are to carry [the symbol of] the cross upon the head and are privileged to wear the *epigonation* in the divine sacrifice; since, along with the ordination of priesthood and of judge, they possess the greatest ministry in the Church, and they are appointed as pastors of souls and stewards, and they carry certain signs of the first Shepherd, that they might imitate Him. A
CAPUT LXXXIV. Concerning those things which are performed in the *prothesis* or offering.
The priest who holds the second rank in the *prothesis*, going forth with the deacon who has prepared the sacred vessels, after he has adored God three times, performs a blessing; and taking one from the offered loaves, he marks it with the spear B in the form of a cross, that he may represent the saving passion of Christ, and make a memorial, as has been said, of His sorrows. And three times he adds: “In memory of our Lord and God and Savior Jesus Christ,” manifestly showing that he is performing His ordinance. Then, by means of the spear, representing that with which the Lord was wounded, he divides the oblation in the sign of C the cross into four parts, reciting these words of Isaiah: “As a sheep was he led to the slaughter,” and the rest, showing the mystery that was foretold. But when he has said, “For his life is taken away from the earth,” inserting the spear obliquely, he removes the four-part loaf with the sign [of the spear] and places it upon the diskos. D
CAPUT LXXXV. What the holy diskos in the *prothesis* signifies, and the other things.
The diskos, therefore, represents heaven, and for this reason it is round, and contains the Lord of heaven. But that which is called the *asteriskos* indicates the stars, and that star which appeared at the birth of Christ, just as the veils signify the firmament, and the swaddling clothes and the shroud of the tomb and the linen cloths; for at the same time they represent both the things pertaining to the Incarnation and those pertaining to the crucifixion, because for this reason He was incarnate, that He might be sacrificed for us. But the *prothesis* also bears the figure of the cave and the manger. The chalice indeed signifies that in which Christ consecrated His own blood. Therefore, after he has said those prophetic words over the bread which foretell the immolation and sacrifice of Jesus, namely: “Behold the Lamb of God who takes away the sin of the world,” and: “His life is taken away from the earth;” after indeed He has suffered, risen again, and ascended into the heavens, where He is living and from whence He sanctifies us; the priest again divides the bread through the middle, making a cross, in all things showing it to be the crucifixion of Christ, and showing it to be the sacrifice of Christ, namely the crucifixion. And he says, prophetically, the Lamb of God is sacrificed for the life and salvation of the world. Then he pierces the bread from the right side with the spear, prefiguring and performing all those things which were done to the saving body of the Savior. And immediately, as he blesses the wine and the water, he pours them into the chalice, saying: while he pierces [the side], indeed: “One of the soldiers with a spear pierced his side”
A, and while he pours the wine with the water: “And immediately there came out blood and water,” and the rest, testifying that in this way he performs the very sacrifice and liturgy of Christ; and he models what he suffered for our sake, performing the remembrance of Him just as He delivered it.
CHAPTER LXXXVI.
Why leavened bread is offered.
The bread, therefore, is leavened, as if it were ensouled by means of the leaven, and is truly complete. It testifies that the assumption which the Word of God took for our sake was also perfect; “And the Word became flesh,” without undergoing change; and He was with a rational and intellectual soul, having taken on humanity itself; and He is perfect God and perfect man, so that He might restore me entirely. And there are three things in it, on account of the tripartite nature of the soul and on account of the honor of the Trinity: wheat flour mixed with leaven, which signifies the soul, and water, which signifies baptism, and salt, which signifies the mind and the teaching of the Word, who said to the disciples: B “You are the salt of the earth,” that is to say, the teachers. And, “Have salt in yourselves,” signifying knowledge and love at the same time, because He who is incarnate is one of the Trinity. And the bread is baked in fire, because, being God, He was entirely united to us, and imparted to us His own power and energy; or rather, He who is total was united to our total nature from the beginning.
CHAPTER LXXXVII.
Why the bread offered for the Liturgy is four-parted.
The bread is four-parted, but not circular and unleavened, as that which is offered by the Latins, because it is perfect, as we have said, for the reason that God took upon Himself the whole man, both soul and the four elements; and because the whole world is four-parted, and the Word Himself is the creator of the world; and because the body which Christ assumed consists of four elements; and because the incarnate Word C sanctified all the ends of the world, both the heavenly and the earthly; and because the shape of this [bread] symbolizes the cross, by which, having been nailed to it and having died, He restored us and the whole world.
CHAPTER LXXXVIII.
That the Latins do not act correctly in this either, offering these things as unleavened and circular; for Christ was incarnate, and His body is from the elements.
But the Latins say that its circular shape signifies the beginningless and endless nature of the Godhead. And what shall we say to this, we who think orthodoxly? For the discourse now is not about Theology. But the mystery of the Incarnation and the Passion is proclaimed, and the mysteries of the Incarnation and the Crucifixion are modeled here. D Nevertheless, not even this shape was rejected or abandoned, but it is seen in the seal. And it is more necessary, because those things which pertain to sal-
salvation appear complete in the bread and in its four-part shape, while those things which pertain to the Deity appear in the seal of the bread, which is circular and has in its center the cross, or the Savior himself depicted, demonstrating together the eternal and immortal Word both B truly incarnate, and God seen among us, and truly having suffered, and being in the form of God, and having been made in the form of man. Therefore, it is necessary to depict not only the things pertaining to the Deity, but also those of the humanity, so that it may not seem, according to certain heretics, that the gifts of the humanity have vanished, and that He has become wholly God, as those who argue for a single nature say. But it has not happened in this way, nor have we received such a teaching, but He remains perfect in each nature, and the Deity is supremely united to His humanity. For He deified the whole human being and made it similar to God by this supreme union; but He preserved the things that were His, and He is perfect man and in a place, just as He is also perfect God, and everywhere and above all; and He bears the things of the body. For this reason, even after the resurrection and the attainment of immortality, He was seen and handled, and He entered when the doors were closed. Do you see that both He was immortal, and that He preserved what was His own? And the same being is uncreated and created; and consists of two natures, even if He is one person. Therefore, adhere to the things that are orthodox, and do not offer things that are dead and soulless, nor innovate with Jewish practices, nor introduce the Law, C nor celebrate with unleavened bread.
Chapter LXXXIX. Against the Latins who offer unleavened bread.
