pierced, thus from the pierced side that blood and water was then poured forth." And he does this, first, that he may show, as I said, that types and certain writings of this truth and of these realities preceded and signified beforehand to men, just as he himself, before bringing the loaf to the altar and sacrificing it, describes in it the things that pertain to the sacrifice. Then, showing that this loaf hastens to be transformed into that true ^D bread, the crucified, sacrificed one; beyond all these things, since it is necessary to announce the death of the Lord, so that he may not omit any method of announcement and narration, for which ten thousand mouths would not suffice us, he recounts it both in words and in deeds.

CHAPTER VII. What is the Lord's commemoration.

And first, having taken the bread from which it is necessary to cut off the holy bread, he says, "In commemoration of the Lord and God and Savior of us, Jesus Christ, according to his commandment." For this, he says, "Do this in my commemoration." And he says this not only concerning that bread, but concerning the whole mystery that is being celebrated, as one who is beginning from here to perform the sacred rite. For even the Lord, after he had completed the entire mystery, added this saying: "Do this in my commemora-

commemoration." ^A But what is this commemoration, and how do we remember the Lord in the celebration of the sacred rite, what is he doing, and how is he disposed? I mean, while reflecting upon what things regarding him, and what things recounting? Is it that he raised the dead, and gave sight to the blind, and rebuked the winds, and from a few loaves fed tens of thousands to satiety, things which proved him to be God and able to do all things? By no means. But rather, he bade us to make his commemoration in those things which seem to signify weakness: the cross, the passion, the death. And whence can we know this? Thus did Paul understand it, who knew his affairs well. For writing to the Corinthians about the mystery, and having recounted that the Lord said, ^B "Do this in my commemoration," he added: "For as often as you eat this bread, and drink this cup, you proclaim his death." This the Lord himself also indicated in the delivery of the mystery. For having said, "This is my body, this is my blood," he did not add to them the miracles, saying, "I have raised the dead," or "I have cleansed the lepers." But what? The passion alone, and the death: "Which is broken for you," "Which is poured out for you." And what is the reason that he makes mention not of the miracles, but of the passions? Because the latter are so much more necessary than the former, in that these are the agents of our salvation, and without them man could in no wise rise again—the passions, I mean; whereas those others only demonstrate. For the miracles occurred so that it might be believed that the Lord is truly the Savior. ^C

CAPUT VIII. Concerning those things which occur in the bread.

Since, therefore, it is necessary to perform the commemoration of the Lord in this manner, for this reason when the priest has said, "In commemoration of the Lord," he adds those things which signify the cross and the death. For as he cuts the bread, he recounts the prophecy of old concerning the saving passion: "As a sheep he was led to the slaughter," (and the rest), recounting both in word and in deed as much as he is able. For when he cuts the bread for this use, that he might take out the gift, he makes this very thing also an image of the purpose proposed: to signify the departure of the Lord from the world into the way which is to the Father, through death—leading it captive, ^D as he himself said: "I leave the world, and go to the Father." And because often fixing the iron, he then parts the bread, he divides the prophetic discourse into as many parts, adapting each part of the discourse to each part of the cutting, so as to show that the function of the discourse is narration: that just as this bread, in order that it might be offered to God and consecrated, has been separated from that which is of the same kind and nature: so also Christ withdrew from men, of whose nature he partook through his humanity; and as a sheep he was led to the slaughter, and in that way his life was taken from the earth; and having added those things which follow in the prophecy, and having placed the bread upon the sacred table, he does and says those things, through which the sacrifice itself, and the death of the Lord

^A is announced. "The Lamb of God," he says, "who takes away the sin of the world," is sacrificed. He says and does these things which declare the manner of the death. For he impresses a cross upon the bread, and thus indicates how the sacrifice was made, namely by the cross. After this, he also pierces the bread on the right side, narrating the blow to that side by the striking of the bread. For this reason he even calls the iron instrument that strikes it a "lance," and it is fashioned in the shape of a lance, so that it may call that lance to mind; and thus, by acting he narrates these things, and he reads the words of the history: "And one of the soldiers," he says, "pierced his side with a lance." Similarly, he also narrates in word and demonstrates in deed the blood and water that flowed from there, «pouring wine and water into the sacred chalice, (and these things are a memorial ^B of the Lord,) adding also that word: "And immediately there came out blood and water." And this is the memorial of the Lord and the narrative of his death.

CHAPTER IX.

But for what reason did he command these things, and with what in view did he require this memorial from us? That we might not be ungrateful and unmindful. For there is a certain return of gratitude from those who have received a benefit toward their benefactors, to remember them and the deeds by which they have been benefited. And for the sake of preserving this memory, men have devised many means—tombs, statues, columns, festivals, ^C public games—the object of all of which is one: that men of merit and outstanding virtue should not be delivered into the depths of forgetfulness. Such also is that of the Savior. "Others," he says, "seek other remedies against forgetfulness, in order to remember those who have benefited them; but you, do this for my memorial." And just as cities inscribe upon the columns of the valiant the victories by which they were saved and fared better, so we, by these gifts, inscribe the death of the Lord, in which the whole victory over the wicked one has been won. And by means of images, cities possess only the form of the body of their benefactors; but we, from this offering, have not the form of the body, but the hero himself, the very body of the hero. The same thing he also ordained among the ancients to be done by types, which he has now commanded to be done in the truth of the realities. ^D For this was the Pascha, and the slaughter of the lamb was a memorial of the slaughter of the sheep, and of the blood which saved the firstborn for the Hebrews in Egypt. And such is the mode of the memorial.

CHAPTER X.

The priest is still making the oblation, and taking a portion of each of those offered, he makes a sacred gift, not saying and doing the same things which

^A from the beginning signified the death of the Lord, because what was once said concerning the whole rite is understood to have been spoken for all. For every oblation of the gifts is made in remembrance of the Lord, and through each one his death is proclaimed. What then are the things that are added? "For the glory of the all-holy Mother of God; ^B for the intercession of this or that saint; for the remission of sins of souls, both of the living and of those who have died." And what does this mean? It is thanksgiving to God, and supplication, the occasion and the cause for the oblation of the gifts. For it is thus: no gift is given in vain, whether one ought to honor God or to gratify men, but it is for the sake of some good, whether one already achieved or one hoped for. For we either ^C return thanks to the benefactor with gifts for things we have received, or, if we have not yet received them, we honor and observe him who is able to give, so that we may obtain them. These gifts then appear to be offered to God for both reasons: both because we have received, and so that we may receive; both as we give thanks to God, and as we supplicate him. We give thanks for the benefits we have received; we supplicate that we may receive. The gifts, therefore, consist in both thanksgiving and supplication. But what are the goods already given to us? And what are those that are sought? They are exactly the same: the remission of sins, the inheritance of the kingdom; for he himself commanded us to ask for these before all else. These are the things the Church has already received, and these are the things for which she supplicates. And what is the manner in which she has attained these goods, and in what manner, not yet having fully attained them, does she pray to obtain them? She has attained them first in that she received the power for them. For she ^D received the power to become children of God, and this is the only common gift which was given to all Christians through the death of the Savior. This is the divine baptism, and the other sacraments, through which we are adopted by God and become heirs of the kingdom of heaven. Then, she has also been made heir of the kingdom itself in actuality, through the countless number of her own choir whom she sent as a colony into heaven, whom the blessed Paul called "the Church of the firstborn who are enrolled in heaven." Thus, indeed, the Church has attained these great goods. But for her own children who are still running toward the prize, and, to speak once for all, those who still live in this life, whose end is uncertain, and those who have departed without a good, firm, and stable hope, the kingdom has not yet been attained; for this reason, she remembers the death of the Lord. But she also remembers the saints, to whom their full perfection has already fallen, and she remembers those who are not yet perfect; for the former she gives thanks, but for the latter she supplicates. Therefore, the parts of the first oblation, and also the second, consist of thanksgiving; but those which follow consist of supplication, in remembrance of the Lord, in the glory of his blessed Mother, and in the intercession of the saints. «We give thee thanks,» he says, «that by thy death thou hast opened to us the gates of life, that thou hast accepted a Mother from us, that man has attained such glory, that we have intercessors who are of our own race, and that thou hast granted such boldness to those who are of the same kind as us.» For the expression, «For the glory,» and, «For [an original-script column: see facsimile] intercession,» this is the equivalent of "for the"

remission of sins," which is the same as saying "for the sake of remission." For it has a double significance: for it is either for something present, or for that which is hoped for. For who does not know that the glory of the Blessed Virgin, and the intercession and boldness of the saints, are present goods? And to offer gifts for the sake of present goods is nothing else than a manifest act of thanksgiving. Moreover, the phrase, «In remembrance of the Lord,» by what has been said before, is clearly seen to signify a return to Him for His death, and an act of thanksgiving. Therefore, before all things, in the oblation of the gifts, these words are said, because that death was the cause of all good things for us. Finally, the priest makes the supplication, ^B asking for the remission of sins, the rest of souls, and other things of this kind. For this is the mark of a grateful soul—not to say immediately what is needed, nor to ask for what is lacking, but rather, first remembering what we have already received, to give thanks and glory, and thus, before asking for what is necessary for us, to offer glory to God.

Chapter 11. Why the gifts are covered; and on those things which are said.

Since, however, the things said and done over the bread, by which the death of the Lord was signified, were nothing other than a type and figure—for the bread remained bread, and received nothing other than to be a gift to God, and therefore it bears the type of the Lord’s body in its first age, since that also was from the beginning a gift, as has been said before—for this reason, the priest recounts the miracles that happened to Him when He was newly born and still lying in the manger, and shows the bread. For placing upon it that which is called the asterisk, or small star, he says, «And, behold, the star coming stood above where the young child was.» Then [he recites] also those things said many ages before by the prophets concerning Him, which are fitting for God, so that because of His flesh and because of what appears, men should not ^C suppose small and unworthy things regarding His divinity: «By the Word of the Lord were the heavens established; the Lord reigned, He clothed Himself with majesty. His virtue covered the heavens, and the earth is full of His wisdom.» And he says these things, and covers the gifts—that is, the bread and the cup—with precious veils, and offers incense on all sides. For the power of the incarnate God was indeed hidden until the time of the miracles and the testimony from heaven; but those who knew how to speak of Him [knew that] «The Lord reigned, He clothed Himself with majesty,» and all things that are said are fitting for God. «And they recognized Him, and worshipped Him as God, and sought for the covering that was upon Him.» And the priest, silently signifying these things with the gifts covered, says: «Hide us under the covering of Thy wings,» and ^D offers incense on all sides. When he has said and finished these things, and has prayed that all things of this sacrifice which is being performed may succeed for him rightly and according to the established rite, he comes to the altar, and standing before the holy table, begins the sacrifice.

CAP. XII. On glorification in the beginning.

^A one ought to pray in peace. Why, then, did He command them, immediately after the glorification, to ask for things, without having first confessed or given thanks to God? Because when he said "peace," he also encompassed those things, if anyone truly wishes to consider it. For neither is he who is displeased with the things that happen to him in life able to have peace within himself, but only he who is grateful and gives thanks in everything, according to the law of the blessed Paul; nor is he who does not have a pure conscience; and it is impossible for a conscience to be pure without confession. So that he who prays with peace has already gained a soul that is giving thanks and confessing. Furthermore, the petition which they offer also shows them to be giving thanks and confessing. For what do they ask? To be shown mercy. Now this is the petition of those who are condemned, who, when every way of defending themselves has been removed, have no justification to speak; they send forth this final cry to the judge, not expecting to obtain what they need by right, but by his clemency. This is the act of those who testify to the ^B judge's great kindness and to their own wickedness and vice; the former belongs to confession, the latter to thanksgiving. The priest, appointed for prayer, encourages the people from the beginning, and for this reason he is set before the people—as their ambassador and mediator—so that his prayer, which is at work, may be of great strength, just as the apostle James said: for the prayer of a righteous man is effective when those also for whom the prayers are made contribute all that is in their power: goodness of character, prayers, gentleness, and whatever else they know God delights in.

What then is the first petition? "For peace from above, and for the salvation of our souls." Having first taught how one must be disposed to pray, he now teaches also what must be asked for first: first the kingdom of God and His righteousness. For the kingdom signifies the salvation of souls, while the peace from above signifies the righteousness of God; ^C of which Paul said: "The peace of God, which surpasses all understanding," which the Lord left to the apostles, ascending to the Father, saying, "Peace I leave with you; my peace I give to you." For just as the name of righteousness there does not signify only the distribution of that which is equal, but is demonstrative of every kind of virtue, so too is the name of peace here, for it is something universal; for it is the fruit of all virtues together and of all philosophy; for it is not possible for one who is deficient in any single virtue to possess perfect peace; but it is necessary for him who is to be at peace to have arrived through all of them. Therefore it is necessary to exercise ourselves first toward the peace that is possible for men, and then to ask from God His own peace, just as it is also with each individual virtue. For there is temperance which comes about through exercise, and there is temperance which is given to the soul by God; and love, and prayer, and wisdom, and in the same way with the others. For this reason the priest also, ^D regarding the

The Divine Liturgy

^AIt speaks first of that peace which is in our power, and which can be rightly managed and administered by us; and when it commands us to offer prayers to God regarding that, it then urges us to pray to God for that which is given by Him, saying, "Let us pray for peace from above." It speaks of peace, not only that which is between us, when we bear no ill will toward one another nor are mindful of any injury, but also that which is toward ourselves, when our heart does not condemn us. Great is the usefulness of this peace, or rather, it is altogether necessary. For it is utterly impossible for a perturbed mind to be united with God, precisely because of the very nature of the perturbation. For just as peace makes many one, so also perturbation makes one many. How, then, could such be adapted and reconciled to the one and simple God? Besides, he who prays without peace can neither pray aright nor obtain any good thing from prayer. For whether anger disturbs a man, and the memory of some received injury has cast out the peace from his soul, he will not even find forgiveness for his transgressions through prayer, much less will he receive any other grace. Or if, on account of other sins, he is stung by his conscience and has a heart that accuses him, and is agitated by this perturbation, he is deprived of all boldness before God, as the divine utterance says: "And when he prays, he prays without boldness," that is, without faith. He who prays without faith prays in vain, and to no profit. For these reasons we are commanded to pray to God with peace, and before all things to ask for peace from above; and after these, to offer prayers in a philanthropic spirit for others as well, not only for the Church, and the empire, and those set over both, and those who are in dangers and are oppressed by adverse circumstances, but in short for all men of the whole earth. "For the peace of the whole world," it says; primarily because they know that their Lord is the common Lord of all, and that everything is a care to Him as the work of His hands; and if one cares for them, one honors Him more than by sacrificing to Him. Furthermore, as the blessed Paul feels, it is so that we, under their tranquility, may lead a quiet and peaceable life, in all godliness and gravity. And not only do we pray for those things which contribute to the soul, but also for those of our bodily necessities: for the temperate state of the air and for the fertility of the crops of the earth. So that we may know that God is the author and provider of all things, and that we look only to Him, since Christ Himself commanded us to ask from Him our daily bread along with the other requests.

Chapter XIII. What the request for mercy everywhere signifies.

It must also be inquired why the priest commands us to pray for many and diverse things, while the surrounding faithful beseech only for mercy, and send up only this one voice to God. First, because such a voice contains, as has been said, thanksgiving and confession. Furthermore, to ask for mercy from God is to ^C... ^D...

