On the Sacred Temple and its Consecration

CONCERNING THE HOLY TEMPLE AND ITS CONSECRATION

CONCERNING THE SACRED TEMPLE AND ITS CONSECRATION

^A Pontiff. And concerning this, God granting, we shall speak, since it is ^A consequent that we, having already spoken of the divine chrism and the holy liturgy, should discuss this topic as well; and thereafter also of the divine ordination of each of the ordained men. For just as the divine liturgy requires a pontiff or a priest, and the ordination of a pontiff alone and the rite of the chrism require these, so too do those things require a place of sanctification; and this is the temple. For within the altar the liturgy, the ordinations, and the chrism are performed. It is necessary, therefore, to speak also about the consecration of the temple. For it is within that very temple that the altar is set up. And through the altar, ^B the temple is holy; but without an altar it is no temple, but only a house of prayer, partaking solely of the blessing that comes from prayers, and not a tabernacle of God’s glory, nor His dwelling-place, nor does it possess divine power to lift up our prayers in it to God through the grace that inheres in it; nor can Divine Gifts be set forth in it upon a table, and through priestly prayers and the sign of the cross be changed into the body and blood of Christ by the Holy Spirit. And there is not even a table in it. Therefore, so that these things may come to pass, and that it may possess power and be a temple of God, it is thus built and sanctified.

CHAPTER CI. Concerning the building of a holy temple, and the prayer when its foundation is laid.

He who is about to build a divine temple approaches the pontiff and requests permission from him. For it is not permitted for anyone to set his hand to such matters without the pontiff's command. ^C For it is necessary that divine things be done by divine command and approval, and that in divine matters God be the beginning, the author, and the completer of all things, who is Jesus Christ, as the divine Paul says. And the pontiff sits upon the throne of Christ by His mercy. Therefore, having tested the one who wishes to build, in case he should start but not finish, as is written in the Gospel concerning the tower, he gives his consent; so that no one should fail to complete what he has begun, or in case a finished and consecrated temple might later be abandoned, ^D and stand empty, as not being [fit for] the needs...

^A of use. Therefore, after an examination is made, he who wishes to build, having given an account that he will build to the end and will provide everything necessary, is commanded to build. The foundations are dug, and the materials are prepared. And when the time for building has come, the pontiff himself stands at the place. ^B Clad in his sacred stole, with the clergy standing by him, he blesses God, giving thanks for the divine work. And upon the prayer of the Trisagion being performed by the clergy, he himself, having blessed the incense and taken the censer, blesses the foundations and the trenches in the form of a cross, sanctifying everything with the incense. For the incense represents the grace of the Spirit, and the cross represents Christ. He also incenses all the materials present, sanctifying them as having been prepared for the holy house of God. ^C Then, having incensed those present and having directed them to the work and sanctified them, he comes to the eastern foundations, where the sanctuary is about to be set up. And standing in the middle of the eastern trenches, where the hemicycle of the bema is, he offers a sacred prayer, beseeching God the Word, Jesus Christ, who built His own Church with His own blood, that this house also, built for Him, may be rightly founded and may remain in Him. Then, having said the doxology, he himself takes stones and ^D quicklime or mortar with some instrument. And descending into the foundations, he places the stones in the form of a cross, signing them, and thus demonstrates that he has placed Christ, the unshaken rock, as the foundation. In the middle of the stones, in a small pit, as if in a tomb, he takes a candle, pours oil, lights it, and, blessing it, places it; showing by the oil the mercy of God which will be provided through the building of the house, and by the light, the illumination from above from the true light, and that this one light, Christ, was placed in the tomb for us; and by the oil, that He anointed us with the oil of grace, and that by oil or ointment the house will be initiated; and that the light, Christ, will be with us, and will dwell in the house, the Rising from on high. Having taken care that this lamp should remain safely for the sake of sacred illumination, and to beautifully represent the Church, just as the Beloved says in the Apocalypse that the seven lamps are the Churches, and having placed a stone over it—since Christ is the rock that sits upon His Church—he comes out of the foundations. And again he makes another prayer, beseeching by the providence and protection of God that the house may arise and be beautifully completed, and also that its foundations and it itself may ever remain unshaken, and that the builders may be immune from injuries and harms (this he says because demons are envious and malevolent concerning these divine things), and that those offering to God the things necessary for the building may receive a rich reward from Him. Having completed these things, and signed them, and confirmed them with a final prayer, he departs, giving thanks to the Lord. The work has now begun. And when all things have been completed with the help of God, both the interior and the exterior parts, the sacrarium or sanctuary established to the east, the table of the prothesis to the right, and to the left the seat of the diaconate arranged...