"But Paul says," says the Latin, "that unleavened bread must be used. 'Therefore let us keep the festival,' he says, 'not with the old leaven, but with the unleavened bread of sincerity and truth.'" O, the foolishness! We the orthodox reply, do you so understand the words of the herald of God? "By this," he says, "O man, he is overthrowing the root and cause of sin. Therefore, 'not with the old leaven,' he says, 'of malice and wickedness.'" And truly, he speaks well. And do you cast away this leaven—namely, the fornication of him who fornicated at Corinth—and every other impurity; for the whole purpose and speech here is about this. "Put away," he says, "such a man; do you not know that a little leaven leavens the whole lump?" For thus malice, like a harmful disease, when it has begun from someone, proceeds also to the rest. Therefore he also says: "Cleanse out the old leaven, that you may be a new lump," in Christ kneaded, as if renewed, since Christ Himself is innocent. For Christ is also the second Adam. And through Him you are D "unleavened," that is, immune from sin through baptism and the chrism. "For indeed Christ our Passover was sacrificed for us," delivering us from the slavery of sin. This is the thought and voice of Paul; and in this way he was turning away and hunting down the leaven of sin. From which may you, too, be entirely immune.
A
CHAPTER XC. What is the meaning of the words in Matt. XIII, 33: "The kingdom of heaven is like leaven."
Do not reject the leaven of incorruption, to which the kingdom of heaven is likened, because it unites to itself and transforms within itself those who obey the divine preaching. For the woman, the celestial Church of the heavenly Bridegroom, hid it in three measures of meal—that is, the three orders of those who are saved: of servants, and of hirelings, and of sons, as well as those who are prudent in marriage and those who are virgins, until the whole was leavened in the resurrection, having been made worthy of the kingdom of God; which kingdom has gathered together both those who were just before the Law, and those under the Law, and those in grace. This is what the grace of the Gospel has accomplished. For the Savior himself, the truly divine and most pure leaven, and the bread of life, and the eternal King, having become incarnate and having come into the world, saved those who were before the Law and those under the Law, snatching them from their bonds and uniting them with those who have believed in him. He is hidden again for another purpose as a clean and living leaven, as it were, in the rational creation, divided in the present time in a threefold way: namely, among the angels, the saints who have passed away, and us who live and believe in him; until the whole is leavened, rising entirely through him, and becoming one, when it will be a participant in his glory, both the angelic nature and our own.
CHAPTER XCI. Why are the loaves under the Law unleavened, but under the grace of the Gospel leavened?
Be you, therefore, also leavened in the Lord, and take care to be a participant in the leaven of the kingdom of heaven. And do not seek to partake of the unleavened loaves of the Law; because the Law is a shadow and an inanimate and lifeless image. And for this reason it possessed unleavened loaves as dead and shadowy things, which were not simply called loaves, but "unleavened," retaining the name of bread only by participation and appellation. And be a participant in that great sacrifice of Melchizedek, whose bread is not unleavened, and whose wine is the beginning of the new sacrifice of Melchizedek, of the eternal and true Melchizedek and only high priest, Jesus Christ, concerning whom it is written: D "You are a priest forever according to the order of Melchizedek." But if you will not, perhaps together with the unleavened bread you will sacrifice an irrational lamb, and will have participation with the Jews, or keep feasts with them; and you will take the unleavened bread as something foreign, which has been forbidden for my Fathers to do; and you will be circumcised, and will observe the Sabbaths. For this is the consequence. And you will abhor nothing when you recline at table with them; and there will be little difference between you and these slayers of God and impious ones. But we have nothing in common with them. "And the old things have passed away: behold, all things have been made new," proclaims Paul. And just as instead of circumcision there is for us baptism, and instead of the sacrifice of an irrational lamb, the Lamb of God himself, so instead of unleavened loaves, the bread of the celestial kingdom and of Christ, who is the living bread,
A which coming down from heaven gives life, of which he who eats shall not die, as he said. But if again you contend, as is your custom, and force this based on the time, saying that what was then offered was unleavened bread because the legal Passover was celebrated with unleavened bread, there are very many and most true words of the greatest and divine men that strike down your boldness and ignorance, and that the leaven was not yet removed when the Savior handed down the mysteries. The Gospel is also a witness to this, which teaches that it was the day of unleavened bread when Christ consecrated himself; but it was before the unleavened bread. "Before the feast of the Passover," he says, "Jesus knowing," and he gave the sacrifice when he made the supper. Then also he performed the matters of the foot-washing. And these were done before the Jewish Passover. Observe also what he says on the day of the passion: "And they themselves did not enter into the praetorium, so that they might not be defiled, but that they might eat the Passover." And again at the crucifixion: "Since it was the Preparation," he says, "for that day was a great day of the Sabbath." And from those things which the Gospel says again: "He took bread." And it does not add: "unleavened." And that which the Lord said: "With desire I have desired to eat this Passover with you before I suffer," B teaches most clearly. For he did not desire the Jewish one, which he had already often completed. And he came to stop the shadow. Therefore, if he had also completed the legal one, he did that first. But afterwards he handed down his own. And this was what he desired to hand down before he suffered, that it might remain with us, that it might be true what he said: "He who eats my flesh and drinks my blood abides in me, and I in him." Therefore, he was not fulfilling all the legal matters at that supper; but he also performed the washing of feet, and he was reclining, and he had not only roasted meat, but also a dish in which Judas dipped. So that it was not the time of the Jews' Passover, and he did not finish only the Jewish one then, but especially his own, concerning which he also said: "Do this in remembrance of me. And my flesh is truly food, and my blood is truly drink." C And that the old things have ceased, he himself again bears witness, saying: "The law and the prophets were until John." It is true, therefore, that you have given the Jews' Passover—that of the irrational lamb and the blood of an animal—and loved it at that time; but it was his own he was desiring to hand down to the disciples. And he handed down what he himself then did once, and commanded to be done for the ages. Even if these things were therefore necessary, if indeed the bread offered by the Savior was unleavened at that time because of the standing circumstance of the time, it would be fitting for you to perform something more perfect, just as we have also received that the remaining things are to be done above the law, and that our righteousness should exceed that of the scribes and Pharisees. But we are also free from the law by the blood of Jesus Christ. "For Christ has redeemed us from the curse of the law," says Paul; and we have nothing in common with the worship of the law. For if we again perform D the things of the law, Christ will profit us nothing, Paul says again. For Christ fulfilled all things for our sake and redeemed us. He himself was circumcised; but we are not circumcised. We are baptized, however, and all the things handed down by the Fathers have changed our mind.