^A ask for his kingdom, which Christ has promised to give to those who ask, and to add all the other things we need; and for this reason, this prayer is sufficient for them, as it is capable of encompassing everything at once. And whence is it possible to know, he says, that the mercy of God signifies his kingdom? From the fact that Christ, in recounting the reward of the merciful and what remuneration for their kindness they will receive from him, sometimes says that they will find mercy, and sometimes that they will attain the kingdom—as if it were the same thing to obtain mercy from him and to receive the inheritance of the kingdom: "For blessed," he says, "are the merciful, for they shall obtain mercy." Then elsewhere, as if interpreting himself and signifying what it means to obtain mercy, he says: "The King will say to those at his right hand,"—speaking ^B to the merciful—"Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." And in another way, if one wishes to discern the work of divine mercy from what merciful men do, he will find it to be nothing other than the kingdom itself. What then do the merciful do? "I hungered," he says, "and you gave me to eat; I thirsted, and you gave me to drink." Therefore, Christ also shares his own table with those upon whom he has mercy. And what is that? "That you may eat," he says, "and drink at my table in my kingdom." And that you may know the splendor of that table, and that you may know that its minister is not of servants, but of kings—that it is the Lord of all himself: "For he shall gird himself," ^C he says, "and make them recline, and coming forward, he will serve them." But he will also clothe him who has received mercy, being naked. Therefore, he will give a royal robe; for he will clothe him from his own house and from his own things. But there is nothing servile with him, since he is a King, just as there is nothing royal in our houses, since we are servants. This is the wedding garment, and those who are clothed in it must necessarily belong to the kingdom; for the King has nothing which, if he found it in them, would lead him to cast them out of the wedding hall. What besides? He will open his own house to them; and having led them in, he will grant them rest: "For I was a stranger, and you took me in." But those who are deemed worthy of this grace are no longer servants, but sons. ^D "For the servant," he says, "does not abide in the house forever." But the sons are also heirs, not only of the kingdom, but also of him who encompasses the kingdom: "For we are heirs," he says, "of God, and joint-heirs with Christ." Thus to ask for mercy from Christ is to ask to obtain his kingdom.

CHAPTER XIV.

Concerning the commendation or deposit.

^A of a pure conscience, when our heart does not condemn us, when we are concerned with His affairs, and when, for the sake of caring for them, we neglect our own. For then we truly depart from care for ourselves and entrust it securely to God, when we have a firm and stable faith that He will receive and guard our deposit. Because this matter requires such great consideration and study, for this reason, having invoked the aid of the most holy Mother of God and the whole assembly of saints, we thus make this entrustment; for this is what it means to “commemorate,” to “call upon,” to “pray.” Now, however, having first asked for the unity of the faith and the communion of the Holy Spirit, we then entrust ourselves and one another, and our whole life, to God and deliver it to be guarded.

What is the unity of the faith? “A man,” he says, “double-minded is unstable in all his ways,” calling a double-minded man one who is doubtful and not at all firm or stable. For such a one, leaning to either side, does not walk firmly in either direction. The opposite of this is signified by unity: that which is firm, constant, and established. For he who believes firmly knows one thing about the matter, either that it is, or that it is not. But one who is doubtful, tending toward both, is made plain by the very name. This, then, is the unity of the faith: that which is immovable and free from all doubt. The communion of the Holy Spirit signifies His grace. It is called communion because, when the Lord through the cross had broken down the middle wall of partition that was between God and us, knowing that those who were then ^C separated and had nothing in common could in no way come together and commune, the coming of the Holy Spirit upon the apostles brought this about. For from thence holy baptism and every fountain of divine graces was opened to men, and, as the blessed Peter says, we have become partakers of the divine nature.

It is necessary, therefore, both to have firm faith and the aid of the Holy Spirit for one who is about to commend himself to God and to deliver himself to Him to be guarded. Nor, indeed, does each one commend only himself, but we also commend one another. For one must not seek only what is his own, but also the things of others, because of the law of ^D love.

CAP. XV. Concerning the antiphons that are said, and the prayers that occur in them.

Meanwhile, while the deacon leads the petitions and the people pray, the priest prays within by himself with a low voice for those standing by and for this holy house, that rich mercies and compassion may be poured out upon them from God; and he adds the reason for which he himself asks these things, and why God would justly grant that which he has requested, not because those who are to receive are worthy, nor that we deserve to receive them by right, but because it is fitting for You

^A to receive all glory, honor, and adoration. "For the sake of Your glory," he says, "I ask these things of You." For it pertains to Your glory that You are benign and munificent toward us, who are unworthy; and this, namely to be glorified, befits You, as it is written in that psalm of the blessed David: "Not unto us, O Lord, not unto us, but to Your name give glory." Therefore, when he has finished the prayer, he reads this causative clause—which is at once an ending and a glorification—aloud, so that all may hear, that he may obtain all as participants in the hymn, and that God may be praised by the whole Church. The hearers, therefore, are participants in the hymn with him. For after the priest has spoken and glorified, all the faithful say "Amen," and by shouting this word, they adopt all his expressions as their own.

Then the priest begins the sacred psalmodies, but all those standing around complete the whole, singing the divinely inspired words of the holy prophets: "It is good to give thanks to the Lord and to sing praises to Your name, O Most High." How suitable to the beginning is this word, since it speaks of the hymn itself, stating that it is good—a thing which one must surely know before every hymn—calling "to give thanks" and "to sing praises" the same thing. ^B After these and the following hymns have been sung, the deacon exhorts the faithful to prayer, calling upon them to ask as they did before. While the psalmodies were being performed and the faithful were praying, the priest, having offered a prayer inside to God, both generally for the whole body of the Church and specifically for those who adorn His holy house and desire to make it splendid in every way, that they too might be glorified by Him, adds a most timely reason: "For Yours is the power, and Yours is the kingdom." With kings, he says, is glory, and the ability to make splendid whomever they wish. But You, O eternal King, Yours is the power, and Yours is the kingdom. And when he has proclaimed this causative clause, as being a glorification, in the ears of all the faithful, and has made us participants in the hymn to God, just as before, he again begins the ^C psalmodies, and the faithful complete them. Then they request of God the petitions which the deacon explains, according to what was said before.

The priest, having again made a prayer for the faithful who are praying with him, that each one may obtain from God what he privately asks for, according as it is profitable for him, and in addition eternal life in the future, adds as a cause His goodness and clemency. Having spoken this final clause aloud for all to hear, he begins the third psalmody. While this is being sung, the Gospel is brought in, accompanied by lamps, with all who are ministers of the altar escorting it, the deacon carrying it, or, if he is not present, the priest. The priest, when he is about to enter into the sanctuary, standing for a short interval before the ^D doors until the psalmody is completed, prays to God that holy angels may enter with Him as he goes into the sanctuary, and may join in the sacred ministry, and participate in the glorification of God; and he adds the cause, that it is fitting for Him to be glorified and adored both by men and by angels. For this is what is meant by the words: "All glory..."

honor, and adoration from all those who know how to glorify and adore God." ^A And having prayed these things, he enters to the altar, and places the Gospel upon the holy table.

CHAPTER XVI

It is necessary, however, to go through the steps of the psalmodies from the beginning, having first said this: that the mystery of the dispensation of Christ ^B is signified indeed by the sacrifice itself; but it is also signified by the things that are done and said before and after the sacrifice. For the sacrifice announces His death, and resurrection, and assumption—since the precious gifts are changed into the Lord’s own body, which rose and ascended into the heavens. But the things before the sacrifice signify the things that were before His death: the advent, the manifestation, the perfect revelation; and the things after the sacrifice signify the promise of the Father, as He Himself said, the descent of the Spirit upon the apostles, and the conversion and communion of the Gentiles to God through them. And the entire celebration of the mystery is like one body of history, maintaining its harmony and integrity from the beginning to the end, so that each of the things done or said contributes something of its own to the completion of the whole. Whence the psalms, as if sung at the beginning of the mystery, signify the earlier time of Christ's dispensation; and the things that follow after these, namely the readings of the holy Scriptures and the rest, signify what comes next. And indeed, another cause for the psalmodies and Scriptures has been stated: that they are, as it were, purgations and preparations for the sacred mysteries. But nothing prevents them from being both the one and the other, and the same things both sanctifying the faithful and signifying the economy of the mystery. For just as garments serve the purpose of covering and protect the body, ^C but because they are such and such, they also signify the pursuits, the mode of life, and the dignity of those who are clothed in them: so it is also with these things. For in that they are altogether divine Scriptures and words divinely inspired that are sung and read, they sanctify those who read and sing them; but in that such things were chosen and thus arranged, they also possess another power, and suffice to signify the coming and the polity of Christ. For not only the things that are sung and said, but also the things that are done have this manner, and each occurs for the sake of its present use. Yet it also signifies something of Christ's works, or actions, or passions; such as is the bringing of the Gospel to the altar, or the bringing-in of the precious gifts. For each of these is done indeed for a need: the one that the Gospel may be read, and the other that the sacrifice may be performed. But both signify the Lord's manifestation or revelation: the former that which is beginning to be revealed, ^D still obscure and incomplete, and the latter the most perfect and final. And some of the things performed in the mystery have no need at all

to be done for the sake of the mystery, but are done only for the sake of their meaning, such as the lance and the piercing of the bread, and the inscription of the cross upon it, and lastly, the pouring of the warm water into the holy things. ^A And in other sacraments also you may find many such things, just as in baptism those who are to be washed must take off their shoes and clothes, and, looking toward the West, stretch out their hands and breathe upon him. For these and other such things bring no use to the sacrament, but they teach the one being initiated of the hatred and enmity which it is necessary to maintain against the wicked one, and how he who is to be a true Christian ought to turn away from him. ^B These things being so, let us contemplate the entire sacred liturgy in detail, insofar as it bears the image of the Savior’s economy; and first, the psalmodies.

CAP. XVII. Interpretation of the first antiphon.

The first encouragement, therefore, is for glorification, suitable for those beginning: "It is good," he says, "to confess to the Lord." The hymn is to God and the Father, and concerns the Only-Begotten: "It is good to confess to the Lord, and to sing to thy name, O Most High." ^C Calling the Father Most High, and the Only-Begotten Lord; it is good to praise the Son, and thee the Father. And what is the meaning of these things? He is drawing a prelude to the things that are to be said hereafter. For he is about to speak a common hymn to both. In what way? He will proclaim the things that belong to the Son, through which the Father also is glorified. For what is the occasion of this praise? The emptying and poverty of the Son, the works and passions in the flesh; for he calls these mercy and truth. ^D Mercy, because he did not disdain those who were in the most miserable state of all, and who were his enemies and foes, because of his abundant kindness and philanthropy; and he not only pitied our calamity, but also became a partner and participant in those very evils, destruction, and death; and he not only lifted us up from that grievous fall, but also deemed us worthy of a kingdom and the greatest goods. Therefore Paul also says: "When the kindness and philanthropy of God our Savior appeared," 1 as if it were then first shown and made manifest what it is. And the Lord: "God so loved the world," showing the superabundance of his love with this word. He calls the economy of the fleshly assumption mercy for these reasons; [E] and truth, because, as though they were shadows and types, all the ancient things looked toward it. Therefore, the prophet speaking concerning it says: "The Lord swore truth unto David." And what are the things sworn? The Lord’s sojourn in the flesh, and the right way of life. "Of the fruit," he says, "of thy belly I will set upon thy throne," signifying the Savior himself. And whence can this be known? Gabriel taught as much in those things where he revealed the hidden birth to the Virgin, and taught how great he who is to be born will be: "The Lord God," he says, "will give to him the throne of David his father, and he shall reign over the house of Jacob for the ages, and of his kingdom there shall be no end." But this truth itself is judgment and justice. Since

^A the Savior, by casting out sin and slaying the devil in it, accomplished this not by a supremacy of strength, nor by overcoming through power, but by judgment and justice, according to what is said: "Justice and judgment are the preparation of Your throne," just as we in courts of law overcome adversaries by the sentence of the judges. For this reason He says: "Now is the judgment of this world; now the prince of this world will be cast out." Knowing this, the blessed Dionysius calls the infinite benignity of the divine goodness—that which dissolves the power of the apostate multitude, the demons, against us—not "power" as if it were overwhelming, but, as the handed-down teaching mystically declares, "in judgment and justice." Since, therefore, that which is praised is not only mercy and truth, but also justice and judgment, for this reason the ^B Psalm-writer added: "Because our Lord is upright, and there is no iniquity in Him." "It is good to announce," he says, "in the morning Your mercy, and Your truth by night." He says that we must praise God by day and by night. For this is what is meant by "in the morning" and "by night." This is what he says elsewhere: "At every moment of time." And these things belong to the first psalmody.

Cap. XVIII. What the prophetic parts that are chanted at the beginning of the sacrifice signify.

The second psalmody praises the very kingship, splendor, and power of the Son of God, which accrued to Him from the ^C emptying and poverty. But what is the need for these prophetic words here, and what do they signify regarding the economy of the assumed flesh of the Savior? They signify the beginning of His presence, when He was indeed present, but was not yet known to the many; when He was in the world, and the world did not know Him—the time before John, before the lamp was lit. For then there was still need for the prophetic words. But after these things, He who was being prophesied appeared, and there was no longer any need for the prophets, but John pointed Him out as present, and before John, the Father. For this reason: "All the prophets prophesied until John." The prophetic things that are chanted signify this time ^D before John, because the precious gifts through which Christ is signified are not yet brought into the midst, but are stored away separately, covered. And this is thus. But let us consider the words of the psalm: "The Lord has reigned, He has clothed Himself with splendor." He called the knowledge by which men knew Him and were subjected to Him "kingship," when they knew Him as splendid, beautiful, and powerful, as it was fitting to know Him. This is that saying of the Savior: "All authority has been given to Me in heaven and on earth," because along with those who are in heaven, those on the earth also recognized the true Lord. For if someone were to run through the things that follow thereafter, he will find all the same things. Narrating, therefore, the manner of His kingship and power, the Prophet says: "For He established the world, which shall not be shaken," establishing the faith

^A by saying "firmness." He made those who were being shaken by error to stand, and bound them to Himself; for such is he who wanders: he is nowhere able to stand. But the Lord says, "Go, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit," which is the doctrine of the faith. But faith alone is not sufficient for the kingdom, nor would the nations be perfectly subject in this way. For this reason, it was necessary to add the keeping of the commandments. The Prophet says, "Thy testimonies are made very sure," whereas the Lord, after the saying concerning baptism, adds a discourse about the commandments, saying, "Teaching them to observe all things whatsoever I have commanded you." For the things which the Savior calls commandments, the Prophet calls "testimonies." And you will find this everywhere in Scripture, which calls the laws of God "testimonies." After these things: "Holiness becometh Thy house, O Lord," calling "holiness" the sacrifices, the gifts, and all the worship which is owed to God; and by saying that it "becometh the house of God," he shows that this house is not empty, nor deprived of God, but that it possesses the Master of the house within itself. ^B For if it were empty of God, those things which befit God alone would not befit it. This, moreover, the Lord added to the things previously mentioned, promising that He would be with the Church always. Paul calls the Church the "house of the living God." For he says: "That thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God." "Lo, I am with you always." And that which the Psalmist said—"in length of days"—the Lord says: "All the days, even unto the consummation of the world." And this psalm is indeed an accurate prophecy of those things accomplished by the Savior through the Cross and His death.

CHAPTER XIX.

Interpretation of the third antiphon.