and the ambo placed opposite the sanctuary, if there be room, and the intercolumniations firmly established, and within the sanctuary the holy ciborium and the columns that are to support the holy table well buttressed, or even one, since one column is indeed set up, which is also called a reed; or, instead of columns, a square structure called the Pinson altar, and the holy table having been well prepared, but also the other necessary things, and the holy vessels prepared as is fitting, these are again reported to the high priest. He, through a minister, says that the things necessary for the consecration should be prepared; and this having been done, as the rubric details in order, the high priest arrives and performs the acts of the consecration, which are as follows.

CHAPTER CII. On the holy altar and the inauguration of the temple.

Let us also, as far as it is permitted and possible for us, look at the contemplation of these things. The high priest comes to consecrate the temple, since God also came to us, that He might sanctify us; and he puts on all the pontifical vestments, signifying the incarnation of the Word of God for our sake.

Chapter 103. Why the bishop puts on the sindon and girds himself.

Over these he puts on from the shoulders a white sindon, reaching down to the feet, in the likeness of the sindon of Christ at the burial. For he is about to raise up and sanctify the monument of Christ—I mean the holy table—and, as if imitating Christ being buried, he represents the things of the tomb. And he girds the sindon with three zones in honor of the Trinity: behind the neck, for the sake of the mind and as a sign of servitude to God; under the armpits around the chest, for the sake of the rational faculty; and around the loins, for the sake of purity and strength; one indeed in honor of the Father, another in honor of the Son, and the third in honor of the life-giving and pure Spirit. And similarly, he puts on hand-coverings, as sleeves joined to the sindon. And each of these is bound with three zones, in the likeness of the omnipotent Trinity. ^C «For your hands,» says David to the Father—meaningly the Son and the Holy Spirit—«have made me and fashioned me.» And there are nine zones: these nine bonds signify the nine ranks of the angels, proclaiming the Trinity in a triadic manner. But also, as a minister of a most great work, the high priest is girded thus, seeking power from God and preparing himself for the work; and perhaps also out of reverence for the sacerdotal vestments, lest they be soiled by the handling of the materials of the work.

Chapter 104. Why laypeople are ordered to leave during the inauguration of a temple.

And beginning to perform the act, he lets out all those who do not

possess the sacred seal. For since he is about to consecrate the house, and all those who are permitted to be present and to serve according to the degree of their status ought to be invested with the seal of the priesthood, and not anyone from the rank of the laity, because he who is found inside ought to be a sacred minister, just as the sacred house itself is being sanctified; for this reason, therefore, the laics are led out until the temple is sanctified, as they are also outside the sanctuary.

Chapter 105. Why movable objects are carried out.

Chapter 106. Why wax and aromatics are used.

^A divine work of His on our behalf. Next, before the holy doors, a rug is prepared, and a cushion upon it, for the sake of the honor of the high priesthood—which is Christ’s—and of the sacred vestments, so that they may not be spread out upon the ground, since it has crosses and icons, and because the ground is not yet holy. For once this has been sanctified, it is precious, and very many of the God-loving kiss it as the floor of heaven. Being present there, the high priest bends both his knee and his neck towards the east, and while all are kneeling together, and the deacon cries out, "Again and again, let us bend our knees," the high priest, lying before God, makes his prayer in compunction, saying, "O God, without beginning and eternal." They say the same thing, if there are other bishops with him. And he entreats Him who strengthened Moses for the erection of the ancient tabernacle, and Bezalel for its ornamentation, and who made Solomon wise for the building and completion of the ancient temple, and who gave power to the apostles to raise up holy altars in the whole world, that He might also sanctify this temple, and make it a tabernacle of His glory, that it may be a communion of all good things and a workshop for the great sacrifice, ^B and the rest of the things which the prayer enumerates. And after he has glorified God, he rises, and approaches the holy table, and performs the rites of baptism.

CHAPTER CVII. Why the sacred table is washed with water.