A In the Spirit; nor do we eat offered flesh and blood, but His own flesh and blood. It is evident, therefore, more and more, that the offering of this reverend bread and cup, and not the Passover of the Law, was handed down, since He says: "This is the New Testament in my blood"; and: "This is my blood of the New Testament." Just as before this, when He gave His own flesh to us for food, He said: "Take, eat, this is my body," which you cannot imitate; so much are you held by unleavened bread. Nor can you divide it and offer the body, just as you do not the blood. Yet He said: "Drink from it, all of you; this is my blood." But you do not perform even this yourselves. For you do not give the cup to those who come to you to communicate; to such an extent have you innovated everything. B But we perform the sacred service in Christ according to Him, and we break bread, as He broke it; and we drink, as He said; and we deliver the cup to the faithful; and we offer perfect bread, since He Himself is the perfect man also for the removal of the legal sacrifice, because it ceased when the truth appeared. And we believe that Christ sacrificed leavened and perfect bread at the Passover which He desired, even if He performed the legal Passover earlier. For when He was reclining and had the dish in which Judas dipped, it does not appear that He was performing the legal Passover then; for the Law says that everything in that Passover must be roasted with fire, and not boiled in water. It is likely, therefore, that He celebrated the legal Passover at another time, and then His own Passover, which He desired. And I say this often, desiring myself to be a partaker in that very living Paschal feast, by His mercy, both now and in the age to come. And I greatly desire this to be always true for me and for all my brothers. C And as we consecrate the holy cup in Christ Himself, our God, who gave Himself to us, we give it to our brothers to drink from it, as we were commanded, in charity, becoming one, just as He prayed, and established with Him in the unity of the Father and the Spirit, as He said. But these things are sufficient; and we have said more than we intended to say briefly, compelled by the discourse itself.
Cleric: You have said what is necessary, Lord, and thanks be to God for these things; for they strengthen us and provide much understanding and certainty concerning that which is right and true.
Pontifex: Many, brother, endowed with minds truly divine and lofty, have spoken about these things; and I consider it superfluous and bold for me, a humble man, to speak about them as well. Yet charity compels me. D Receive, therefore, also from us what we can say according to our strength. But for more perfect things, inquire and learn from the great; for "everyone who seeks, finds," as it is said.
Chapter 91. On the rites performed during the Mass.
Thus, therefore, after the priest has taken that leavened bread from the midst of the bread, showing in this way that Christ is from our nature and not from another substance
A and is from one woman, blessed and most holy and ever-Virgin Mary; and after he has filled the chalice with wine and water according to tradition, he offers other portions to God. That it is from wine and water, the thing itself indicates: "One of the soldiers," it says, "pierced his side with a spear, and immediately there came out blood and water." This chalice, therefore, is from that side of the Savior, who said: "This is my blood which is poured out for you."
Chapter 93. Against the Armenians (who refuse to offer water with wine).
Blood was poured out with water, as the Gospel says; and we drink from that side. And Chrysostom often speaks about this, whom the Armenians slander; and all the Fathers say the same. And all that which flowed out is a communion from the side of the Savior, since it welled forth from the Lord’s body. And it is from this and not from another, even if one is called blood and the other water. And truly, as it is testified, these are blood and water. For since it was necessary that the two springs appear, through which we are regenerated and live in the Spirit, from Life itself these flowed for us. Therefore, it is always necessary that in the B revered chalice, just as wine is poured, so also water should be poured for the representation of the mystery. Nor just water alone, as the impious heresy of the Hydroparastatae demands, subverting the tradition of the mysteries; and as the atheism and impiety of the Gentiles, which is a corrupt opinion that rejects wine as evil, and not drunkenness, under the impulse of the most wicked demon who moves them, and who incites us Christians to reject this most sacred victim, or rather to sprinkle us with reproach and C overturn us. Nor is wine alone used, according to the heretical Armenians, who indeed wish to promote another heresy and are falling in a worse way, as it happens to them in other things as they depart far from the truth. For when they wished to resist Nestorius, who taught that there was a division in Christ, and that the Word was separate, and the humanity separate, they went so far as to say that there is one nature in Christ, wickedly destroying his incarnation. For how could God the Word incarnate be one nature? And what would that nature be, divine or human? They therefore destroy this one nature. Thus, against D divine dogmas they proceed. Chrysostom rises against the heresy of the Hydroparastatae by saying what was said by Christ: "I will not drink henceforth of this fruit of the vine." But the vine generates wine, not water. He overturns the heresy, but he does not reject the water. For he did not say wine alone without water; but the vine generates wine, not water. Therefore, there must be wine in the chalice, but also with it water; since both flowed from the divine side. But the treachery of the deceiver has averted many from the straight path. We, however, holding the royal road, as we have been taught that blood and water flowed from the life-giving side, so we pour wine with water into the chalice, and we offer it to the most holy Trinity with the fermented bread,
as we have also received from Christ our God, and his apostles, and our Fathers. And the fermented bread was handed down to us from above to be offered in this way; both the sacred prayers testify to this, and the ancient tradition and custom; and the chalice, likewise, is wine and water. A And regarding this, the divine liturgy of the Golden-tongued indicates, and even more clearly that of the God-revealing Basil. For after saying, “And taking bread into his holy and spotless and blameless hands, and having shown it to thee, the God and Father, having given thanks, having blessed, having sanctified, he broke and gave,” he then adds: “Likewise also the cup, having taken of the fruit of the vine, having mixed, having given thanks, having blessed, having sanctified, he gave.” Do you see? “Having taken of the fruit of the vine, he says, and having mixed,” that is, having mixed with water. For this is what “having mixed” means. But also the divine James, in the liturgy attributed to him, which is also found in many places, says thus: B “And having taken the cup and mixed it from wine and water.” And all our Fathers in the catholic churches and apostolic sees offered it in this way. And from above the succession of this life-giving sacrifice has reached us from them. For we have not received the traditions from certain partial segments or in a corner, but from all the successions of the apostles and the confessing Fathers from above, who also shone with miracles, having been gathered together many times in our regions, and especially in the Christ-loving city of Constantine, which indeed is founded in Christ and increased, and kept by his most holy Mother. Indeed, there also was the Symbol of the faith of those in Nicaea perfected and sealed by the second divine ecumenical synod. And the Fathers, then and after this, gathered together many times at once from all the ends of the earth, and C having many times performed the sacred rites