The response which follows seems to be as if the Lord were already present and appearing; for this reason, ^C it is arranged and chanted at the entrance of the Gospel and its showing, through which Christ is signified. That the Prophet sang this psalm having the appearance of Christ before the eyes of his soul is shown, most of all, by the joy and gladness with which he himself appears filled, and to which he calls all others to have in common: "Come, let us exult in the Lord." For it was not possible for man to rejoice unless the Lord was dwelling with them, because Christ alone brought joy to us; and if anyone rejoiced before He came unto the earth, he rejoiced having been initiated into things pertaining to Him. "As Abraham exulted," He says, "to see my day; and he saw it, and rejoiced." And David himself says: "Restore unto me the joy of Thy salvation." For the joy which he had in Christ before he sinned, that joy, having lost it through the things by which he sinned, he besought God to recover. Just as, therefore, if he had said, "Come, let us be illuminated," he would have signified the presence of light; so, by saying, "Come, let us exult in the Lord," ^D he shows that He has appeared who brings joy. Afterwards, also, as Savior and

Salvation, Scripture calls Christ. And among the divine Persons, only the Son became the author of our salvation, and through Himself He accomplished everything, just as Paul said: "Through Himself making purification of our sins." And He Himself made this clear by the example of the good shepherd, who did not send others to seek the lost sheep, but He Himself sought it, found it, and carried it on His shoulders. Therefore, He also received the name that corresponds to this reality, being called Jesus. "Let us anticipate His face in confession"—calling His "face" His apparition—meaning: let us not wait to see Him when He is at home, but let us go to meet Him in confession, that is, in glorification. And further: "In psalms let us shout to Him," that is, let us offer the honor due to God to Him. ^B He indeed chose to appear in the form of a servant; let us, however, not be ignorant of the Lord, nor take offense at the flesh, nor be led away by what appears to have lowly and abject thoughts about the Most High, for, "God is a great Lord, and a great King over all the earth," who is hidden in this flesh. And all that follows He adds in a manner fitting to God. And such are the prophetic words, and thus they are sung in due time.

CAP. XX.

These things having been performed, the priest standing in the midst before the altar lifts up the Gospel and shows it, signifying the manifestation of the Lord, when He began to appear to many. For by the Gospel Christ is signified, just as the prophetic books are called "the Prophets," according to what was said by Abraham to the rich man: "They have Moses and the prophets," ^C meaning the books. But since, when He who is foretold is shown and appears by Himself, no one wishes to pay heed to the words of the prophets, for that reason, once the Gospel is shown, the prophetic chants cease. We sing, however, if there is anything from the New Testament. For we either praise the most holy Mother of God or other saints, or we celebrate Him, Christ Himself, with hymns, because He dwelt with us, or because of the things He suffered or did while He was with us. On account of which the Church always celebrates a feast. Then we also sing to Him as the Trinity, the God whom the Savior's apparition taught us Him to be. And this hymn is taken from the angels, but it is also taken from the book of the holy Prophet’s Psalms. It was collected by the Church of Christ and dedicated to the Trinity. For this, "Holy," which is cried three times, is of ^D the angels; but that, "God and mighty and immortal," is from the blessed David, where he says: "My soul has thirsted for God, the mighty, the living one." And to have taken these and joined them to those, and to have added the supplication—that is, the "Have mercy on us"—is the work of the Church of those who both know and proclaim the Trinity as the one God; partly so that the harmony of the Old Testament with the New may be shown, and partly so that angels and men may become one Church and one choir, through the advent of Christ, who is both supercelestial and earthly.

Thus much for this.

CAP. XXI.

On the prayer during the hymn, and on the sacred acclamations.

^A The priest, before this hymn of praise, supplicates God to receive the hymn and to bestow grace upon those who sing it. And what grace? One appropriate to the hymn: that He may sanctify their souls and bodies, granting forgiveness of sins, so that they may worship Him in holiness all the days of their life. And he adds the reason: "For You are holy, and You rest in the saints." ^B For it truly belongs to the Holy One to delight in the holy and to sanctify. Having proclaimed this and added the glorification, he sets forth this as a signal for the holy people to sing the thrice-holy hymn; and when they, as is the custom, have subjoined "Amen" to the glorification, they begin the hymn.

After the hymn, the priest commands all not to stand sluggishly and carelessly, but to attend to what is being done and sung; for the word "Let us attend" [*Πρόσχωμεν*] means this: "Let us apply our mind." Then he prays for peace for all, and calls to remembrance ^C the "wisdom" with which one must approach the mysteries and apply the mind. What, then, is this "wisdom"? It is the thoughts appropriate to the mystery, with which one must hear and see what is being done and said—those who are full of faith, who have nothing human. For this is the wisdom of Christians, and this is what the "wisdom" that is proclaimed in many places of the divine liturgy by the priest to the faithful signifies: the recollection of these very thoughts. For thus we remind one another, often renewing a complete thought in the minds of the hearers with a single word.

What need is there of this recollection? Great is the tyranny of forgetfulness, ^D and no human passion subverts a man so constantly and so easily as this passion. But since it is necessary to stand with appropriate thoughts and to participate in the rite and its holy hearings and sights—if we are not to participate in them in vain and spend our time to no purpose—and since this is not easy, therefore there is need that we ourselves be roused by ourselves and be sober; but there is also need of an external admonition, so that we may be able to recover our mind, which is constantly stolen away by forgetfulness and drawn toward vain cares. This is also what the chant means that is sung while the precious gifts are being brought to the altar: "Let us lay aside every worldly care." [*Πᾶσαν βιωτικὴν γάρ, φησί, ἀποθώμεθα μέριμναν*]. And this is what this word signifies.

This acclamation also contains a right exhortation. And what is the exhortation? It wills us to be intent upon the struggle—those of us who approach God and the divine mysteries—and not to be sluggish, but with zeal and diligence and all reverence to engage in them, whether seeing or hearing,

and it is proper to show this as the first sign of our zeal and reverence: the straightening of the body; so that we may do this not while sitting, but while standing upright. For such is the posture of suppliants, such is the habit of servants who have their whole mind attentive to the nod of their masters, so that whenever they grasp what has been commanded for their service, they may run to carry it out at once. We, meanwhile, are both suppliants to God for the greatest things, and servants in every manner of servitude. And this is the interpretation of these words. ^A

Chapter XXII. Concerning the reading of the Scriptures, and their order, and their meaning.

After the Thrice-Holy hymn, the book of the Apostle is read; then the Gospel itself, ^B after a hymn to God has first been sung by the Church. But why do we praise God before the reading of the Holy Scriptures? Because it is fitting to do this in all things with which He continually endows us, but especially upon the attainment of some great good, such as the hearing of the divine oracles. Yet in the case of the Apostle, the hymn is accompanied by supplication. For that which is added is, “Have mercy.” ^C But in the case of the Gospel, we perform the hymnody pure of any supplication, so that we may learn that Christ is signified by the Gospel; those who have found Him have everything that is sought already in their hands. For the Bridegroom is within, and there is no need for them to supplicate Him for anything, since they possess all things. Just as it is not fitting for the children of the bridechamber to fast as long as the Bridegroom is with them, but only to venerate and praise Him, since even the hymn of the angels, such as the prophets teach it, is for the same reason a hymn alone, free from any supplication. But what is the meaning of this reading of the Holy Scriptures here? If you wish to know its use, it has been told: for they prepare and ^D pre-purify us before the great sanctification of the mysteries. But if you seek its signification, they signify the manifestation of the Lord, by which He was manifested little by little after His exhibition. For first the Gospel is shown wrapped up, which signifies the Lord’s apparition, through which the Father showed Him while He was silent, when He Himself, speaking nothing, had need of the voice of a herald. Now these signify a more perfect manifestation: through which He conversed publicly with all, and showed Himself, not only by what He Himself said, but also by what He taught the apostles to say, sending them to the lost sheep of the house of Israel. For this reason the apostolic letters are read, and the Gospel itself is also read. Why then not the Gospel first? Because those things which are said by the Lord Himself are signs of a more perfect manifestation than those which are said through the apostles. Since, however, the Lord did not appear to men all at once, as to how great He was in strength and how great in goodness (for this will be the character of His second coming), but proceeded along the way, advancing from that which is less open to that which is more manifest: for this reason those who are His

^A show of His perfect manifestation are kept for the end, as it will be clear in what follows.

CHAPTER XXIII. On the petitions after the Gospel.

seek the glory of God in all that you do. ^A For we are servants, owing this service to the Master, both as those who were created by Him in the beginning and as those who were later bought. For this reason, you will find the Church caring for the glory of God everywhere, and crying out this word above and below, and hymning it through all things, and considering it the leader of all things, and doing everything for its sake: prayers, supplications, initiations, exhortations, everything holy. And so much for this.

Chapter XXIV. On the introduction of the holy gifts to the altar.

The priest, having glorified God with a cry, comes to the gifts, and having lifted them onto his head most honorably and reverently, he goes out; and carrying them in this way, he leads them to the altar, purposely conducting them around the temple for the sake of the people, slowly and at a walking pace. And they themselves sing and fall down before Him with all reverence and piety, ^B praying that he might remember them in the offering of the gifts. And he himself proceeds, accompanied by lamps and incense; and holding them in this way, he enters the altar. These things are done according to necessity; for it was proper for the gifts that are to be sacrificed to be brought and placed upon the altar, and this with as much honor and reverence as possible. For this is how the gifts of God were introduced, since even when it behooved kings to offer gifts to God, they did not entrust the matter to others, but carrying them themselves, they introduced them crowned.

These things ^C can also have the significance of the final manifestation of Christ, by which He especially kindled the envy of the Hebrews, when He also set out on the road that leads from His homeland to Jerusalem, in which He had to be sacrificed; when He entered the city riding on a donkey, escorted and hymned by many. It is necessary at that time also to fall down before the priest, and to pray that he might remember us in those prayers. For there is no other mode of supplication that is so powerful, and that provides us with a firmer and more stable hope, than that which is through this venerable sacrifice, which freely purged the impieties and iniquities of the world. ^D But if those who fall down before the priest as he enters with the gifts worship and address the gifts being borne as though they were the body and blood of Christ, they are deceived by the entry of the Pre-sanctified gifts, being ignorant of the difference between this liturgy and that one. For in this entry, the gifts are still unsacrificed, and not yet perfected; whereas that other one is perfect, and sanctified, and is the body and blood of Christ. And so much for this.

Chapter XXV. On the prayers after the introduction of the precious gifts, and the instructions of the priest to the people.

The priest places the gifts upon the table; he himself, however, as one who is already engaged in the celebration of the mystery, and is about to touch the venerable sacrifice, still

^A composes himself, and purifies himself through prayers, and prepares himself for the priestly service. And he prepares not only himself, but also the surrounding multitude, and disposes them toward grace, by prayer, by mutual love for one another, and by the confession of faith. But in these things consists the whole of the preparation, which the Lord commanded, saying, "Be ye ready." For here is faith and works: faith, indeed, which appears through confession; but works, through charity, which is the end of every good work and the sum of all virtue. But of these things, more in a little while. Before these things, however, he bids the surrounding faithful to pray for those things for which it is necessary to pray at that time. "For the proposed gifts," he says, "let us beseech the Lord." Let us beseech God for what is proposed, that the gifts may be sanctified, and that the purpose which was from the beginning may be brought to ^B its end. Then, having added other things for which one must beseech God, and finally having bidden them to commend themselves, and one another, and their whole life to God; then, when he himself also, the final part of the prayer which he made to God by himself, has cried out with a loud voice, as is the custom, to the hearing of all, and has glorified [God], and has taken them as participants in the glorification, after this he prays for peace for all to one another, and exhorts them.

For having said, "Peace be to all," he adds, "Let us love one another." Since to pray for one another is an apostolic commandment, for this reason the people also pray the same peace for him, saying, "And with thy spirit." And since our mutual love for one another follows upon the love of God, and upon the love of God follows a perfect and living faith in Him, for this reason, having spoken of love and exhorted them to love one another, he immediately introduces the confession of faith: ^C "That with one accord," he says, "we may confess." And the faithful cry out, "It is necessary to confess God, the holy Trinity."

CHAPTER XXVI.

Then the priest further bids all to declare what they have learned concerning God and what they believe: the true wisdom, regarding which the Apostle says, "Howbeit we speak wisdom among them that are perfect," which wisdom the world did not know—clearly, the wise men of the world, and those who know nothing greater or higher than the knowledge of sensible things, and do not even believe it exists at all. ^D In this wisdom he bids all to open the gates, our mouths, and our ears. "In this," he says, "open unto wisdom, by both saying and hearing these things continually; and do this not sluggishly, but diligently, and giving heed to yourselves." And they themselves cry out the whole confession of faith, the Symbol. Then the priest says, "Let us stand well, let us stand with fear." "In this confession," he says, "let us stand, let us not be moved by the persuasive speech of heretics. Let us stand with fear, for there is great danger for those who du-

have ^A received any doubt about this faith into their soul." Being thus firmly established in the faith, he says, our offering of gifts to God should also be made according to reason. And what is "according to reason"? "In peace." Let us be mindful, he says, to offer the holy oblation in peace; for remember, he says, the words of the Lord: "If you offer your gift at the altar, and you remember that anyone has something against you, be reconciled first, then come and offer your gift." The faithful answer: "We offer, not only with peace, but also peace itself instead of a gift and other sacrifice." For "we offer mercy," he says, to him who said, "I desire mercy and not sacrifice." Mercy is the offspring of firm and pure peace. For when no passion disturbs the soul, nothing prevents it from being full of mercy and also of the sacrifice of praise. After they have said these things, the priest prays for what are the most divine and greatest of all: "The grace of our Lord Jesus Christ, and the love of God and the Father, and the communion of the Holy Spirit be with you all." And they, too, praying the same for the priest, answer him, "And with your spirit," ^B in accordance with the commandment which bids them to pray for one another. This prayer is taken from the Epistles of the blessed Paul. He asks for us from the holy Trinity good things, every perfect gift, and he addresses these according to the proper name of each of the blessed Persons: grace from the Son, love from the Father, and communion from the Holy Spirit. For because the Son, to those who had contributed nothing but were still debtors, presented Himself as our Savior—"For while we were still ungodly," he says, "He died for us"—His care for us is grace. Because the Father was reconciled to the human race through the sufferings of the Son, and loved His enemies, for this reason those things which He has done for us are called love. And since it was fitting that He who is rich in mercy should share His own goods with those who, having been enemies, have been made friends, this the Holy Spirit does, coming upon the apostles. For this reason, His goodness toward men is called communion. But someone might say that all these good things were given to men when the Savior appeared; what need, ^C therefore, is there still for prayer for things that have already been given? It is clear that it is so that, having received them, we might not lose them, but might keep holding them through to the end. For this reason He did not say, "Let them be given to you all," as if they were things currently being given; but, "May they be with you all." Let the grace that has been given, he says, not depart from you. After he has deemed them worthy of such a prayer, and has thus raised their souls, he lifts their thoughts from the earth and says: "Let us lift up our hearts; let us think on things above, not on things on the earth." And they agree, and say that they have their hearts there where our treasure is, where Christ is, sitting at the right hand of the Father: "We lift them up unto the Lord." ^D

^A

CAP. XXVII. On the sanctification of the gifts, and the thanksgiving that precedes it.