Since the table signifies Jesus, who is called the rock of life and the corner-stone, it receives the things of His baptism—and this in two ways, sensibly and intelligibly—so that it may be rendered pure by being washed, and may be sanctified by the water, having received the purification together with the Spirit, since the spirit also is established as an instrument. Therefore, warm water is brought forward, and this is blessed by prayer. For the high priest calls upon Him who was baptized in the Jordan for the sanctification of this water and the consecration of the holy altar. Then nitre—which, when blessed, is used to make three crosses upon it—is brought to it. And the warm water having been poured out three times, in the type of the holy Trinity, the holy table is wiped down by means of the antiminsia.

CHAPTER CVIII. Concerning the holy antiminsia.

These antiminsia are of linen fabric; and they serve in place of the holy table. They are prepared by being sewn beforehand, as the ordinance prescribes, and all things that are performed on the divine table are also performed on them. And when occasion demands, by the judgment of the high priest, having been perfectly sanctified, they are sent out to places where there is no altar, and on them the divine celebration of the mysteries is performed.

CHAPTER CIX. Concerning the four cloths upon the holy table.

By these, therefore, the table is wiped clean from the

^A water of sanctification, or *by* other four cloths, which are placed later at the four corners of the holy table, after the manner of the divine Evangelists.

CHAPTER CX. Why it is washed with wine and rose-water.

After the wiping, fragrant wine and rose-water are brought in. These are preludes to the divine chrism, in honor of the burial of Jesus, since He Himself said concerning the woman who was a sinner: "Why do you trouble the woman? She has kept this for the day of my burial." But they are also given to signify that this altar, in imitation of Melchizedek, will offer to God fragrant and life-giving wine through grace: for in all divine rites, prophecies are also brought forward. The pontiff, pouring these out in the shape of a cross upon the table, exclaims: "You shall sprinkle me with hyssop, and I shall be cleansed," and the following verses of the Psalm, repeating this three times for the confirmation at once and the honor of the Trinity.

CHAPTER CXI. Why it is anointed with ointment, and the Alleluia is chanted.

Then he brings the consecration of the altar, the holy ointment, and intones the Alleluia, ^B which is a prophetic song, signifying the presence of God and the praise of God, and says, "The Lord comes," suggesting both His first and second coming, as we have said, and the continual presence of the Spirit among us. Therefore the Church sings it continuously and frequently, and especially during the divine consecrations and before the divine Gospel, as the Lord is manifested through it. The high priest therefore makes three crosses from this ointment upon the holy table, in the middle and on either side, and with those three *crosses* he anoints the whole of it. For since the name of ointment is derived from Christ our God, the table, which signifies Him buried there, is anointed with ointment; and it becomes all myrrh, because it also receives the grace of the Spirit. And for this reason, as we said, the Alleluia is sung, because God dwells there; and it becomes a workshop of the gifts of the Spirit ^C for in it are performed the fearful and mystical rites, and the ordinations of priests; the most holy myrrh and the Gospel are placed upon it, and beneath it are the holy relics of the martyrs. So that this table is truly the altar of Christ, the throne of glory, the habitation of God, and the monument, tomb, and place of rest of Christ. But after the holy table has been anointed with the myrrh, he immediately covers it, while the Psalms are chanted: "How beloved are your tabernacles," because it becomes the tabernacle of God and the seat of glory.

CHAPTER CXII. What the cloths and the covering contiguous to the holy table and other things seen upon it signify.

And first, indeed, four cloths are placed ^D at the four corners of the holy table, each bearing one of the names of the evangelists, because the table represents the whole Church, brought together from the extremities unto the Lord, and built upon Him through the evangelical preaching...

^A by the word of grace, as if from linen purely grown from green herbs and purified by trials, woven together with Him, and as if by linen nets gathered together unto Him by the fishermen. Therefore these four—both the *catasarca* and the *eileton*—are of linen.

After the four evangelists, as they are called, the *catasarca* is placed, which signifies the shroud over the Divine Body that died for us. Then the *trapezophoron* is spread out, which, as it is more splendid, is in the type of the glory of God, since the altar is the throne of God, or else [it represents] the garments of Christ the Savior shining like light. Afterwards, the *eileton* is placed, and this also in demonstration of both the death and resurrection of Christ; for after the resurrection, the apostles saw this, along with the burial wrappings, ^B folded up in one place. Therefore it is called an *involutum* [a thing folded], and is named an *involucrum* [a covering]. It was over the head of Christ, and over it the sacred Gospel is placed in the place of the Savior.

CAPITULUM CXIII. What the candelabrum and the incense in the whole house signify.