together, have all accurately handed down to us the things of the mystagogy. And this Church of Constantine more than the others possesses the accurate and pure and right and unadulterated faith of Christ, and the tradition of the divine ordinances from the beginning, unbroken. Since it was also established in piety, and pastors appeared in it who were like the apostles; and it had as its foundation the leader and first-called among the apostles; and it was built and guarded by Christian emperors, Constantine and those who followed who were zealous for Christ. And in the inquiries held from time to time concerning divine dogmas and other sacred traditions, not only was the one who was bishop in it the only one laying down the law, D but by the command and care of pious emperors, the bishops who presided over the religion throughout the whole world were gathered. And the bishop of Rome was present, either in person, as once Agapetus and later Martin, or by his representatives; and there were present the bishop of Alexandria and of Antioch and of the divine city of Jerusalem; and whoever were the most renowned throughout the world. And with unanimous consent they dissolved uncertainties, while they secured and optimally established the infallible and true things by definitions. And they had received this from the apostles. For when the question of circumcision began to be handled by some, Paul and Barnabas did not dare to lay down the law; but to sit with the synod of the apostles,
by which they received in writing what was to be done; nor did Peter alone speak, but also James, and John, and the rest; and thus they write together in their epistle. And before this, Peter, when he wished to choose one to fill the number of the twelve disciples, did not trust in himself, but shared the deliberation with the many, and with them performed the work. And that he accepted Cornelius after a revelation, he proved B by many words and by witnesses who were present to the rest of the apostles, that the work was of God and not his own, so that they too might accept it. And Paul similarly went up and communicated his preaching, lest he should run or had run in vain; Paul, who bore Christ, who was moved everywhere by the Holy Spirit. Who, therefore, would dare to commend himself at all, if not commended by God and the servants of God? And whom could some bring forth as a teacher against the Fathers—one, or two, or more—who are assertors of rash dogmas and false doctrines? Whom it would be consequent to call false teachers, teaching other things and establishing new ones, against those things which are commonly accepted and confirmed, and handed down by all the Fathers together, both in common councils and everywhere. And what has been said regarding this is sufficient. The sacred paten C holds the most sacred bread, and the divine chalice, the wine with water, dedicated to God. And the priest himself, taking another oblation, brings out one portion from the seal in the middle with the lancet, and offers it in honor and memory of the Theotokos. And he places this to the right of the sacred bread which is on the paten. For the bread itself is a figure of the body of Christ, but that part represents her who also gave birth to Christ as a Virgin, preserving truth even in the figure; for in the Psalm, the Queen stood at the right hand of the Son and King Christ. She receives the first honor, as Mother. For the first place is the right side.
CHAPTER XCIV.
Concerning the portions in the prothesis for the saints and all the pious.
But from the left, and from another oblation, the priest, by bringing out other parts with the lancet in the form of a cross from the seal, D makes a commemoration of all the saints, and places them. And one, indeed, he offers in honor and memory of the heavenly and honorable powers. And it is necessary to offer for them, because they themselves ministered to the mystery of the dispensation; and because they are united with us, and we have become one Church; and because they desire to look into the mysteries of the Church, receiving progress also themselves; and because they are with us, our guardians, and intercede for us before God. Another, indeed, he offers in honor and memory of the venerable Forerunner, and of all the holy prophets and the righteous, who foretold the Lord
A regarding the Incarnation; but another in honor and memory of the holy and all-praised apostles, as ministers of Christ, as the first priests and teachers of the faith, and of those who after them labored for piety, the holy hierarchs, the holy and victorious martyrs, and the righteous, along with all the saints. Finally, he offers for the honor and memory of the saint whose feast day it is, or of our Father Chrysostom, or Basil, whose liturgy it is, and of all the saints together, since all are united in Christ.
And it is necessary, after the commemoration of the Lord, to make the commemoration of His servants: first, of her who birthed Him without travail, as has been said, through whom the mysteries of our salvation were accomplished; then of the holy angels, as having ministered to the mystery, and through it having been united with us, and guarding us; then of the prophets and righteous who foretold the matters of the mystery, of whom the most illustrious and, as it were, the seal, is the Baptist; then of the God-seeing heralds, the apostles and those who illuminated the world, with whom also are their successors, the hierarchs, and the fruit of their preaching, the martyrs and the righteous; and finally of all together, since by this holy sacrifice all, both angels and all holy men, are united to Christ, and in Him they have been sanctified, and through Him they unite us to themselves.
B “Look down upon us, O God, in their supplications,” it says, “and grant us all petitions that are useful for salvation, and life eternal.” Do you see how the portions are placed in the stead of the saints? And how they contribute to their commemoration and honor, and to our salvation? For these also participate in this fearful mystery as fellow-combatants with Christ, and sharing in a greater glory and elevation through the communion of the saving sacrifice, which joins us to the Lord, provided we fulfill the memory of that mystery with a sincere mind.
However, the portions are not changed into the body of the Lord, nor into the bodies of the saints; but they are only gifts and offerings and sacrifices of bread, in imitation of the Master, and offered to Him in their name, and by the ministration of the mysteries, through union and communion, they are sanctified, and they transmit sanctification to those in whose stead they are placed, and through the saints to us. And this becomes so through the prayers, just as it also happens through the prayers when we remember them, or when we offer something in their temples or before their relics or images. For while they are sanctified C directly by God, yet receiving what is from us, through them they sanctify us. If, therefore, it is acceptable to them that we offer to them in other things for their honor and memory, they will accept this much more in the most holy sacrifice. For if they participate in the communion of Christ immaterially and intellectually in their souls, yet also through His holy ministration, which He gave to be performed for the world, they participate in the greatest glory, as having labored with Him and being glorified with Him. But also the most divine angels, as D those who ministered to the mystery, and were united through it with us, and who keep watch over us; and those who foretold the things of the mystery, the prophets and the righteous, of whom the most illustrious and standing as a seal is the Baptist; then the God-seeing heralds, the apostles who illuminated the world; with whom also the hierarchs who succeeded them, and the fruits of the preaching, the martyrs and the righteous. It is finally for all together, since by this holy sacrifice all, both angels and holy men, are united with Christ and in Him are sanctified, and in Him they unite us.