But since he is thus most beautifully and holily disposed, what remains but to turn to thanksgiving toward God, who provides all good things? Especially by imitating the first Priest, who gave thanks to God the Father before He handed over the mystery of communion. He also, before the prayer of consecration, ^B through which he consecrates the holy things, pours out this thanksgiving to God the Father of our Lord Jesus Christ: "Let us give thanks to the Lord," and when all have consented, and have said, "It is meet and right," he himself offers the thanksgiving to God; and after having glorified Him, and praised Him with the angels, and given thanks for all the good things that have been bestowed upon us by Him from eternity, and finally having mentioned His ^C ineffable economy for our sake, which surpasses all speech and reason, he then consecrates the precious gifts, and the whole sacrifice is accomplished. And in what manner? By recounting that venerable Supper, and how He handed it over to His holy disciples before the passion, and how He received the cup, and how He took bread, and gave thanks and sanctified it; and how He spoke those words through which He signified the mystery; and having spoken those words, he then falls down, and prays and entreats, ^D applying those divine words of His only-begotten Son, our Savior, even to the gifts set forth, and entreating that, having received His most holy and all-powerful Spirit, the bread may be changed into His very own precious and holy Body, and the wine into His very own immaculate and holy Blood. When these things have been said, the whole of the priestly service is completed and finished, and the gifts have been sanctified, and the sacrifice has been perfected, and the great Host and Victim, which was slaughtered for the world, is seen lying upon the holy table; for the bread of the Lord’s Body is no longer a figure, nor a gift bearing the image of the true gift, nor one bearing some description of the Savior’s passion as on a tablet, but the very true gift itself, the most holy Body of the Master itself, which truly received all those things: the reproaches, the insults, the stripes; which was crucified, which was slaughtered, which bore witness under Pontius Pilate and made the good confession, which was buffeted, which was afflicted, which endured spitting, which tasted gall. Similarly, the wine is the very blood that leapt forth from the slain body—this body and this blood, which was formed of the Holy Spirit, which was born of the holy Virgin, which was buried, which rose on the third day, which ascended into the heavens, and which sits at the right hand of the Father.

CAP. XXVIII. Whence we firmly and securely believe the mystery.

And what is the faith? He Himself said, "This is my body," and, "This is my blood." He Himself also commanded the apostles, and through them the whole Church, to do this. "For this," he says, "do..."

tion. He would not have commanded them to do it, if he were not about to give them the power to be able to do it. And what is this power? The Holy Spirit, who armed the apostles from on high, according to what was said to them by the Lord: "But stay in the city of Jerusalem, until you are clothed with power from on high." This is the work of that descent. For He did not descend once and then abandon us, but He is and will be with us forever. For this reason the Savior sent Him, that He might remain with us forever. "And I," He says, "will send you another advocate, that He may remain with you forever, the Spirit of truth, whom the world cannot receive, because it does not see Him, nor know Him: but you know Him, because He remains with you, and is in you." He performs the mystery through the hand and tongue of the priests. ^B And the Lord did not send only the Holy Spirit to us, that He might remain with us; but the Lord Himself also promised to remain with us until the consummation of the age. But the Paraclete is present invisibly, because He did not bear a body. The Lord, however, is seen and handled through the venerable and holy mysteries, as one who has both taken up our nature and bears it unto eternity. This is the power of the priesthood, this is the priest. For He who once offered Himself and sacrificed, did not cease from the priesthood, but performs this perpetual ministry of sacrifice for us, through which He is also an advocate for us before God forever. For this reason it was said to Him: "You are a priest forever." Therefore there is no doubt for the faithful concerning the sanctification of the gifts, nor of the other mysteries, if they are performed according to the intention and the prayers ^C of the priests. And this much, then, for this matter.

CHAPTER XXIX. Concerning those things in which the Latins find fault with us, and a response to that reproach.

Here, certain Latins find fault with our customs. For they say that, after the word of the Lord, "Take, eat," and what follows, there is no further need for prayer in order for the gifts to be sanctified, as they are perfected by the Lord’s word. For this reason they say that those who, after pronouncing these words, name the bread and wine, and pray for sanctification as if they were not yet sanctified, are not only suffering from unbelief, but are performing a vain and superfluous act. ^D That this is the word which perfects the gifts, they say, the blessed Chrysostom testifies, saying that just as the creative word, namely, "Increase and multiply," was spoken once by God, but is always active, so also this word, having been spoken once by the Savior, operates perpetually. Those, therefore, who trust more in their own prayer than in the word of the Lord, first of all accuse it of weakness, and then...

thirdly, they make the mystery depend upon a doubtful thing, namely human prayer—a thing so great, and one which ought to be believed most firmly, they show to be full of doubt. For it is not necessary that he who prays be heard, even if he were as virtuous as Paul. But it is not difficult to solve all these things; and one must begin first from the very words of the divine John upon which they rely. For if this word can do what the creative word does, let us consider that. God said: “Increase and multiply.” What then? After that word, do we need nothing for this, and do we have no need of anything else for the increase of the race? Or is marriage and union required as well, and other care, and is it impossible for the race to subsist and progress without these? ^B Therefore, just as in that case we consider marriage necessary for the procreation of children, and even after marriage we pray again for this very thing, and we do not seem to despise the creative word, for we know it is the cause of generation, but [we acknowledge] this way—through marriage, through food, through other things—so here too we believe that it is the word of the Lord that works the mystery; but [it works] in this way, through the priest, through his intercession and prayer. For it does not work through everything simply, nor in any way whatsoever, but there are many things which are required, without which it will not perform what is its own. And who does not know that the death of Christ is the only thing that brought the forgiveness of sins into the world? But we also know that after that death, there is need of faith, and of repentance, and of confession, and of the prayer of priests; and it is not possible for a person to be loosed from sins ^C if these have not preceded. What then? Do we despise that death, and do we condemn it to powerlessness, because we think that what is of it is not sufficient unless we also bring what is our own? By no means. Therefore, it is also not reasonable to blame those who pray that the gifts be perfected. Since, indeed, they are not trusting in their own prayer, nor do they trust in themselves, but in God, who has promised that He will give them. For the rationale of prayer requires the opposite. This, indeed, is what constitutes prayer for those who pray: that they do not trust in themselves concerning the things they seek, but believe that they will find them from God alone. And the one who prays shouts this, while having relinquished himself and fled to God, because he has condemned his own power, and for that reason ^D entrusts everything to God. "This," he says, "is not mine, nor of my strength; it is in need of You, and I entrust everything to You." And this is especially true when we pray for things that are above nature and that surpass all reason, such as the things of the mysteries. For then it is entirely necessary for those who pray to trust in God alone. For it would not have been possible for a person to conceive of these things unless God had taught them, nor to desire them unless He had exhorted them, nor to expect to receive them unless He who is removed from falsehood had given that hope. Wherefore, no one would have dared even to pray for these things, if He had not shown securely that He indeed wishes them to be sought, and is ready to supply them to those who seek them. Therefore, the prayer here is not doubtful, nor does it have an uncertain end.

seeing that the Lord Himself has shown in all ways that He wishes to give.

For this reason, we believe that the sanctification of the mysteries takes place through the prayer of the priest, placing our confidence not in anything human, but in the power of God ^B. For it is not because of the man who prays, but because of God who listens; nor is it because he is worthy of it, but because the Truth has promised to give it. That Christ showed that He always desires to bestow this grace, there is no need even to speak. For this purpose He came to the earth, was sacrificed, and died; and for this purpose there are altars and priests, and every cleansing and all commandments, and teachings and exhortations, so that He might set this table before us. For this reason He also said that He desired that Passover, because He was about to deliver to the disciples the true Passover; for this reason He commanded, "Do this in remembrance of Me," because He wishes this to be celebrated always by us. What room, then, is there for further doubt concerning the answer to those who pray, if those who ask are to receive, and He who can give desires to give?

Thus, those who trust in the sanctification of the gifts through prayer neither disregard the words of the Savior nor, as the Latins vainly accuse us, do they maintain that the mystery depends upon human prayer as upon a doubtful matter. For even the most holy chrism, which the blessed Dionysius says is of the same order as the divine communion, is perfected and sanctified by prayer. And that it is sanctifying and productive of this effect, there is no doubt among the faithful ^C. The ordination of a priest, and likewise that of a bishop, is performed through prayer. "For we pray," he says, "for him, that the grace of the most Holy Spirit may come upon him"; and after the laying on of hands, he who ordains calls out to the clergy. And in the ordination of a bishop performed in the Church of the Latins, after pouring the chrism upon the head of the one being ordained, the one who ordains prays that the abundant grace of the Holy Spirit may descend upon him. The remission of sins to the penitent is also given through the prayer of the priests, and the final sacrament of oil is likewise perfected by the prayer of the priests, which also confers healing of bodily sickness and remission of sins to those for whom it is performed, as the apostolic tradition holds: "Is anyone among you sick," he says, "let him call for the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick, and the Lord will raise him up, and if he has committed sins, he will be forgiven" ^D.

Those, therefore, who reject prayer in the sacraments, what will they say to these things? For if what is done by prayers is uncertain, as they themselves say, then it is uncertain whether he who is called a priest is indeed a priest; it is uncertain whether the chrism can sanctify; and thus the mystery of holy communion cannot be established, there being neither a true priest nor an altar. For they themselves would not say that the word of the Lord, when spoken by an uninitiated or private person, has the power to effect a sacrament, nor would they say so apart from an altar. For the altar upon which the bread is to be placed is sanctified by the chrism; and this chrism is perfected by prayers.

^B Furthermore, what priest will give us the remission of sins with certainty, if his prayer is to be doubted? There remains nothing else for those who follow their innovations but to do away with all of Christianity. It seems, therefore, that with them—if this is really what they think—virtue itself lies in doubt, and the matter is in great danger for those who devise things foreign to the traditions of the fathers and to the security found therein. That God indeed nods to prayers, and gives the Holy Spirit to those who ask Him, and that nothing is impossible to those who ask Him with faith, God Himself has said; nor can it by any means be that these words are not true. But that it is said anywhere that such a thing occurs to those who recite any of the words as a narrative—this is nowhere stated. The Fathers handed down the tradition of celebrating the mysteries through prayer, having received it from the Apostles and those who succeeded them; they handed down other things as well, as I have said, including the holy Eucharist, as did, after many others, great Basil and John Chrysostom, the great teachers of the Church—those who contradict them should be held in no account by those who wish to be pious. That the word of the Lord, which is spoken in the form of a narrative concerning the mysteries, is sufficient for the sanctification of the gifts, is not seen to have been said by any apostle or teacher. Rather, as the blessed John says, it is because it was spoken once by the Lord, and by the very fact that it was spoken by Him, that the creative word always acts. But that it now has this power because it is spoken by a priest is something that cannot be learned from anywhere; since not even the creative word itself acts because it is spoken by some man in each of the things that take place, but because it was once spoken by the Lord.

CAP. XXX. That the sacred mystery is celebrated in the Church of the Latins in the same manner as among us.

^A furthermore, shall it be carried up by the hand of an angel, that which is above every principality and power, and might, and every name that is named? If, however, they pray for some worthy transformation and change for the better, I do not see how they would not be guilty of extreme impiety, if they truly recognize it as the very body of the Lord Christ, and yet believe that it is to come to a better and holier state. From this, it is manifest that they know perfectly well that these are still bread and wine, which have not yet received sanctification; and for this reason they pray for them, as things that still stand in need of prayer, and they pray that they may be carried up, as things still resting below, and placed upon the altar, as things not yet sacrificed, that being placed there they may be sacrificed. For as the second of the human hierarchies, according to the great Dionysius, is assisted by the first hierarchy of the angels, so likewise does it stand in need of the hand of an angel. This prayer confers nothing else upon the gifts than their transformation into the body and blood of the Lord. For one must not suppose that the altar ^B is some location set apart above the heavens, where it is necessary to sacrifice. For by that reasoning, we would not differ much from those who say that the place where one must worship God is on the mountain of Samaria or in Jerusalem. But since, as the blessed Paul says, "There is one God, one also mediator between God and men, Jesus Christ," ^C the sole Savior is He who possesses all things that have the power of intercession and the ability to grant us sanctification. What, then, are those things that possess the power of intercession and the ability to sanctify? The priest, the victim, and the altar. For the altar also sanctifies, according to the word of the Lord: "For the altar," He says, "sanctifies the gift." Therefore, since He alone is the One who sanctifies, He alone is priest, and victim, and altar. And that He is both priest and victim, He Himself has said: "For them," He says, "I sanctify Myself." And that He is also the altar, the most holy Dionysius testifies, saying in his work *On the Ointment*: "For if our most divine altar is Jesus, the divine consecration of divine minds, in whom, as the discourse intends, being consecrated and mystically burned like a whole burnt offering, we possess the oblation, let us gaze with supermundane eyes upon that very most divine altar." ^D To this supercelestial altar the priest prays that the gifts be carried up, which is to say, be sanctified, that they be transformed into that very supercelestial body of the Lord; they do not change their place, nor are they translated from earth to heaven, since we see them still remaining with us, and no less so after the prayer. For since the altar sanctifies the gifts placed upon it, it is the same thing to pray that the gifts be sanctified as it is that they be placed upon the altar. And what is the sanctification by which the altar itself is sanctified? The gifts placed upon it, by which the priest himself has sanctified himself, by having been offered and placed before God. For since He is the same as both priest, altar, and victim, it is the same thing to be ministered to by that priest, and to be transformed into that victim, and to be placed and dedicated upon that supercelestial altar. For this reason

if you have received any of these three things and have prayed, you have prayed for the whole; you have what you seek, you have completed the sacrifice. For your priests, regarding Christ as the victim, pray that the gifts may be placed in Him, praying for one and the same thing with different words and expressions. And therefore our priests, after they have prayed that the gifts be changed into the divine body and blood, mindful of the supercelestial altar, no longer pray that the gifts be carried up to it, but, as though ^A they had already been carried up there and accepted, they pray that the grace and gift of the Holy Spirit be sent down to us. "Let us pray," he says, "for the hallowed gifts." To what end? That they may be hallowed? By no means; for they have been hallowed; but that they may become hallowing to us; that God, who has hallowed them, may also hallow us through them. It is evident, therefore, that to despise the prayer for the gifts after the Lord’s word is not at all the practice of the Latin Church, but only of a few certain recent men, who have also caused damage in other matters, as they are fit for nothing else so much as for saying and hearing something new. And these matters regarding the prayer are finished.

CHAPTER XXXI

For what reason does the priest call upon the Father, not the Son, for the hallowing of the gifts?

But for what reason does the priest call upon the Father, and not the Son, to hallow the gifts, since [the Son] is indeed a priest and hallows, as has been said? That you may know that the Savior possesses this power—namely, that of hallowing—not as man, but as God, and by virtue of the divine power which He possesses in common with the Father. The Lord Himself also wished to signify this when, while celebrating the mystery, He looked up to heaven and showed the bread to the Father. For this reason, He also appears ^B to perform some of His miracles in the manner of a prayer to God, so that He might show that these things belong not to that human nature through which He had a mother on earth, but to His own divinity, through which He had God as His Father. Moreover, when He was about to ascend the cross, wishing to signify His two wills—the divine, that is, and the human—He attributed the will of His divinity to the Father, but called the will of His humanity His own. "Not as I will," He says, "but as Thou wilt," and: "Not my will, but Thine be done." For that He Himself also had this will, which He fulfilled for the Father, is manifest from these very words in which He seems to separate His own will from the will of the Father. For the saying, "Not my will, but Thine be done," is that of One who assents and wills the same things. This is also shown ^C when He rebuked Peter, who was pleading against His cross and death; and furthermore when He said, "With desire I have desired to eat this pasch with you, before I suffer." By "pasch," He says, "before the passion," He meant, practically speaking: "With desire I have desired to see the very vestibules of the passion." And these things are thus far.