Then a lamp, a wick, and a light are brought forward, on account of the sacrifice through oil; for, as the beloved one says, the Church is the lamp of Christ, and the lamp is a type of the law, and by the oil the communication of divine mercy is signified, just as is the leading of divine illumination by the ignited light. ^C And furthermore, incense is dispersed by the pontiff through the entire divine house, on account of the grace which is held in the whole world from heaven through Christ.

CAPITULUM CXIV. Why he anoints the whole house with myrrh (the bishop or priest).

Then the anointing with myrrh occurs after the thurifying pontiff, by another pontiff or priest, because he himself offered the first fruits of the myrrh and consecrated the sacred altar; and through the incense he fills the whole house with a sweet odor. But the myrrh perfects the whole house, as from the initiation of the sacred table, insofar as through the assumption of the flesh Christ perfected our whole nature by divine grace, which, having received it after Him by participation, the apostles communicated to the whole world. ^D Having thus thurified and sanctified the whole house, and he who follows his footsteps having anointed the whole house with myrrh, the pontiff returns to the sacred table, showing that God is without beginning and without end, and that as He is the beginning of all things, so also is He the end of all. Having therefore perfected the house by means of the altar, he again comes to the altar as if to the beginning. And having returned the censer and washed himself, he prays before the sacred table, saying, "O Lord of heaven and earth," and all else which the prayer contains, so that the temple may be filled with glory and holiness and grace by the visitation of the divine Spirit, and that the altar which is in it may become a divine tabernacle and a throne of glory, and so that

the supplications offered upon it may be carried up to the heavenly altar of God. And having celebrated God with a loud-voiced hymn, he pronounces peace to all from the grace of God. And as all bow their heads, he speaks ^A another prayer, which is the final one concerning the consecration: "We give thanks to Thee, O Lord," and saying the rest in humility, "for the grace which Thou Thyself didst pour upon the apostles, Thou hast also poured upon us sinners. Therefore we beseech Thee, fill this altar of Thine with grace, so that the oblations offered upon it may be transformed into the most holy body and blood of Thy only-begotten Son, for the salvation of the whole world, and of our own unworthiness," and having proclaimed this, he gives thanks. And having ignited a lamp with oil with his own hands, he places it above the holy table in honor of it, since it has become an altar of Christ, and because, as we have said, it depicts the Church, shining with the light of grace, and offering this light to the world.

CHAPTER CXV.

If, therefore, he is unable to complete the acts of consecration, he puts off the sacred vestments, departs, and completes the work on the following day; but if not, removing only the shroud, since he has completed the monument of Christ, he performs the rest with only the pontifical vestment, deposits the relics, performs the opening of the doors, and fulfills the holy sacrifice, since this is the consummation of all divine things. ^B

CHAPTER CXVI.

Returning, therefore, to the holy ancient temple where he had deposited the relics, and having prayed with two prayers expressing thanksgiving to God for the gift of the martyrs' relics, he carries them upon his head. And when he has arrived, he deposits them according to custom: for it is not permitted to perform a consecration without the relics or sacred bones of the martyrs, since the martyrs are the foundations of the Church, built upon the foundation of the Savior. It is also fitting that they be under the altar, since that represents the Church; for ^C it is both the throne of God and the monument of Christ our God. Whence it is also anointed with myrrh, and holds the Gospel, and beneath it are, beautifully, the relics of the saints, and without relics it is impossible to perform a consecration, as the saints have declared. And the sacred relics are first deposited in a church, because they are sanctified members of Christ and altars, as though sacrificed for Him. They are placed upon the most holy paten, because they share equal honor with the Master, having struggled for Him. They are placed upon the consecrated table, since they died with Christ ^D and were deemed worthy to sit with Him upon the throne of glory. Therefore, it is also upon his head that the high priest carries them with the paten, honoring them as the very divine mysteries themselves, the body and blood of Christ. For if Paul

^A says to all the faithful: "You are the body of Christ, and members individually," much more will they be the body of Christ and members, who have contended for his glory and imitated his death.

CHAPTER CXVII. Why relics are carried from the old temple into the new.