"Look upon us, we pray, O God, in their supplications, and grant us gifts that are useful for salvation, and afterwards life eternal." Do you see how the particles are placed in their stead? That they result in their commemoration and honor and our own salvation? For the saints also participate in that fearful mystery as fellow-soldiers of Christ, indeed with a participation in greater glory and elevation of the saving sacrifice that joins us to the Lord, provided we make the memory of that mystery with a sincere mind. The particles, however, are not changed into the body of the Lord or into the bodies of the saints, but are only gifts and sacrifices offered by bread according to the example of the Lord, and by this title of sacrifice offered and through the operation and union of the mysteries, they confer sanctification upon those whose place they hold, and transmit it to us ourselves through the saints. And this is done through prayers. And if we, mindful of them, approach their temples or relics or images—for while the saints themselves are sanctified immediately by God, they sanctify us in turn—if in other things they receive our prayers as gladly accepted, they will receive them even more so in the sacrifice and mysteries. For if they receive Christ in their spirits immaterially and spiritually, they obtain the highest glory through the sacrifice in which He offered Himself to the world, because they are glorified as co-workers. But also the divine angels, as being joined to us and co-workers in the mystery, become partakers of grace. Above all, however, the Mother of the Word of God, the servant of the great incarnation, the workshop for divine union, [the partaker of] the great sacrifice
and having appeared as the cause of it to the Creator, she receives glory before all and is enlightened by the One who was incarnate of her in an ineffable, virginal, and holy manner, and who was united to us in supreme kindness. Therefore, she also stands at His right hand, and we place the portion in her name at the right of the holy bread, showing by this that she is greater than all and closer to God; but from the left are the angels and all the saints, since all these hold the second rank; or rather, they are not even to be compared at all to her preeminence. For through her they are illuminated, and through her first we are saved through the saints. For it is also through her that we have been united to God. The priest having completed this, then offers the other portions: first of all for the high priest, since he is the fountainhead of the priesthood; then for the whole priestly order, for those who serve the mystery; for it is necessary B first to take the one who labors, as also seems right to Paul; then for the faithful kings who defend the cause of piety and the salvation of all, and for the Christ-loving people; after them, for the superior, if the ceremony takes place in a monastery, and for the rest of the brotherhood; but if in a temple, for the founder, or for the one performing the memorial, and for those gathered there; and also for the one who offered, and for those for whom he brought the gifts; lastly, for those who have fallen asleep in Christ, and for every priestly and monastic order; and further for all the faithful who have died in the orthodox faith; but also for those whom the priest still wishes or is obligated to pray for. And lastly, he collectively offers a portion for every soul of orthodox Christians; and he adds the whole prayer, directing his steps toward God, which we say in the litany of the vigils, saying: "Receive, O Lord, this sacrifice upon Thy heavenly altar for every Christian soul, afflicted and distressed, needing Thy mercy and help," and the rest until the end. And these portions, both for the living and the dead, he places beneath the holy bread, as having been offered for us C humble ones who have need of mercy and mediation, and who are awaiting the great mercy of God. It should be known that in the participation of the most awesome mysteries, the priest ought to take care, and not take from the portions, but from the Lord's flesh, and communicate those who approach. For even if everything has been made one by the union of the all-holy blood, and the communion of the Lord's blood takes place even if someone should communicate through a portion; yet, because there is a need for every believer to communicate in both the body and the blood of Christ together, the priest, taking the Lord's body with the spoon along with the blood, should perform D the
communion. And it is true, indeed, that all the portions of the body and blood of Christ, having been introduced into the cup, and having been united with them, are communicated by him who partakes of the body and the blood; yet it is A better, as I think, to observe the rule and receive the divine body with the spoon. But let us see how, even through this divine symbol and the work of the holy oblation, we behold Jesus himself, and his entire Church as one, with him in the middle as the true light, possessing eternal life, and being illuminated and held together by him. For he himself is in the middle by means of the bread; the Mother is by means of the portion on the right; the saints and angels are on the left; and underneath is the entire pious assembly of those who have believed in him. And this is the great mystery: God among men and God in the midst of gods—becoming divinized from the true God by nature who was incarnate for them. And this is the coming kingdom and the way of life for the age to come: God with us, B seen and partaken of. And there is no place for the unbelieving, nor indeed for those of different opinion. For what fellowship has light with darkness? Since, he says, the angels will extract the wicked from the midst of the righteous. Therefore it is not lawful for a priest to offer an oblation or celebrate a commemoration for a heterodox person; nor even for those who are manifestly sinning and remain impenitent; because for them the offering will be for judgment, as it is also for those who approach the fearful mysteries while impenitent, as the divine Paul says.
CHAPTER XCV. Why there is incense after the Liturgy.
Since the priest, therefore, has finished the oblation in these matters, he offers incense to God in thanksgiving for the work and the descent of the power of the Spirit. For the incense truly provides a type of this, and the prayer bears witness, saying, "We offer C to you, Christ God, incense in an odor of sweetness; which, receiving into your supercelestial altar, send down to us in return the grace of your most Holy Spirit." At the same time, the priest honors God through the offering and the sweetness of the incense, and shows that he acts together with the Spirit, and that by this mystery the grace of the Spirit is poured out into the world.
CHAPTER XCVI. What the asterisk, the sacred veils, and the D aer signify?
Therefore, first, in honor of the Savior, he censes the asterisk and places it over the bread, saying, "And behold, the star came and stood over where the young child was," showing in symbols the events of the Nativity, since we have said the prothesis is a type of the cave and the manger. Then, taking the veil of the diskos, signifying with the other veils the swaddling clothes, he says the words of the psalms, which show the incarnation of the Word: "The Lord reigns, he is clothed with majesty," and the rest. And he takes the veil which is on the cup, one or more, adding words that similarly signify the incarnation of the Lord: "His virtue covered the heavens, and his wisdom is full of the earth." And he himself who
covers the heaven with virtues as God is Jesus Christ. And the earth has become full of his wisdom, that is, of his knowledge. For when he was incarnate, the whole earth recognized him with the Father and the Spirit. This verse from the Psalms, even if there are many cups, applies to all; for there is one thing offered, and one cup, seen in various manifestations, because the body is one and the blood is one of the One. B Finally, the priest, having placed and censed the *aer*—which signifies the firmament in which is the star, and the burial shroud, for it is often wrapped around the myrrh-anointed dead Jesus and is called the *epitaphios*—teaches this mystery clearly to the end as on a tablet: that he who was prophesied as the Lamb came from above the heavens and was born according to the flesh in a cave and a manger. And the events of the passion were prefigured in him immediately at his birth. For a star stood over him, revealing him to the Magi, but Herod pursued him; and Simeon, taking him in his arms, proclaimed that he was set for a sign that would be contradicted, and that a sword would pierce the soul of his Mother. For this reason, the events of the passion are outlined here.