CHAPTER XXXII.

Regarding the sacrifice itself, it is worth asking that question: Since it is not a figure of a sacrifice, nor an image of blood, but is truly slaughter and sacrifice, let us ask: what is it that is being sacrificed? Is it the bread, or the body of the Lord? That is to say, when are the gifts sacrificed—before they are sanctified, or after they are sanctified? And if indeed it is the bread that is being sacrificed, first of all, what would the sacrifice of bread be? Then, this is not the mystery for us: to see bread slaughtered, but the Lamb of God, who by His slaughter takes away the sin of the world. But if it is the Lord’s own body that is being sacrificed, this is certainly not even possible. For it can no longer be killed or struck, having already become incorruptible and immortal. And if it were possible for it to undergo anything of the sort, then there would need to be those who would crucify Him, and all other things would have to come together which brought about that former sacrifice, since it is postulated that it is not a figure of slaughter, but ^B truly slaughter. Next, how is it that Christ died once, and having risen, dies no more, and suffered once at the end of the age, and is said to have been offered once to bear the sins of many? For if He were sacrificed at every celebration of the mystery, He would die every day. What, then, is to be said to these things? The sacrifice is not accomplished before the bread is sanctified, nor after it is sanctified, but in the very act of its being sanctified. For in this way it is necessary that all the doctrines believed concerning it be preserved, and that none should fall.

What doctrines, then, do I mean? That this sacrifice is not an image and figure of sacrifice, but a true sacrifice; that it is not bread that is slaughtered, but the very body of Christ; and in addition to these, that the sacrifice of the Lamb of God is one, and occurred but once. And let us first look at whether the rite is not a figure, but the reality of sacrifice. For whatever the sacrifice of the sheep is—the change from that which was not slaughtered to that which is slaughtered—this same thing happens here. For the bread, while it is not ^C sacrificed, changes at that moment into that which has been sacrificed. For it changes from bread not slaughtered into that very body of the Lord which was truly slaughtered. Whence, just as in the case of the sheep the change truly effects a sacrifice, so here too, through the change, that which is performed is a true sacrifice; for it changes not into a figure, but into the reality of slaughter, into that very body of the Lord which was sacrificed. But if the bread had remained bread while having been sacrificed, the bread would have been that which received the slaughter, and the slaughter would have been, at that time, a sacrifice of bread. But since both have been changed—both the unsacrificed and the bread—and there has come to be in place of the unsacrificed, the sacrificed, and in place of the bread, the body of Christ, for this reason that slaughter is not in the bread, but, being contemplated in the body of Christ as in a subject, it is both, and is called, the sacrifice not of bread, but of the Lamb of God. It is clear, ^D however, that these things being posited, there is no necessity for many offerings of the Lord's body to occur. For since this sacrifice happens not by the Lamb being slaughtered at that moment, but by the bread changing—

^A into the slaughtered Lamb, it is clear that a change does occur, but the slaughter does not happen at that moment. And thus, while what is changed is many, and the change occurs many times, nothing prevents that into which it is changed from being one and the same—just as one body exists, and so also there is one slaughter of the body. And these things are concerning these matters.

CAP. XXXIII. Concerning the prayers after the sacrifice, and what the reason is for which he here makes mention of the saints, and especially of the Most Holy One.

The priest, when the sacrifice has been completed and he sees the pledge ^B of God’s love for mankind—the Lamb set forth—as if he had already received the Intercessor and has the Advocate with him, makes his requests known to God. He pours out his prayer with a good and already firm hope; and, while setting forth the bread, he remembers those on whose behalf he offered prayers and presented the gifts during the preparation for the celebration of the mystery, and for whom he supplicated that they might be accepted. Now that these have been accepted, he prays that they may proceed to their effect. And what are these? They are common to both the living and the departed: that grace may be sent down in return for the gifts from God who has received them. Separately, for those who have departed, he prays for the rest of their souls and the inheritance of the kingdom with the saints who have been brought to perfection; and for the living, that they may be participants of the holy table and be sanctified, and that no one may participate in it unto judgment or condemnation: ^C he prays for the remission of sins, for peace, for fertility, for the provision of necessary things, and, finally, that they may appear worthy of the kingdom before God. Since this offering of the sacrifice is not only a petition, but also a thanksgiving, just as in the preludes of the rite, when the priest dedicates to God what is being offered as gifts and manifests both thanksgiving and supplication, so also now, with the gifts sacrificed and perfected, he both renders thanks to God through them and offers supplication. He sets forth the causes for the thanksgiving, and he adds the subjects of the supplication. And what are the causes for the thanksgiving? The saints, as has been said before. For in them the Church has found what it sought and has attained the object of its prayer, namely, the kingdom of heaven. And what are the subjects of the Church’s supplication? Those who are not yet brought to perfection, who are in need of prayer.

Regarding the saints still, he says: “We offer to Thee this rational worship on behalf of those who have previously rested in faith: ^D ancestors, fathers, patriarchs, prophets, apostles, preachers, confessors, those who have practiced continence, and every spirit brought to perfection in faith, especially the all-holy, immaculate, most blessed, glorious Lady, our Theotokos and ever-virgin Mary,” and thereafter he enumerates the entire assembly of the saints. These are the causes for the Church’s thanksgiving to God. On behalf of these, he offers this rational worship as a thanksgiving to God; and above all others, on behalf of the blessed Mother of God, as she is holiness beyond every measure. For this reason, the priest offers no prayer for them; but rather, he himself prays for their aid in his

^A need of assistance. That he does not make a petition, but rather a thanksgiving for them, as has been said, is what the presentation of the gifts indicates. After these things, he also shows the petition, and enumerates those for whom he supplicates, and prays for the salvation of all, and for whatever good is appropriate and fitting for each; among which he also says these things: "Furthermore, we offer to You this reasonable worship for the whole world, for the holy, catholic, and apostolic Church, for those who lead a life of honorable status, for our most faithful and Christ-loving kings." And he prays such things. And thus the blessed John, signifying that the form of this holy worship is twofold, thanksgiving and petition, sets apart those for whom he gives thanks, and sets apart those for whom he supplicates. ^B But the divine Basil mixes thanksgiving with petition. And he does this everywhere in the celebration of the holy mystery; and you will find almost all of his prayers to have both powers. He also makes mention of the saints, as does the holy John, and in the same place in the liturgy, but not in the same way. For after he has prayed that all may be accounted worthy of the communion of the mysteries, "not unto judgment or unto condemnation," he adds, "but that we may find grace with all the saints who have been well-pleasing to You from the age, our forefathers, fathers, patriarchs," and so on; then especially, the most holy one. But even these words contain petition, yet they also manifest thanksgiving, and proclaim God as the benefactor of the race, where he makes mention of those men who have been perfected and sanctified by Him, ^C almost saying: "That You may give to us the grace which You formerly bestowed upon the saints, that You may sanctify [us] just as You have already sanctified others of our own kin." And concerning these matters, let these things suffice.

CHAPTER XXXIV.

Regarding what the priest prays for himself, for the holy gifts, and regarding what he commands the faithful to pray for.

But the priest, after he has prayed for all the things that are necessary, also prays for himself that he may be sanctified by the gifts. What sanctification? To receive the remission of sins. For this is the principal duty of these gifts. And from where can this be known? From those things which the Lord said to the apostles, showing the bread: "This is My body, which is broken for you for the remission of sins," and similarly concerning the chalice. ^D "Remember, O Lord," he says, "also my unworthiness, and forgive me every transgression, both voluntary and involuntary, and do not, because of my sins, hold back the grace of the Holy Spirit from the gifts laid before You." The Holy Spirit gives the remission of sins to those who are participants in the gifts. "Let not this grace," he says, "in me be held back from the gifts on account of my sins." For it is said in a twofold way that grace works in the precious gifts: in one way, by which they themselves are sanctified; in another, by which grace through them sanctifies us. Therefore, in the first way, no human wickedness can hinder grace from working in the gifts. But, just as of those

^A things the sanctification is not the work of human virtue, so it is impossible for human vice to prevent it. But the second way requires ^B also our own zeal and diligence. For this reason, it is also hindered by our own sloth. For grace sanctifies us through the gifts, if it takes us ready and prepared for sanctification; but if it should fall upon those unprepared, it has neither brought any benefit, and has caused us a myriad of harm. For this grace, whether it is only remission of sins, or whether with that there is also another gift given to those who consume this sacred supper with a clean conscience, the priest prays that it be not hindered by the gifts, as it can be hindered by human vice. He says this prayer also after a little while with the whole multitude in common; for having prayed for concord for all, that with one mouth and one heart they might glorify God, and having thus disposed them, announcing the mercy of the great God and our Savior Jesus Christ, he then commands them to pray to God, and to make to Him that prayer which he said, having implored the help of all the saints: for this is what it means to make mention of ^C all the saints, to invoke them, to pray. And what does he say? "Let us pray to the Lord for the sanctified gifts," not that they may receive sanctification (for I said they were sanctified, lest you should think this), but that they may impart it to us: for this is what it means, for the kind and merciful God, who has accepted them, to send back grace to us in return. "Let us pray," he says, "for the gifts," that they may be effectual in us, lest He be unable [to grant] this grace, just as when this omnipotent body was conversing with men, in some cities He could not perform signs on account of their unbelief. ^D When he has proclaimed these things to the people, then he himself also prays quietly by himself, beseeching God for the same things, that they may be partakers of the venerable mysteries with a good conscience, and may enjoy this sacred table: the remission of sins, participation in the Holy Spirit, the inheritance of the kingdom, and not unto judgment or condemnation. Then, having prayed for the help and keeping of God for all, he commands them to pray that they may spend the whole day perfect, holy, peaceful, and sinless, having a faithful guardian angel of peace, on account of the angel of falsehood, to whom it is not safe to entrust one's own affairs. We pray, however, for the guardian angel, not that he may be given to us then: for an angel is given to each of the faithful from the beginning; but in order that he may be active, and perform his office, and guard us, and lead us into the straight path, and not depart, being angry on account of our sins: in addition to these things, the remission of sins, and all things good and useful for our souls, and peace for the world, and furthermore security for the future, having spent the rest of our life in peace and repentance, that the end of our life may be such as is fitting for Christians, and then that they may commend themselves and one another to God, and for their whole life, that they may ask for the unity of the faith and the communion of the Holy Spirit. But what the unity of the faith and the communion of the Holy Spirit means, and for what reason we stand in need of them, has been told at length before.

^A

CHAPTER XXXV. Of the prayer handed down by God, and the inclination of heads, and the subsequent thanksgiving to God, and glorification.

But since he has thus built them up, and in every respect instructed and prepared them as if they were already perfect and worthy of divine adoption, he asks God that they may be deemed worthy to offer that prayer with him with confidence, in which we dare to call Him Father. After all have said it with him, he himself, having proclaimed its final part for the glorification of God, concludes the prayer. After this, he prays for peace for all. But since he has thus recalled their nobility to their minds, and has called God Father, he then commands them to acknowledge Him also as Master, and to show towards Him those things that are of servants, and to incline their heads to Him, and by that posture to confess their servitude. And they incline, not only as to a Master by nature, and Creator and God, but also as bought servants to Him who purchased us through the blood of the Only-begotten, for which sake He acquired us as double servants, and made us His ^B own sons; for the one and same blood both increased our servitude and showed it to be greater, and brought about our adoption. While all are inclining their heads, the priest, thanking God within himself for the creation of all, prays for things useful to all, making mention to Him also of the name of the Only-begotten and of His grace and kindness, as one who will thus receive what is requested, just as the Savior himself has promised: "For all things," He says, "whatsoever you ask the Father in my name, He will give to you." Then, adding a glorification so that the surrounding multitude may hear, he praises the most holy Trinity; and when he has taken them as participants in the glorification, he then turns again to himself, and prays quietly and by himself. Praying, he calls upon Christ himself, the victim, the priest, the bread, that He may communicate himself to his servants through himself. ^C

CHAPTER XXXVI. Of those things which the priest cries out to the people while elevating the holy things; and of those things which they in turn cry out to him.

And as he himself is about to approach the table and to call others, since the communion of the mysteries is not absolutely allowed to all, he also does not call all, but having taken and shown the life-giving bread, he calls those who are worthy to be its participants to the participation. "The holy things," he says, "are for the holy," saying roughly: Behold the bread of life which you see. Run therefore, you who are to be participants, but not all of you, but if anyone is holy. For the holy things are permitted only to the holy. But he does not here call "holy" those who are perfect in virtue, but whoever is indeed tending toward that ^D perfection, but has not yet attained it; for nothing prevents these, having become participants of the holy mysteries, from being sanctified, and this part being holy, just as the entire Church is also called holy, and the blessed Apostle writing to the whole community says, "Holy brethren," etc.

he says, "partakers of the heavenly calling." They are called holy because of the Holy One of whom they partake, and with whose body and blood they communicate. For they are members of that body, flesh of his flesh, and bone of his bones; therefore, as long as we are joined to him and preserve the harmony, we live a holy life, drawing sanctification through the mysteries from that Head and Heart. But after we are severed and have fallen from the integrity of the most holy body, we taste the sacred mysteries in vain; for life will not pass over into dead and severed members. And what are these members that are severed from the holy body? ^B "Your sins," he says, "separate between me and you." What then? Does every sin make a person dead? By no means, but only that which is unto death; and therefore it is called "unto death." For there is a sin not unto death, according to the blessed John. Hence, nothing prevents those who have been initiated into the mysteries, if they do not commit such sins as separate from Christ and bring death, from partaking of the mysteries and the sanctification, both for the sake of the thing itself and the name, as being still living members and joined to the Head. For this reason, when the priest has cried out, "The holy things to the holy," the faithful cry back: "One holy, one Lord Jesus Christ, to the glory of God the Father." For no one has sanctification of himself, nor is it a work of human virtue, but all is from him and through him. And just as if you were to place many mirrors under the sun, all of them indeed shine and emit rays, and you would seem to see many suns, though in truth there is one sun that shines in all: so also ^C the one who alone is holy, being poured out into the faithful, appears in many souls and shows many to be holy, yet is one and alone holy, no less to the glory of the Father. For no one has ever glorified God with the glory that is proper to him. Whence, rebuking the Jews, he said: "If I am God, where is my glory?" But the Only-begotten alone rendered unto him the glory that is due. Wherefore, also when he was in his passion, he said to the Father: "I have glorified thee on earth." For how did he glorify him? By no other means than by manifesting his sanctification to men, appearing holy, just as the Father himself is holy. For whether we understand God as Father of this Holy One, the splendor of the Son is the glory of the Father; or as God on account of his humanity, it is altogether the glory of the Creator, ^D the worth or virtue of the creature.

CAP. XXXVII. What signifies warm water injected into the mysteries.