Having therefore censed the gifts on the divine table of oblation, as things consecrated to God and offered to him, and as having become antitypes of his most holy body and blood, he adds the prayer of the Oblation, and invokes God the Father, who sent his Son to us—the bread above the heavens—to bless the set-out gifts, to receive them onto his heavenly altar, and to remember those who offered and those for whom they offered; and to preserve those performing the sacrifice blameless in the liturgy. C And having thus made the *apolysis*, he censes the oblation itself and the holy table in a cruciform manner; then the whole sanctuary, demonstrating that the primary communication of gifts from God is in the saints, and through the saints to the rest. For we have seen some censing the whole temple and the people. This is what the holy Dionysius also says: that before the liturgy, fragrance is made from the altar throughout the whole house, and returns again to the altar, since God is the beginning and the end of good things, and the altar is his throne and seat. Therefore, this is done in every censing: the one censing, beginning from the altar, returns to it again. Since the high priest is a type of Christ and is enriched by his power, and every shepherd D of souls figures Christ, this is also done among them. For first the high priest signs the incense, as offering it to God, and after the holy table and the holy icons, he is the first to be censed; then the others, and after all of them, he himself again. Since he is the beginning and end of sacred actions and the communicator of divine gifts; and in imitation of him, this is the custom for those who have the archieratic laying on of hands and preside. This censing, from the beginning of the service, can be seen to be done not only inside but also outside, even in the great church of the Thessalonians: at the first entry of the holy liturgy, censing from
the altar, through which the deacon censes the Gospel, the high priest, and the ministers celebrating the liturgy with him. This signifies the grace and gift from heaven poured out upon the world through Jesus Christ and the good fragrance of the Spirit, and again taken up to heaven through Him. And this always comes to us through Jesus Christ.
As for what concerns the prothesis, it happens in such a way that all the presbyters also offer for those for whom there is need, and especially for those celebrating the feast; and the high priest, and others of whom there is need; and all the deacons do so through the presbyters. For it is not even lawful for deacons to offer by themselves, since they do not have the gift of offering to God. For they are deacons, possessing only the liturgical rank. If, therefore, it is not possible for them to put on a priestly vestment without the blessing of a high priest or priest, nor to begin any sacred rite without a presbyter or the blessing of a presbyter, how then could he offer by himself? And if the canon forbids a deacon from participating in the communion of the holy gifts when they are perfected before the priest, so that each may keep his own rank, how shall a deacon offer the gifts? Therefore, what was previously done in Thessalonica, and is now done on the Holy Mountain of Athos—that deacons offer—is neither orderly nor fitting. And attention must be paid to this.
If any of the deacons should wish to offer portions to God as is B required, let him do this through the presbyter; the presbyter holding the offering and the spear, and while extracting the portion saying: "Accept, O Lord, this sacrifice for such-and-such person, for the honor and memory if it concerns one of the saints, but for propitiation and forgiveness if it concerns one of the living or the dead." The deacon, at each portion, says: "Remember, O Lord, for honor and memory [the name of the saint he intends], or for the forgiveness of each of those for whom there is need," or rather, as is more accurate to say, "Remember, O Master, those whom he wills." For it is not permitted for him to raise his voice to God while the priest is present.
Then the opportunity to begin the liturgy is given by the high priest to the first of the deacons; for nothing is possible to be done without him. The great High Priest, Jesus, says this: "Without me you can do nothing." The deacon, therefore, invites the priest to bless; the priest, however, blesses God, being the same one who also performed the prothesis at the table of offering; and thus the subsequent parts occur, as we have explained more fully as we were able in the *Explanation of the Liturgy*.
CAPUT XCVII. What the high priest and those with him signify.
And we say here more concisely that the priests standing within the sanctuary signify the first heavenly C
A orders, while the high priest signifies the Lord, and those who are with him, the angels who served the divine incarnation, and the heralds, the apostles.
CHAPTER XCVIII. What the holy sanctuary and the holy table signify.
And that the sanctuary signifies the Holy of Holies which is above the heavens, and heaven itself; and the holy table, the throne of God, and the resurrection of Christ, and his venerable tomb; and the temple, both the heavenly realms and paradise; and that which is at the exit of the temple and the place of the catechumens, the creation of the earth for our sake and the things that are upon the earth; and that the high priest, vested in his priestly robes and descending as toward the west, signifies that the incarnate Lord came down to earth and even to the lower parts of the earth, to Hades, with holy angels, and defeated the prince of darkness, and snatched up from there the souls held captive from ages past. Hence, the first entrance signifies his descent to earth, his death, his resurrection, and his ascension, because he did this upon his first descent to earth. Whence, before the entrance, the antiphons are chanted, and these three in honor of the Trinity; and in them, she who gave birth to God, and the ranks of the saints, and lastly the only-begotten Son of God are celebrated in hymns. For he, one of the Trinity, who became flesh and for our sake chose his own Mother for himself, together with the choirs of the saints—and the priests are for our sake, whereas he is the Paraclete with the Father—he is the one who became incarnate for us. Those who chant the prophetic B songs signify the prophets, for the prophets also proclaimed Christ. And the priests, processing out from the sanctuary in good order and coming toward the high priest, typify the first divine orders of angels, demonstrating joy for Christ due to his victory on the cross through his resurrection and ascension, and the meeting for these things; when, at the first moment that the high priest and all the priests bow their heads and pray, it is openly signified that the Lord came down to us, and died, and was buried, and descended into Hades. Then, after C they rise for the prayer, the resurrection is indicated, which the raised-up holy Gospel equally represents, as does the voice of the deacon saying, "Wisdom, stand upright!" for the Lord, rising, set us upright and exalted us. Hence, the procession and glorification of his ascension follows from here, just as the angels said when Christ was being taken up, "Who is this King of glory?" Therefore the high priest, rising up, is received with joy as a type of Jesus ascending into heaven. And as to the ["Many years, O Master,"] the subdeacons say D this, bearing witness that it is not a man, but Jesus Christ, the great King and high priest, who is being acclaimed through them—he who established the pious kingdom and the high priesthood on earth. And therefore, the high priest, bearing his grace, is acclaimed as Christ; or rather, as we have said, Christ is acclaimed through him. And he is led along and supported by the deacons as if by angels; and he has the chanters meeting him likewise, and he is acclaimed. And the doors are closed on account of this: "Lift up your gates," and as the high priest kisses them (for