Thus, having summoned the faithful to the sacred supper, he himself is the first to partake of it, and as many as are of the same order, and whoever are ministers of the altar; having first injected warm water into the cup, as a sign

^A of the Holy Spirit’s descent upon the Church. For He descended then, when the entire economy of the Savior had been accomplished; but now He stays, the sacrifice having been offered, and the gifts having been perfected for those who worthily partake of them. For since the entire economy of Christ is written, as if on a tablet, in the bread during the sacred rite of the Eucharist—for we behold Him as an infant in a figure, and as led to death and crucified, and pierced in the side; and then we see that very bread changed into that most holy body which truly endured these things, and rose, and was taken up, and sits at the right hand of the Father—it was necessary that the end of all these things should also be signified after all this, so that the initiation of the mystery might be complete, the full purpose and economy of the result being added. For what is the work and effect of the sufferings, and words, and deeds of Christ? If one considers these as they relate to us, they are nothing else than the coming of the Holy Spirit into the Church. It was necessary, therefore, that this, too, should be signified after those things. And indeed it is signified ^B by the hot water poured into the mysteries. For this water, being itself both water and a participant of fire, signifies the Holy Spirit, who is also called water, and appeared as fire when He descended then upon the disciples of Christ. This time, moreover, signifies that time; for then He descended after all that concerned Christ had been fulfilled; but now, the gifts having been perfected, this water is introduced. By the mysteries, too, the Church is signified, being the body of Christ and members in part; which then received the Holy Spirit, after Christ had been taken up into the heavens; and now it receives the gift of the Holy Spirit, the gifts having been received at the supercelestial altar, ^C and God, who received them, sending them back to us, as has been said before—for the same One is the mediator both then and now, and so is the Holy Spirit.

CAP. XXXVIII. On what account the mysteries signify the Church.

The Church, however, is signified in the mysteries not as in signs, but as members are in the heart, and as a branch is in the root of the tree, and as the Lord said, as branches are in the vine. For it is not here a mere communion of name, ^D or a similarity of analogy, but the identity of the thing itself. For the body and blood of Christ are the mysteries; but to the Church these are true meat and drink, and becoming a partaker of them, it does not change them into a human body, as some other food, but it itself is changed into them, as the superior things prevail. For just as iron having contact with fire becomes fire, but does not give to the fire to be iron; and just as we see in glowing iron not iron, but fire—the properties of the iron being entirely consumed by the fire—so too if anyone could see the Church of Christ, by the very fact that it is united to Him and is a partaker of His flesh, he will see nothing else than the body of the Lord itself. On account of this

reason, “You are the body of Christ,” says Paul, “and members in particular.” ^A For he did not mean simply to signify Christ’s care and providence toward us, or his instruction and admonition, and our subjection to Him, when he called Him head and us members—just as we call our relatives or friends members, using a hyperbole—but rather, he meant the very thing he said: that the faithful, already living in Christ through this blood, and truly depending on that head, are clothed with this body. Therefore it is not unreasonable that the Church should be signified here through the mysteries.

CHAPTER XXXVIII

CHAPTER XXXIX. On the calling of the faithful to communion, and what the faithful say when the gifts are shown.

The priest, having partaken of the holy things, turns to the people; and having shown the holy gifts, he calls those who wish to partake and commands them to approach with the fear of God and with faith—not despising what is seen, nor doubting because what is believed is above reason, but acknowledging the dignity of these things, and that they are causes of eternal life to those who share in them, they approach believing. ^B They, displaying piety and faith, both worship and bless, and glorify as God the Jesus who is understood to be within them; and so that this glorification may be magnificent, they perform it with prophetic words: “Blessed is he who comes in the name of the Lord; God is the Lord, and has appeared to us.” “I have come,” he says, “in the name of my Father, and you do not receive me; if another comes in his own name, him you will receive.” This is the language of the true Master, the Only-Begotten, praising the Father; that is the arrogance and desertion of the runaway slave. Knowing this, the Prophet, and having understood what distinguishes the good shepherd from the wolf, from afar blesses him who comes in the name of the Lord, calling the Father the Lord, and saying that he who has appeared is the same God. The faithful, using these same words, bless Christ as though he were present and appearing to them now.

Chapter 40. On the priest's prayer for them, which he recites to them after communion.

Then the priest prays to God for salvation and blessing for those who have partaken of the mysteries. ^C And what is the prayer? “Save, O God, your people, and bless your inheritance.” And this word is prophetic; just as the same Prophet says elsewhere: “I will give you the nations as your inheritance, and the ends of the earth as your possession,” spoken as if from the Father to the Son. For that which He possessed as God from the beginning, He later inherited as man. Why then, since the same One is also our Creator, does He not say, “Bless your works, of which you are the Maker,” but rather, “your inheritance”? In order to show them greater rev

reverence; to recall to His mind the poverty that He endured for our sake. “For these things,” he says, “I supplicate, for which You, though You possess all things, deigned to be with Your servants, to receive a commandment, and to stand with those who receive; and to be called an heir, though nothing has been added to You.” Furthermore, the remembrance of our more intimate relationship with God draws Him even more to mercy. ^A And a more intimate relationship is the inheritance, by a wide margin, than creation; and He acquired us much better by inheriting [us] than He had previously by creating [us]. For by creation, He held dominion simply over the nature of men, but by inheritance, He became Master of their reason and their choice, which is truly what it means to rule over men. For that former condition is common both to irrational creatures and to inanimate ones. For all things by nature are subject to God, as His works to their Maker. But how did He become Master of our reason and our choice through the inheritance? Because, when He descended to the earth and was crucified and rose again, we subjected our reason and our will to Him: our reason, because we acknowledged Him to be the true God and Master of all creation; our will, because we loved Him, and took up His mastery and His yoke upon our shoulders with joy. In this way, God perfectly received men; in this way, He truly possessed them. ^B The prophet Isaiah, desiring this possession from afar, said: “O Lord our God, possess us.” This is the possession and inheritance which the Only-Begotten is said to receive from the Father. And such is the prayer.

Chapter 41. On the thanksgiving and glorification which takes place afterwards.

Here, then, the entire sacrifice is completed, and the mystery of the divine Eucharist reaches its end. For the gifts have been sanctified, and they have sanctified the priest, and the whole choir standing around Him; and through them, ^C He has perfected and sanctified the rest of the assembly of the Church. For this reason, the priest himself, and the faithful standing around him, conclude with a thanksgiving and glorification of God. And [the priest] indeed says, “Blessed is God, always, now and ever, and unto the ages of ages. Amen.” But the people sing the prelude of the canticle, taken from the prophetic words: “Let our mouth be filled with praise, O Lord, that we may hymn Your glory.” We are not sufficient, he says, O Master, even to offer You a hymn and praise for the good things for which You have deemed us worthy; but do You grant us this as well. In what way? By filling our mouth with praise; and just as You give prayer ^D to those who pray, so that we may know what we ought to ask and how, so also grant the power to our mouth for Your praise. Then they pray that the sanctification which they have received may remain with them, and that they may not forfeit the grace nor lose the gift, aided by His hand: “Keep us in Your sanctification.” Doing what? (For there is need also of things that proceed from us.) “All the day

^A meditating on Your justice,” ^B speaking of the justice that is contemplated in the mysteries, the wisdom and beneficence of God, just as Paul received them: “For I am not ashamed,” he says, “of the Gospel of Christ; for the justice of God is revealed in it, unto all and upon all who believe.” ^C And the meditation on this justice is able to maintain the sanctification within us. For it increases faith in God and kindles love, and permits no evil to enter the soul. We did not, therefore, speak in vain before, when we said that without thoughts appropriate to the mysteries, it is impossible for sanctification to subsist and remain in us.

Chapter XLII.

Regarding those who have fallen asleep, whether they are sanctified by the gifts of the table, just as those who are living.

This too, beyond what has been said, is necessary to examine. ^D For the divine and sacred rite is seen to sanctify in two ways. One way is through intercession; for the gifts offered sanctify those who offer them, and those for whom they are offered, by the very fact of being offered, and they render God propitious to them. The other way is through participation, because it becomes for us true food and drink, as the Lord says. Of these two modes, the first is common to both the living and the dead; for the sacrifice is offered for both classes. But the second mode is permitted only to the living; for the dead can no longer eat or drink. What then? Are the dead on this account not sanctified by this sanctification which comes from participation, and are they in a worse condition in this respect than the living? By no means. For Christ imparts Himself to them also, in the way that He Himself knows. And that this may become clear, let us consider the causes of sanctification, whether the souls of the dead do not also possess them just as the living do. What, then, are the causes of sanctification? Is it to have a body? To run with one’s feet to the table? To take the holy things with one’s hands? To receive them with one’s mouth? To eat? To drink? By no means. For to many who have done these things, and who thus approached the mysteries, no benefit has come, and they departed being liable to greater evils. But what are the causes of sanctification for those being sanctified, and what does Christ require of us? Purity of soul, love for God, faith, desire for the mystery, eagerness for participation, a fervent impulse, to run thirsting. These are the things that draw down this sanctification, and with which those who approach must necessarily be partakers of Christ, and without which it is impossible. But all these things are not bodily, but depend upon the soul alone. Therefore, nothing prevents the souls of the dead from being able to possess these, just as the living do. If, therefore, the souls are prepared and ready for the mystery, and the Lord who sanctifies and accomplishes it always desires to sanctify and always desires to impart Himself, what is there to prevent this participation? Absolutely nothing. Someone would say, If

nctifies and accomplishes it always desires to sanctify and always desires to impart Himself, what is there to prevent this participation? Absolutely nothing.

^A Therefore, someone might say: If one of the living possesses the above-mentioned goods in his soul, but does not approach the mysteries, will he nonetheless have the sanctification from them? Not everyone; but if someone cannot approach bodily, as is the case with the souls of the departed—such as those who once wandered in deserts, and mountains, and caves, and holes of the earth, for whom it was impossible to see an altar or a priest. For Christ Himself invisibly sanctified them with this sanctification. From where is this evident? Because they had life within themselves; for they would not have had it unless they were partakers of this mystery. For Christ Himself said, "Unless you eat the flesh of the Son of man, and drink his blood, you have no life in you." And to signify this, He sent angels to many of these saints bearing the gifts. But if someone who is able does not approach ^B the table, it is entirely impossible for him to receive the sanctification that comes from them; not simply because he did not approach, but because he was able and did not approach. And for this reason, it is evident that his soul is void of the goods that are owed to the mysteries. For what eagerness and desire for the table is there in one who can easily run to it, yet does not wish to? And what faith in God is there in one who does not fear the threat laid down in the words of the Lord against those who despise this supper? And how can one be believed to love ^C if, when it is possible to receive, he does not receive? Therefore, it is nothing new if Christ imparts this table to souls liberated from their bodies, which cannot be accused of any such vice. For it is indeed something new and wondrous that a man who lives in corruption and destruction should eat a body that is alien to destruction; but what is wondrous about the soul, which is an immortal substance, partaking in that which is immortal, in a manner appropriate to it? If, however, He found a way to accomplish this new and wonderful thing through His ineffable love for mankind and hidden wisdom, how could the probable and consistent not be believed?

CHAPTER XLIII

That the sanctification of the communicant primarily enters the soul.

^D Since the gift is also given to those who still live with a body through the body, yet it first arrives in the substance of the soul, and through the soul is transmitted to the body; and the blessed Apostle, revealing this, says: "He who is joined to the Lord is one spirit," inasmuch as this union and conjunction consist first and primarily in the soul. For the human being is truly there; there is also the sanctification that proceeds from virtues and human effort, and that which sins. But to the body, all things come from the soul; and just as it is defiled by evil thoughts that come out of the heart, so also is its sanctification from thence, just as it is from virtue, even so it is also from the sacraments; some bodily diseases, moreover, whose cause was the soul,

ex corde exeunt, inquinatur, ita etiam illinc est ei sanctificatio: sicut quæ a virtute, ita etiam quæ a sacramentis: nonnulli autem morbi etiam corporales, quorum causa fuit ani- ^A ma, in freeing it from disease—which is to free it from sins—the Savior banished the infirmity from the body. If, therefore, the soul has no need of the body even for the reception of sanctification, but the body rather has need of the soul, why are souls that have a body more properly participants in the mystery than those that are freed from it, because they see the priest and receive the gifts from him? But those others also have the eternal priest, who became all things to them, and who imparts himself to those among the living who truly receive him. For not all to whom the priest gives them truly ^B receive them, but only those to whom Christ himself gives them. For the priest gives to all who simply approach, but Christ gives to those who are worthy to partake. Whence it is clear that he who perfects and sanctifies souls through the mystery, both the living and the dead, is the Savior himself alone.

From all that has been said, it is manifest that whatever pertains to the celebration of the holy mystery is common to both the living and the dead. For the causes of sanctification, since they pertain to the soul, are present in both; and that which primarily, principally, and properly receives sanctification is the same, and the priest who sanctifies is the same. That which alone exists for those living in the body—and does not exist for those who have departed from life—namely, that those who are unworthy of the mysteries seem to be sanctified because they receive the gifts with their mouth, this does not exist there. ^C For there, it is not even possible for anyone to approach if he is unprepared; but participation is given only to those who are worthy. Yet this does not bestow sanctification upon the living, but on the contrary, it holds the final punishment; and for this reason, it is far from the case that the class of the living is superior because of this.

Moreover, for that other reason, it is clear that it is not only permitted, and having nothing to hinder it, but that the participation in the holy gifts necessarily follows for those souls. For if there were anything else that gladdened and gave rest to the souls there, that would be the reward for those who are pure and clean, and they would not necessarily have need of this table. But now, that which produces all delight and beatitude for those who are there—whether you call it paradise, or the bosom of Abraham, or places pure, light, green, and refreshing, free from all pain and sorrow, or indeed the kingdom itself—there is nothing else than this cup and this bread. ^D For these are the intercessor, the forerunner who has entered into the holy places on our behalf, who alone leads to the Father, who is the only sun of souls, who now indeed appears and is participated in, as he himself willed, in veiled flesh; but then he will be seen and participated in without veils, when we shall see him as he is; when, as he says, he will call the eagles to the corpse; when he will gird himself, and make them recline, and coming, he will minister to them; when he will flash upon the clouds, and through him the righteous will shine as the sun. Joined to him, as the table of the Lord knows...

trabit ipsis, quando fulgebit in nubibus, et per eum justi resplendebunt ut sol. Ut ei conjuncti, ut novit mensa Domini in Eucharistia. Forsan, vere, intelligit digne et fructuose ^A to those who are not joined, just as the table knows how to join, to obtain rest, or to receive any good thing, whether it be small or great there, is utterly impossible.

CHAPTER XLIV.

On the Intercession of Christ.

For He is an Intercessor through whom all the good things that have been given to us by God have come to pass; or rather, are always being given. For He did not intercede once and, having handed over to us all the things for which He interceded, depart; but He always intercedes, not with certain words and prayers, as ambassadors are wont to do, but in reality. And what is this reality? It is the joining to Himself and the imparting, through Himself, of His own graces, according to the worthiness of each person and the measure of their purification. ^B And just as light, by its own nature, provides sight to those who see, and to those from whom it departs, sight also departs; so too, it is necessary for souls to be in perpetual communion with Christ if they are ever to live and find rest at all. For neither can an eye see without light, nor can there be true life and peace for souls without Christ; since He alone is the one who reconciles them to God, He who makes this peace, without which there is no hope that those who are enemies of God can ever be partakers of His good things. Whether, then, someone has never been joined to Christ from the beginning, or having been joined, has not remained joined, he is still an enemy and a stranger to divine goods. For what was it that reconciled God to human nature? It was entirely that He saw ^C His beloved Son as a man. Thus, He is reconciled to every person if someone bears the form of the Only-Begotten and carries His body, and appears as one spirit with Him. Without these, every person is in himself the old man, who is hateful to God, who has nothing in common with Him. If, therefore, one must believe that rest comes to souls from the prayer of the priests and the presentation of the holy gifts, one must believe prior to this—and in accordance with this—that it comes about in the only way it is possible for a man to find rest. And what that way is has been stated, namely, to be reconciled to God and not to be enemies. And how is this? By being tempered to God, and becoming one spirit with the Beloved, in whom alone the Father is well-pleased. But this is the work of the sacred table, which has been shown to be common, through the things that have been said, to the living ^D and to the dead alike.

CHAPTER XLV.

That sanctification is more perfect for those who have fallen asleep.

Souls that are stripped of bodies possess more advantage for sanctification than those who live in bodies. For they are purified and receive the remission of sins through the prayers of the priests and the intercession of the gifts, in nothing less than those who are still living. But they do not sin any further, nor do they add new crimes to the old ones, as the souls of most of the living do; but they are either not subject to any reckoning at all, or they are always subtracting from their crimes; and thus they are more ready and better disposed toward the participation of the Savior, not only than most of those living in the body,

^A but even [more so] than they themselves would be if they were with the body. Moreover, the very fact that they are stripped of the body makes them much more fit for the participation of the mysteries than they could have been while clothed in the body. For since there are many and diverse mansions there, so that every measure of virtue may be honored, and nothing remains unrewarded before the just and merciful Judge—just as those who are worthy of the greatest rewards, and who are perfect and heirs of perfect beatitude, like Paul, and anyone like unto him, enjoy it more purely after being dissolved than when they were present in this life—so too it is reasonable that those who are mediocre and have been placed in such a rest are better off after having departed from here than when they were living with the body. ^B It has been shown, moreover, that every rest of souls and every reward of virtue, whether small or great, is nothing other than this bread and this chalice, which are appropriately partaken of by both orders—I mean by the living and by the dead. For this reason also the Lord called the future enjoyment of the saints a supper, to show that there is nothing there beyond the table. Thus, the divine liturgy of the Eucharist is also for those who have departed, just as it is for the living; and since, as has been said, they are sanctified in a twofold manner, they too are sanctified in a twofold way. And in neither respect are those who have passed on in a worse condition than those who are living, but in some sense they are even in a better one.

CAP. XLVI. How the same gifts can always be received by God.

^C Let us next consider this. That all the faithful are sanctified by the sacred mystery is clear from what has been said. Whether this is always the case, however, is worth inquiring. For since the liturgy is an oblation of gifts, and gifts are not always accepted by God—but there are some which, on account of the wickedness of those who offer them, are also hated and rejected; and there are many proofs of this both among the ancients and among those who live in grace—we ask whether these gifts are sometimes sanctified in vain, without being sacrificed, as if they were not accepted, as the sacred mystery proclaims, ^D and as if they were not always offered by good men, but sometimes even by the wicked. For that God turns away even these gifts when the one who offers them is unholy is clear from what the Church does. For when it knows those who have committed mortal sins, it does not allow them to offer such gifts; and if they dare to do so, it does not accept them, but drives them away together with their gifts. But since the Church does not rightly know all such persons, but most of them remain hidden, and the divine table receives their gifts, what must we conclude concerning those gifts? Are they unacceptable to God and destitute of all sanctification? And if this were granted, it would be uncertain when the gifts are holy, since the character of those who offer them is, for the most part, either doubted or entirely unknown; and thus, those who are in doubt and approach the sacraments without faith would necessarily derive no benefit from them. What, then, is to be said to these things? That since the nature of the gifts is twofold

^A with regard to their presentation—the first being that which brings them from home into the hands of the priests, and the second that of the Church to God—the first presentation, when the one presenting is wicked, is vain and of no benefit to the one offering, because he himself is wicked. For the things being presented are not in themselves detestable to God (for every creature of God is good). But there is nothing to prevent the second, which is performed by good men—for the glory of God, for the saints, for the salvation of the world, and simply for every just petition—from being well-pleasing. For no defilement has been attached to the gifts by the hands of the one who brought them in the first place, but remaining pure, even when offered by holy men, they are sanctified and sanctify those who approach. For in none of the irrational or inanimate things can any stain of sin reside, because sin is a disease of the will, and it is only for those endowed with reason to be defiled by sin. Why then, if the gifts offered by the wicked are always pure, does the law of the Church not accept them? It is to shame those who offer them, so that they might learn the magnitude of the wrath of God, which He has indicated concerning them, He who turns away from and hates even His own creatures, in whom He can find no fault of body, and having learned these things, they might fear and correct their life; ^B yet He condemns no wickedness in the gifts themselves. Therefore, nothing prevents them from being accepted and sanctified when the second presentation is performed by good men.

But someone might say: "And yet, not all priests who present them are good; rather, some even suffer from the extreme disease of wickedness. Whence our discourse returns to the same difficulty. For when it happens that both those who present them are hateful to God (for it does occur), from where will it come about that the gifts are pleasing to God, accepted, holy, and sanctifying?" From nowhere; but at that time they are indeed truly unacceptable. They are always doubtful, because the ways of those who bring and offer them are held in doubt. "For no one," it is said, "knows the thoughts of a man except the spirit which is in him." And thus there is much disbelief and doubt concerning the sacred mystery, but certainty is nowhere, and the participation in the holy things will benefit nothing for the faithful who participate without faith.

One who says and doubts these things would be someone who thinks that the priest himself is the master of the offering of these gifts, but he is not. But what properly effects their offering is the sanctifying grace. ^C For this is what it is for them to be offered—to be sanctified. He who sacrifices each day is a minister of that grace. For he brings nothing from his own house, nor does he dare to do or say anything out of his own judgment or reason, but brings and renders back to God only those things which he has received from thence, whether it be a thing, or a word, or an act, in the manner in which he was commanded; and thus the gifts, being always offered to God as is pleasing to Him, must necessarily be pleasing and always accepted by Him. For what then, if the one who brings them is wicked in matters that pertain to himself? For his wickedness does not add anything to the gifts, nor does it render the offering worse, just as a medicinal remedy is not prevented from being salutary, because ^D the vice of the one who brings it does not...

^A make it vain, but rather the art of the one who prescribed it makes it life-giving. For from the ignorance of the minister it received nothing, but from the art of the physician it received the entire composition. Thus, even here, Grace accomplishes all things. The priest is merely a minister, nor does he possess the ministry from his own resources, for even this he has from Grace. For this is what the priesthood is: a certain power acting as a minister of sacred things. But that these gifts sanctify all the faithful, and at all times—being always acceptable to God—is clear from what has been said. ^B

CHAPTER XLVII. How far they are acceptable.

CHAPTER XLVIII. What is the reason by which we honor and venerate the saints through this gift?

holy things are offered to God, but sanctify those who need sanctification, for what reason do we believe that those who are already sanctified and perfect in every respect are honored by this offering of gifts? And when we call upon them in our prayers for aid, we promise the ministry of these gifts, as if we were going to offer them either to them themselves, or on their behalf, that they might become better. There is, however, another mode of this offering of gifts, which I mentioned before, according to which these gifts also become those of the saints, when they are presented to God as thanksgiving for the glory with which He has glorified them, and for the perfection with which He has perfected them. For the gifts are God’s, as being offered to Him; and they are also the believers’ who need help, as aids; and they are also the saints’, because for their sake they are offered to God. For that which is given for my sake, I receive, whoever the recipient may be. For we do not receive all the things that are given to us from anywhere by our own hands alone, but also by the hands of our friends and relatives, and simply of all those to whom the giver provides in order to gladden us. For this reason the Lord says that He Himself receives when the poor receive, because those who provide for them do so for His sake. Thus, too, the saints receive these gifts, because they are offered to God for their sake. For just as that takes place because of the love of Christ, so this takes place because of our love for the saints. For because we love them greatly, we consider their goods to be our own, and we rejoice with them in their happiness, as if we were ourselves partakers of these goods. And thus, rejoicing in the gifts given to them by the Lord, we give thanks to Him who gave, and we offer the gifts as an act of thanksgiving. Nor do they receive the gifts only because the offering of gifts is made due to our love for them, but because this itself is one of the things most sweet and highly pleasing to them—I mean that God should receive thanks through them, and be glorified. For just as it is the greatest sin of wicked men that the name of God is blasphemed because of them, so it is—and is greatly to be sought after by—the saints, a great achievement that God should be glorified through them. This was a perpetual struggle for them while living in the body, and after they have migrated into heaven, it is an unending work, and a delight, and the head of that blessedness. For if, when the goods were only in hope for them, they spent their time giving thanks to God unceasingly, and doing all things for His glory, what kind must we consider them to be in such matters, when their gratitude and remembrance of the benefit is greater by far, ^C now that they have become perfect in every virtue, and they no longer hope for the goods but learn the Master's bounty by direct experience, when they see what they have become and from what they have come: instead of earthen things, suns; instead of despised slaves, honored sons and heirs of the kingdom of heaven; instead of being liable, powerful to deliver others from liability through the ^D boldness of speech they have before the Judge? Therefore, I say, there is no satiety for them in praising God. Whence they do not think that they alone suffice...

to give thanks to God, that their debt of gratitude may be repaid more nearly to its worth, being multiplied by the addition of those who praise. And witnesses of this are the holy children, those around Azarias, who, having overcome the fire and having at that time received this grace from God—since it was necessary for them also to offer thanks to the Savior for this marvelous and unexpected salvation, and to praise Him—did not content themselves with praising alone, nor did they deem their own voice sufficient, but they also called upon the angels, and all generations of men, and heaven itself, and the sun, and the stars, and the earth, and the mountains, and all brute and inanimate things; and, to speak simply, the whole creation. Such is the desire among the saints to praise God, even while they live with the body, and much more so after they have departed from the body. ^B Whence, if anyone, mindful of them and of their approbation, and of their blessedness and glory, praises God Who crowned them, he bestows upon them the most precious of all graces, and most of all when he performs the praise not with mere words alone, but also with the offering of thank-offerings and the highest honor of gifts so very acceptable and precious to God. For then, just as the Savior Himself, receiving them propitiously, gives back to us His own Body and Blood beyond all legal worship, so too do they—rejoicing in these, as in none of the other things by which we seem to honor them—offer themselves wholly to us ^C to bring assistance in every matter that benefits us; for they imitate their own Master in all things.

CHAPTER XLIX.

But here some have been deceived, thinking that their commemoration is not an act of thanksgiving but a supplication to God for the saints; I know not from where they have taken the occasion for these thoughts. For it is consistent neither with the things themselves to believe this, nor with the words of the sacrifice. That the truth of the matter is far from conceding this, ^D is clear from this: if the Church prays for the saints, it would certainly pray what it is accustomed to pray everywhere. And what are the things prayed for those who have fallen asleep? Remission of sins, inheritance of the kingdom, rest in the bosom of Abraham with the perfected saints. These are the prayer of the Church; besides these, you will not find it praying for those who have departed. In these is our supplication to God defined. For it is not the case that whatever one might desire, it is also lawful to pray for; but here, too, there is a law and a boundary which it is not lawful to transgress. For, "What we should pray for as we ought, we do not know," he says, "but the Spirit Himself intercedes for

^A us"—that is, He teaches us what we ought to pray for; for thus have the teachers of the Church understood it. Consider, therefore, whether it is possible to find the Church praying in any of the celebrations of the sacred mysteries beyond what has been said, and you will not find it. For if they were to pray for those who are not guilty for the remission of sins, it would be as if they were still guilty and liable to penalties; if they were to pray for the saints, as though they were not yet sanctified, for rest with the saints; if they were to pray for the perfect for consummation, as though they were not yet made perfect, then it would be necessary for them to sin in one of two ways. For either, while confessing the blessedness and perfection of the saints, they would willingly choose to trifle before God and weave a useless prayer for them, which is the act of men who make sport of divine things rather than of priests; or, if they were offering these prayers in earnest, thinking that they were ^B benefiting the saints by them, they would be disparaging their glory—which is to blaspheme, not only the saints themselves, but God Himself, as if He had not kept the promises which He promised, that He would glorify them and grant them the kingdom. Or rather, both are a manifest blasphemy: the former, as though they were altogether denying the blessedness of the saints; the latter, as though they were doing the very things that those who deny it do. For those whom they believe to be blessed, as having been placed in the rank of sons and as being heirs of the kingdom itself, they testify by the very fact of praying such things for them, that they are not graced with any gift, and are unhonoured and guilty. Thus, therefore, for these reasons, it seems absurd if anyone thinks that the offering made by the Church to God for the saints is a supplication. Let us also look at the words ^C themselves: "Furthermore, we offer to Thee this reasonable service for those who have fallen asleep in the faith: forefathers, patriarchs, prophets, apostles, preachers, evangelists, martyrs, confessors, the continent, and every spirit made perfect in the faith; especially our most holy, immaculate, most blessed, glorious Lady, the Theotokos and ever-virgin Mary, the holy prophet, Forerunner and Baptist John, the holy and all-praised apostles, and all Thy saints; by whose prayers look upon us, O God, and remember all those who have fallen asleep in the hope of the resurrection unto eternal life, and make them to rest where the light of Thy countenance looks upon them." These are the words in which no supplication to God for the saints is contained, nor does the priest pray for them anything ^D of the usual sort. But when he makes mention of the other faithful who have fallen asleep, he immediately adds the prayer for them: "Make them to rest," he says, "where the light of Thy countenance looks upon them." But in the case of the saints, the whole matter is the opposite. For he does not make intercession for them, but rather appoints them as intercessors. For when he has spoken and enumerated the saints, he adds: "By whose intercessions look upon us, O God." And that which most demonstrates that these words are not some prayer and supplication, but a thanksgiving for the saints, is the fact that even the Mother of God is placed in that catalogue. For she would not be placed there if that company stood in need of any intercession, as she is above all intercession, not only of human hierarchy

^A but also that of the angels, as she is incomparably holier than even those highest intelligences. Yet, one might say, it is Christ who performs this sacrifice. What wonder is it, then, if He should intercede also for the saints and for the Mother herself? But this has no basis in reason. For this is not the manner of Christ’s intercession. He was indeed a mediator between God and men, but not by certain words and prayers, rather by Himself—in that, being both God and man, He joined God to men, placing Himself as a common boundary to both natures. But to think that He is always interceding through the prayers made in the sacrifice is full of all blasphemy and absurdity.