A Christ is the door of the sheep of those on high and of life), they are opened. For Christ is He who gave us access into the holies through the veil of His flesh. And the high priest blesses those who open the doors, because Christ is the Lord of hosts. And immediately he censes the altar all around, for that is the throne of God and His rest; and it typifies Him, Christ, slaughtered and living, and mentally lying there as sacrificed, and unceasingly ministered, and signifies the throne of God on high towards the East, the seat of Christ in the heavens at the right hand of the Father. There also the steps signify the ascents and orders of the angels and of the holy men of the higher ranks, where not even the deacons sit. Then, B after the censing, there is an acclamation of kings and high priests, because Christ, having accomplished the economy and been taken up, established pious high priests and kings as faithful through them. And after this, with a double-candle, the high priest signs the holy Gospel, signifying the two natures of Christ, who in subsistence is one and indivisible. And a second time, thrice, while singing the Trisagion, he says: "Glory to the Father and to the Son and to the Holy Spirit," because the Trinity is three in persons and one in substance, the knowledge of which, like light, and also the Gospel of the one of the Trinity who is dual-natured and incarnate, shone throughout the whole world. And he prays that this might prosper in this good order like a living vine, life-giving and gladdening and planted from above. Then also the ascent into the holy synthronon and the sitting takes place, preserving the type of Jesus Christ rising into the heavens and sitting at the right hand of the Father. And immediately the divine reading of the Apostle occurs, because Christ, having ascended into heaven, sent the disciples to preach the Lord to the whole world. Then, on the ambo, after the Alleluia, the holy Gospel is proclaimed, because, having departed, the Apostles preached that. C And because the proclamation is of Jesus Christ and His own evangelical words, the high priest, as a minister of Christ, in reading this, removes the omophorion. But he also gives peace to the reader, and a blessing both before and after: the former for the strength to receive the preaching, the latter as a reward for the work, just as he also provides peace and a blessing to the one who previously read the apostolic words; yet he does not provide the peace by himself, but through the first of the high priests or presbyters under him, because these also then hold the order of the Apostles, while the first high priest holds the order of Christ. Therefore, he himself gives peace to the Gospel, as holding the type of Christ; but they give it to the Apostle as keeping the type of the Apostles. And neither do they do this of themselves; but having received the blessing, they speak the peace. Because the word of peace is peculiar to Christ and an inheritance left to us by Him. And immediately the high priest descends from the throne as a sign of blessing upon the kings, because Christ, having conquered the world through preaching, called and established a pious kingdom from infidelity to the faith; and he blessed [it], and through the high priesthood he continues to bless. Then the expulsion of the catechumens takes place, signifying
proclamation of the separation of sinners from the just after the preaching of the Gospel at the end of the ages. For after the Gospel has been preached in the whole world, in testimony to all nations, then, He says, the end shall come. B Therefore, after the catechumens, there is the great second entrance, signifying the second coming of Christ from heaven with glory. Whence this entrance takes place with a great retinue, because of the brightness of that glory of the Lord with which He will then come. But the omophorion also, which has the cross in front, is carried—the sign manifesting Jesus, which will then appear from heaven before everyone, as it is written; then the torchbearers and the guards, and Christ being brought forth through the mysteries, the heavenly bread and the cup of everlasting joy, the life-giving and inexhaustible delight; who also is then beheld as though slain by the lamb, since He will be seen both living and having been wounded. For they shall look upon Him whom they pierced—the god-slayers, that is—but we, having faith in Him, shall rejoice in Him; for by His stripe we were healed. Then the doors are closed, because there is order also in the future, and the high things are not to be seen by the imperfect and the lower ones, nor are the mysteries known to all, for even then Jesus will be hidden to many, and revealed little by little. Then the gates are opened, just as then the vision will be proportionate for those who are progressing and are more perfect. And the confession having been proclaimed, and the Symbol of faith having been acknowledged by all, the things of love to angels and men are done and shown through the kiss and the things of union: because even then there will be unanimity, and all will be friends and beloved. And Jesus, the most excellent sacrifice, will be in the midst of all His saints, as the bond of peace and union, and Priest and offered victim, uniting all and being united to all; yet proportionately: for not all will participate in Him immediately, but those who are pure will be nearer without veils, as holy ministers, and brought close to the more perfect things.
Chapter XCIX.
That as in heaven so also on earth, priests and laity stand in order and participate in the mysteries in the sanctuary and outside the sanctuary.And this the first high priest signifies here, approaching and touching and offering the mystical sacrifices, and expressing Him who was sacrificed for us; while others participate in and enjoy these through Him as mediator. Whence also in the sanctuary, the bishops and priests, even if they minister with him, yet do not approach as the first one does. But others of the consecrated ones after these have an inferior order, and cannot say the same things, and they come later to receive communion, as the ministers of the liturgical order D
A And after these, before the sacred doors, are others—subdeacons, and with them the readers and chanters. After these, in turn, those of the monastic habit receive communion, as taking precedence over the laity. And after these, in order, again the laity. For not even these are all equal; for some stand honorably, while others are penitents. All of these things clarify for each of those who partake of God both their rank and progress, and the propriety and fittingness of the communion. The embrace, together with the confession of faith, signifies concord, peace, and love in the confession of God. After the embrace, the sacred ministry of the mysteries takes place through the invocation of the Spirit; because the power of the Trinity is one, and when the Son was incarnate, the Father was well pleased, the Son was the agent, and the all-holy Spirit was cooperating. B After the sacred ministry, there is a commemoration for everyone because of the saving power of the sacrifice. Also, there is the proclamation of the saints, because they suffered with Him, and are now glorified with Him; and, preeminently, the remembrance of the all-holy and only Theotokos, because both now and then she is the common salvation of the whole world, which we all celebrate, since through her we hope for salvation. After the memory of all, there is a prayer from the high priest as a seal of all the petitions, so that in one mouth and one heart we might give glory to the God who is in Trinity, and that the mercies of Him who was incarnate, sacrificed, and offered in the sacrifice for us—Jesus Christ, the great God—might be with us always. C Then the hierarch prays for the grace of adoption to be in us, and asks that we might be deemed worthy, through the Son by nature who has already been sacrificed and lies upon the altar, to call the heavenly God "Father," we who are by nature creatures and servants. After the prayer and the peace and the bowing of the head, which signify servitude to and union with God, the elevation of the life-giving bread takes place, depicting the very crucifixion of the Savior for us, and that Christ Himself has come and gave Himself for us; for He it is who was crucified for us, and He shows Himself to us mystically as having suffered for us. Therefore D "Let us attend," he cries out, so that we may understand the mystery. And he adds: "The Holy to the holy," signifying that He who was crucified is holy, and those who are partakers of Him must be holy; and all with faith cry out, "One is holy, one is Lord, Jesus Christ," saying the confession which will be in the age to come, as Paul says. For through this only-begotten Son who was incarnate and crucified, we were sanctified and saved from death, and we have attained immortality; and He will then be for us a joyful vision and enjoyment, because we were dead before, having been caught in the desire to be like gods, and seeking to become immortal and gods before the time; but now we have risen, and we live, and we partake of the graces of God, and we are gods, as having now become the opposite of those who were in transgression, since God, the immortal, was incarnate for our sake and took on the form of a servant
A and having been designated as truly man, and sacrificed for us. Whence it was our folly to wish to become gods and to transgress; for it is impossible for us, who are creatures, to become gods. The dispensation of God the Word, however, as of the one who is solely omnipotent, was true and good, and for our salvation. Whence He was uniquely united to us—He who was above us—and He died for us in the flesh, which was the height of goodness; and through His own death He granted us immortality and the glory of the Godhead. Do you see how great the mystery is? Then the breaking of the holy bread takes place. For the Indivisible is divided for our sake, so that we may all participate in Him; and though He is indivisible, He is divided for our sake, uniting us to Himself and making us one, just as He had prayed. B The union of the chalice is the introduction of the divine bread into the chalice, because Christ is one, even if He is looked upon in the chalice and in the bread; and He Himself is both strength through the bread and gladness through the chalice; and He is our peace. After this comes the communion, since this is the end of all things, the communion of God, which is the supreme good and the most desirable. It takes place according to order, as we have said, for the sake of good order and justice, and the piety born of humility; for each one participates in the mysteries in his own rank. For since the Lord is just and upright, He offers Himself to us all in justice. Whence the high priest alone and first participates in this immediately; just as among the archangels the first participate first, and through them the middle ones, and after them the rest, as Dionysius says. Whence also through the high priest [do] bishops and presbyters [participate], and through the priests all the remaining priests and deacons. C Finally, once more, with the holy remains of the divine bread introduced into the sacred chalice, this is shown to all, namely that it is Christ, His very own body and blood in truth, which He has sanctified for the sake of His own peculiar people; and He offers Himself to be tasted, and seen, and touched, and He desires this. Therefore the holy people behold Him from the soul, and worship Him, and ask of Him things pertaining to salvation; while the deacon cries out to approach with the fear of God and faith, so that some who approach might not participate to their own judgment; but the high priest gives to those who approach to participate by means of a spoon. And this is according to the vision of Isaiah: since it is not fitting—as has been said—for all to be participants of the divine and tremendous things immediately; and since it is necessary to be reverent and to hold circumspection regarding divine things. D If the Cherubim are reverent, how much more does it behoove us to be reverent, especially when we see in these not a type, but the truth itself? Therefore, the one who approaches the hierarch or priest who is distributing the divine mysteries must worship and ask for forgiveness, just as [he must do] before all the faithful. And he must worship the living bread itself, which is in the chalice with the blood, down to the ground with his whole soul; and in this way fold his hands in the form of a cross in token of the
A servitude and confession of the Crucified; since he also comes forward to partake of Him. And so he must come forward with fear and trembling and humility of heart.
Those who communicate immediately, therefore, are first of all—as they always communicate in every sacred function—the subdeacons, because they are after the deacons, and it is not permitted for them to communicate inside the sanctuary, as they have not been ordained within it. Next are the readers and monks, and after them the laity; for no one else communicates inside the sanctuary except bishops, priests, and deacons, because only those three orders are ordained inside the sanctuary. The rest, being outside of it, do not receive the divine bread into their hands, being lower in order and occupying the final part, even if they excel in virtue. Therefore, each of these must keep his own order, as Paul also commands, saying, "Let each remain in the order in which he was called," so that the foundation of the virtues, which is humility (which exists even in the angels and will be so in the future life), may be found all the more in this. "Each person," says Paul again, "in his own order."
Finally, the blessing is given to the people as if from the Savior Himself, which the hierarch confers, praying for salvation for all. Then he incenses again the holy things upon the table, saying those things which pertain to the repast, giving thanks to Him who for our sake became incarnate, suffered, rose again in the flesh, ascended into heaven, and lives, and fills the whole earth with His glory. And after he has blessed God, he commands the remnants of the holy things to be taken away to the prothesis and to be administered separately by the deacons.
The second of the priests recites the prayer behind the ambon for the sake of the people outside the holy sanctuary, so that it may be heard, performing this last prayer for the people, yet acting in the office of the bishop: for the beginnings of the prayers, as well as the end, are his duty. Nevertheless, the bishop also offers this prayer C mystically to God inside. For this reason, then, he signs the priest who has returned after saying the prayer, as he is his minister. The hierarch himself, in turn, folding the cloth and placing the Gospel on the table, and having kissed it and the holy table, thereby signifying that it has been sanctified from thence and is united to the altar, since he has completed the things of the liturgy, goes out to the doors of the sanctuary and distributes the antidoron to the people; for the people do not belong to the sanctuary, and since the Most High condescends to the humble, He gives Himself to them in D many ways.
CHAPTER C. Concerning the antidoron, and that this bread is sanctified.
This antidoron is sanctified bread, offered at the prothesis, from which the middle part was removed, consecrated, and made the body of Christ. Therefore, in place of that great gift of the fearful communion, since not everyone is capable of partaking of that,
A this is given in its stead, and it is properly named *antidoron* (gift in return), because it also provides a grace of God. For this bread, too, has been sanctified, being marked with the lance and receiving sacred words; yet it is not a participation in the body of Christ. For those are the mysteries; but this is only a sharing in sanctification, providing divine grace from the words said at the Offering. Finally, having signed the people again and prayed for a blessing from the Lord, the pontiff dismisses them, after he has humbly prayed to our true God, Christ, through the intercessions of His all-holy Mother and all the saints, to have mercy on all and to save them; at the same time proclaiming and testifying that through the economy of the Savior and the sacred ministry we have been saved and shall be saved, with the Mother of God, the helper of this greatest mystery, cooperating in the prayers, along with all those who have been sanctified by it. Then, immediately, the choir of chanters offers petitions with a hymn both for the kings and for the pontiff himself, not simply praising the man, but praying that the faithful kingdom and the orthodox priesthood may remain, and that the work of the sacred liturgy may always be freely performed for our sake. Having signed the people with this as a final blessing, the pontiff recites the "Nunc dimittis" to himself, calling to mind Simeon, when he received Christ into his arms with exultation. Then he puts off the sacred vestments. When he has finished the prayers, he gives thanks for all and, kneeling three times before the altar, departs. Such are the things that pertain to the great and sacred rite, which, for its part, would command the greatest of discourses, beyond our capacity; but according to our ability, as was possible, we have concluded and contemplated it more briefly, since many divine men have spoken of it in an exalted and marvelous way, and it is not right for us to attempt things that are beyond us. For these things, too, are for your sake.
C *Cleric.* Thanks be to God, that we have been sufficiently helped regarding such exalted and divine matters; but we desire to learn also what pertains to the rite and consecration of the temple, so that we may also have the explanations of the divine symbols in it.