For even if He Himself is the one who performs the sacrifice, we will not ^B attribute all that is said and done there to Him. For the work of the mystery, and its end—that is, the sanctification of the gifts and the sanctifying of the faithful—He alone performs. But the prayers, petitions, and supplications concerning these matters belong to the priest; for the former are of the Master, and the latter are of the servant. And the one prays, while the other brings the prayers to completion; and the Savior gives, while the priest offers thanks for what has been given; and the priest presents, while the Lord receives the gifts. For the Lord also offers, yet He offers Himself to the Father, and these gifts, when they have become Himself—when they have been converted and changed into His body and blood. Because He offers Himself, for this reason He is said to be simultaneously the one who offers, the one who is offered, and the one who receives. He offers and receives as God; He is offered as man. As for the bread and wine, while they are still gifts, the priest offers them, and the Lord receives them. ^C

And doing what, does He receive the gifts? By sanctifying them, by changing them into His own body and blood. For this is what it means to receive them: to make them His own, according to what has been said before. This is the manner in which Christ performs this sacrifice; these are the things which constitute the priesthood for Him. But if anyone were to say that besides those things mentioned, the prayers that take place in the celebration of the mystery—whether all or some—are the words of Christ, he would in no way differ in this matter from the impious who have dared to diminish His glory. Read all the prayers, and you will know that those words are entirely the words of servants; read also that one in which He mentions the saints, which they dare to attribute to Christ, and you will find nothing there that befits the Son, who is equal in honor to the Father, but rather everything befits servants. For first of all, it is not from ^D one person, but the thanksgiving is common to the race; and as those who have sinned, and have not been despised by the mercy and clemency of God, they give thanks; and the thanksgiving is not to the Father alone, but also to His Son and to the Holy Spirit. And they remember the Mother of God as their Mistress, as servants, and through her intercessions and those of the saints, they ask to obtain the visitation and providence of God. And what can these things possibly have in common with the one Lord, the only-begotten, the Son of God? «We give thanks to Thee, He says, and to Thy only-begotten Son.» Christ, therefore, gives thanks to the Son of God, the only-begotten, and

behold, there will be two gods, according to the madness of Nestorius; so impious and foolish is it to suppose that Christ intercedes for the saints, and to attribute to Him such an office of mediation and intercession. But it has been shown that these things do not even belong to the priests. It remains, therefore, that these words are not a supplication, but a thanksgiving. «Certainly,» he says, «but the expression does not permit it, for it clearly indicates a supplication; for the preposition *hyper* [for/on behalf of] is intended to signify this.» Not at all; for it does not always indicate the one who is asking. For we use this expression not only when we supplicate, but also when we give thanks. And this can be known from many things, and indeed from the prayer set before us itself. «For all these things, He says, we give thanks to Thee, and to Thy only-begotten Son, and to Thy Holy Spirit; for all things that we know and that we do not know, we give thanks to Thee; and for this sacrifice, which Thou hast deigned to receive from our hands.» Do you see the *hyper* [for] placed also in the thanksgiving? Therefore, no excuse is left for this error. In this way, then, it is impossible that the commemoration of the saints should be a supplication. That it is a thanksgiving, this very fact—that it is not a supplication—demonstrates. For it is necessary that it be one of two things: either ^B a supplication or a thanksgiving; since we make a commemoration to God of the good things that come to us from Him, according to these two modes only: either that we may receive them, or because we have already received them. And the former is a supplication, the latter is an act of thanksgiving. Moreover, it shows that the consummation of the saints is by far the greatest of all God's gifts to men. And for this reason, that the Church should not offer thanks to Him on their account would be wicked. And what do I mean when I say that the consummation of the saints is the greatest of God's gifts? This is certainly the whole of God's gift. For of all the good things that He has done for our race, this is the end, this is the fruit—the choirs of the saints—and for this cause the heaven was fashioned for us, and the earth, and all that is seen; for this reason [was] paradise; for this reason [were] prophets; for this reason was God Himself in the flesh, and the Word of God, and deeds, and sufferings, and death: so that men might migrate from earth to heaven, and become heirs of the kingdom that is there. If, therefore, there is thanksgiving in the sacred mystery, and these gifts circulate as much in the thanksgiving as in the supplication, it is absolutely necessary that the head and cause of the thanksgiving be the saints themselves who have been perfected.

But what is it that produces thanksgiving in us if not the fact that we have received what we ask for? This is clear to everyone. Therefore, the reason for which we give thanks is the same as that for which we ask. What, then, does the Church ask from God? That which it has been commanded to ask from Him: His kingdom, obviously, so that the faithful may become heirs of it; so that they may become holy, just as He who called them is holy. If, however, it asks and supplicates these things from God, it is clear that it also gives thanks for these very same things. It prays that the faithful ^C be perfected in holiness, and for this reason, regarding those who are already ^D

^A perfected in holiness, it is necessary and fitting to give thanks to Him who perfected them. On account of this thanksgiving for the saints, this holy mystery is called the Eucharist. For although it makes mention of many others here, the saints are nonetheless the end of all things, and it is for their sake that those other things are sought. Whence, when it gives thanks for them, it gives thanks for the perfection of the saints. For just as the Lord made all that He made in order to establish the choir of the saints, so too is the Church, when it praises Him for all these things, looking toward the choir of the saints as it does so. For this reason, when the Saviour delivered this mystery, He delivered it while giving thanks to the Father, because through Him He was about to open heaven to us and to gather this assembly of the firstborn there. The Church, imitating Him, makes the offering of the gifts not only a supplication but also a thanksgiving. And this it demonstrates from elsewhere, but especially from the prayer in which the scope of the entire liturgy is contained. For having recounted all the things granted to us by God, and having given thanks for all, and having finally added the Lord's coming in the flesh, and the delivery of the mystery, and how He commanded us to do this, it subjoins: "Remembering therefore this saving commandment, and all things that have come to pass for our sake, the cross, and so forth"—having enumerated all things after the cross, it then says: "We offer to Thee Thine own of Thine own in all things and for all things, we praise Thee, we bless Thee, we give thanks to Thee, O Lord, and we pray to Thee, O our God." Do you see? "Remembering the benefits," it says, "we make this offering of gifts to Thee." This is what it means to give thanks: to honor the Benefactor with gifts for the good things already granted to us. Then, also showing the thanksgiving more clearly, it says: "Offering this oblation, we praise Thee, we bless Thee, we give thanks to Thee, O Lord, and we pray to Thee, O our God."

This, it says, is the significance of the offering of the gifts: to praise, to give thanks, to supplicate—which we said from the beginning, so that the same act might consist of both thanksgiving and supplication. And we do this, it says, remembering two things: the commandment which He enjoined upon us, saying, "Do this in my remembrance," and all things that have come to pass for our sake. For the memory of benefits, to speak once, exhorts us to render something back and to offer something at all to Him who first favored us with innumerable benefits. But the memory of the commandment teaches us the very form of the retribution and what gifts it is fitting to offer Him. We admit that very oblation which the Only-Begotten Himself displayed to Thee, the God and Father, and we give thanks, because He Himself also gave thanks while displaying it. For this reason, we bring nothing of our own to this offering of gifts: for the gifts are not our works, but Thine, the Creator of all. Nor is this form of worship our own invention, nor did we desire it of our own accord, nor did we move toward it of ourselves and from our own resources.

^A Thine, O Lord—but Thou didst teach it, Thou didst exhort us through Thine Only-Begotten. And therefore what we offer to Thee, out of Thine own that Thou hast given to us, is Thine in all things and through all things. Thus for this very offering of thanksgiving, we owe yet another act of thanksgiving to God, because nothing of it is our own, but it is entirely His gift, and the very will to offer it and the working of it is He who works in us, as the divine Apostle says. For this reason this also is said in the prayers: "We give Thee thanks also for this liturgy, which Thou hast deigned to receive from our hands." These, therefore, are the things which teach us that the commemoration of the saints in the liturgy is not a supplication to God on their behalf, but an act of thanksgiving.

CHAPTER L. In how many ways the commemoration of the saints is made in the sacrifice, and what the difference is.

Let us see, then, how many times and in what part of the sacrifice this commemoration is made. It is made twice: first, at its beginning, when the gifts are offered; and second, when they are sacrificed. ^B For since the oblation is double—the first, as it were, merely of gifts and offerings, as has been said before; the second, as of a sacrifice—it is necessary to make mention of those for whom they are offered both at the first and at the second oblation. And so, just as in the first: "In remembrance," says he, "of the Lord, and God, and our Savior Jesus Christ"; so also in the second: "Remembering, therefore, those things which were done for us, the cross and the other things which Christ suffered for our sake." ^C For what the memory of the cross and the other things that followed the cross means here, this is the remembrance of the Lord there. For the priest does not make mention of the Savior as working miracles, but as crucified and dying, as was shown in many ways in that place. And again, just as in the first he says, "To the glory of the Most Holy, to the intercession of the saints," so also in the second: "For all the saints, especially for the Most Holy." For just as there he showed her excellence, preferring her to all the others, so here, since he makes mention of her after certain others, he adds that "especially." And just as in the first, after the saints, he makes mention of those who have need of mercy, and for whom he supplicates, both living and dead, so also in the second. ^D But there is a difference. For in the second, he narrates the oblation; he says, "We offer to Thee this rational worship," and at the same time he also sets forth the causes of the oblation, either saying before, or subjoining to the memory of the Savior's passion, the memory of the saints.

In the first, however, he sets forth only the causes of the oblation: "In remembrance of the Lord, in glory of the Most Holy," and what follows. In which he mentions both those for whom he gives thanks, and those for whom he supplicates. What is the reason, then, that in this act he shows that he is offering? For he takes from the bread, and offers it to God; and therefore there was no need of words to signify this; in

the second oblation, however, he seems to do nothing; but the oblation takes place, yet it takes place invisibly. For grace invisibly works the sacrifice through the sacramental prayers of the priest. There was need, therefore, of words to proclaim the oblation that did not appear. ^A

CHAPTER LI. Why the priest calls the sacrifice a rational service.

For this reason he also calls it a 'rational service,' because it introduces no work; but, using only sacramental words, he offers this oblation. For the first oblation is a work that can be performed by man, and therefore, since it is performed by the priest, it would be an active service; but the second, the transformation of the gifts into the divine Body and Blood—which is the sacrifice—being beyond human strength, grace works, but the priest only prays. Whence, even if the sacrifice is truly a work and an act, yet because he himself works nothing in it, but only speaks, he justly says that he is offering, not a real [active] service, but a rational or verbal service. ^B

CHAPTER LII. Why the rite is called only thanksgiving [Eucharist].

That, too, is worth inquiring into. Since the rite is both thanksgiving and supplication, why is it not called both, but only Eucharist, that is, thanksgiving? From that which is greater. For there are more causes for thanksgiving than for supplication; for we have received more than we still have need of. For the one is a part, but the other is the whole. For what we beg to receive are a part of what we have received. For we have received all things, at least those that concern God, and he has left out nothing which he has not given; but of some, we do not yet have the time to obtain them, such as the incorruptibility of bodies, and immortality, and the kingdom in heaven; others we have received but have not retained, such as the forgiveness of sins and the other gifts granted to us through the mysteries; others we have lost, because we used them badly, so that we might not become worse, such as comfort, and health, and wealth—those who turned these into instruments of luxury and wickedness; or, for a greater gain, as in the case of Job, we are deprived of the good things present. Whence it is clear that God has left no place for supplication, but has provided every occasion for thanksgiving; but we, preparing poverty for ourselves through sloth, have need of supplication. For let us see for what things we supplicate. For the remission of sins? But we have received this abundantly and without any struggle or contention of our own through holy baptism. Why then do we ask for it again? Because we have again become liable to sins. But what is the cause for us of this liability? We ourselves. Therefore we are also the cause of the supplication. Furthermore, do we supplicate for the kingdom, that we may be its heirs? And yet this inheritance has been given to us. For we have become children of God, who [is the heir] of the kingdom. ^C For who is an heir, if not the child? And what of the father's property escapes the heir? Nothing. How then do we ask for what has already been given? We have dared, after being from

^A God born, and having ascended to this honor, to become wicked slaves instead of sons; and because of this we supplicate as if for a foreign matter, which pertains nothing to us. Therefore, we ourselves are the cause of this supplication for our own selves. Regarding bodily goods, however, the Lord commanded: "Seek first the kingdom of God, and all these things shall be added unto you," and: "Be not anxious about food and clothing, for your heavenly Father will provide for every need." But when we are in want of these things, either because of our own sloth and faithlessness we suffer this, and because we did not keep His commandment regarding them—even then the want is our own work, as is the supplication for it—or ^B because of the providence and kindness of God, as was the case with Job, so that we might attain greater and more precious goods. And then that want is indeed the work of God, but it provides no occasion for a prayer or supplication, but rather for doxology and thanksgiving. As Job said: "May the name of the Lord be blessed from now and unto the ages." You see that all things which proceed from God toward us tend only toward doxology and thanksgiving, while we ourselves are the cause of these entreaties and supplications. For this reason, making mention of all goods, both bodily and of the soul, in our communings with God, we make mention of them all for thanksgiving, whether we possess them all or not. For He once gave all things, and left nothing with Himself. Knowing this, the blessed Apostle commanded that we give thanks for all things, writing: "Always rejoice, in everything give thanks." For this reason it was appropriate to call the most perfect and exact conversation we have with God—the celebration of the mystery of communion, in which we make mention, not of this or that grace, but of all the goods of God in general, to speak once for all, both those that are ours in act and those that will be—the Eucharist, that is, thanksgiving: not from the things which we, dwelling in misery and imploring Him, ask for, but from the benefits which God confers upon us; and not from our own poverty, but from the riches of His kindness. ^C For since we both supplicate God in it, and give thanks, yet thanksgiving is the work of God, as has been said, while supplication is the work of human weakness. And thanksgiving is for more things, while supplication is for fewer; for the former is regarding all goods in general, while the latter is regarding some. For this reason, it was necessary to name it from the greater and more numerous things, calling it Eucharist (for thus also is man called a rational animal, even though he also partakes of something lacking reason, being called from the better and greater part), and especially because the first to demonstrate it, our Lord Jesus Christ, not supplicating, but only giving thanks to the Father, performed and handed down this mystery; and for this reason the Church calls it what it received it as, naming it Eucharist. And these things, thus far. ^D

Cap. LIII. Concerning the thanksgiving for the communion of the sacraments, and the final prayer.

^A The priest instructs those who have partaken of the mysteries to give thanks to the God who grants them this participation; and this not idly, nor in a perfunctory or sluggish manner, but with alacrity. For this is what the command "Stand upright" means—not lying down or sitting, but raising up both soul and body toward Him. After having exhorted them in the other usual ways to pray to God, he departs from the altar and, standing before the doors, reads the prayer for all.

^B Here it is worth noting how, after the sacrifice and the glorification that follows it—as if all that is owed to the Divine has been accomplished—he seems gradually to descend from his communion with God and from that height to converse with men, and this in a manner worthy of his priestly office. Indeed, as he prays, he does this; and both the manner of the prayer and the place show him descending. For before, he was within the altar, by himself, with no one hearing, and intent upon God alone as he prayed; but now, having gone out from the altar and standing in the midst of the multitude, with all hearing, he makes a common prayer for the Church and for all the faithful. ^C Then, he also distributes the ^D bread that was offered, from which he cut the sacred bread, dividing it into many pieces for the faithful, as it has become holy by being dedicated and offered to God. They receive it with all reverence and kiss the right hand, as having just touched the all-holy body of Christ the Savior, and as having both received the sanctification from therein and being believed to impart it to those who touch it. In the meantime, they glorify the One who is the source and grantor of these good things to them; and the glorification from Scripture is, "Blessed be the name of the Lord," and what follows. Having cried this out many times, they then read the psalm, which is full of glorification and thanksgiving. What is this psalm? "I will bless the Lord at all times." ^D Once the bread has been distributed and the psalm finished, the priest prays the final prayer for the people, not only separated from the altar and with all hearing, but also directing the words of the prayer to the multitude itself, now showing a greater intimacy with the many than before. What is this prayer? That, having obtained mercy, we may be saved, as we have nothing of our own to bring that is worthy of salvation, but look only to the kindness and clemency of Him who is able to save. For this reason, he also mentions here many intercessors who will bring us aid in this; and above all, the all-holy Mother of God, through whom we obtained mercy from the beginning. The preamble of the prayer, "Christ our true God," signifies: not one of the base and falsely named gods, whom we once worshipped in great numbers, but Him whom we eventually found with difficulty, "our true God." Therefore, it is fitting that to Him alone, as God, belongs all glory, honor, and adoration, together with His unoriginate Father,