Therefore, they are led from the old, previously consecrated temple into the new with a procession, incense, lights, and hymns, the act signifying that while the saints are always with God, they also become with us, just as Christ does; and when his grace is renewed in us, these also are with us. ^B And just as grace comes to us by succession—as if from the Savior through the apostles and his successors, reaching even to us through ordination—so too it comes from ancient temples to newer ones; just as the myrrh is sanctified through the myrrh and the anointed altar. From this we are instructed that it is not we who work of ourselves, but the grace of the Spirit that works, which, beginning from our Savior as a fountain, has come to us through his disciples and the Fathers of each age. And we have an even more secure and certain confidence, for we do not trust in ourselves, but in the grace of the Spirit that has come through the Fathers, just as the prayer says: ^C "We give thanks to you," it says, "that the grace which you poured out upon your holy apostles and our holy Fathers, you have deigned to extend even to us, the humble." Prayers of thanksgiving are spoken, as we have said, in the old temple by the high priest, and hymns are sung along the way, and lights and incense are offered in honor of the saints. And near the new temple, "Glory to you, O Christ God" is often said, in his honor, and in honor of his apostles and martyrs, and for the glory of the holy Trinity, or as a proclamation of the saints.

CHAPTER CXVIII. Why the gates are closed, and "Lift up your gates" is sung.

When the high priest arrives at the narthex ^D of the new temple, the great inner gates are closed, and "Lift up your gates" is sung from inside and outside; for the martyrs depict Christ, and the high priest himself does so, while the temple depicts heaven. Therefore, what the angels sang when he ascended above the heavens, as the divine David says, this is now also sung as the sacred relics are brought in. The high priest, having again arranged a carpet, bends his knee to the Lord of heaven and prays. And he adds the prayer of the entrance, calling upon the angels as co-workers and companions. And thus, sealing and opening the temple gates, he enters as if into heaven, as the heavenly tabernacle has been opened to us through Christ Jesus, the great martyr of the Father. The high priest enters with the relics of the saints and the divine Gospel. Consequently, and in the interpretation of the [Divine] Liturgy, it has been said that the first entrance signifies the resurrection and ascension of the Savior; and the closing

and opening of the divine doors signifies the entrance into heaven; and [the actions] performed by the angels at the ascension of Christ, since the altar represents the heaven above the heavens and the Holy of Holies, into which the most holy Jesus entered even bodily; and it is in no way inferior to that [heavenly one], because it also contains Him being ministered and His divine present powers. For having descended to us and walked in this world through the flesh, He brought these [powers] down as well. And there is no place that divides Him; for He is present everywhere. ^A

CHAPTER CXIX. Why the bishop bows the knee.

Then the pontiff, having placed the holy relics with the disk on the table prepared outside, manifesting humility and servitude, bows the knee to God. In the sight of the newly consecrated temple, he is as one prostrate before heaven, having faith that it is full of the glory of God and that angels are within it, and simultaneously indicating that God, for our sake, descended to us and came into the lower parts of hades, and snatched away the souls, and having risen, entering into the heavens, He exalted us. Whence the singers, indeed, chant from without that [verse]: "Lift up the gates," while others within [sing] this: "Who is this?" and they imitate the actions of the angels at the ascension of the Savior, as has been said. For the former then learned the mystery from the lower beings, as Paul says, that through the Church was made known to the principalities and powers the multiform wisdom of God, and also to the first of the angels, which was incomprehensible, that God shall be in the flesh, the admittedly great mystery. ^B

Chapter 120. What is the reason and meaning of the prayer of dedication before the doors of the temple.

The pontiff bows the knee, and prays for the new temple, that, as it has been dedicated by grace, it may remain a perpetual workshop of God, and a port and healing for souls, and an instrument of prayers and of the divine mysteries, and may remain unshaken for ages. ^C

CHAPTER CXXI. Quod sit necessarium in quovis divino templo encaenia quotannis celebrari.

Furthermore, it is necessary that this type of dedication be performed every year in every temple, and also that the dedication be celebrated as a thanksgiving to God and a renewal of grace in the divine temple, and for a greater participation in our sanctification and for [its] preservation, just as was the custom for the ancients, according to the testimony which the Gospel gives concerning the dedication of the old temple, and it is written in many places, and the Theologian speaks about this as well. All the feasts indicate this; and it has been handed down that a remembrance is to be made of all the mysteries. And Christ our God Himself concerning the mysteries of His communion, this

^A He said: "Do this in my remembrance." Therefore, we always perform the remembrance, as the Savior said; and especially on the Great Thursday, since He handed these things down, even though the work of the liturgy is above every work. We celebrate the rites of the washing then also; and the rites of baptism are performed at the time of the Theophany, for the dedication of divine baptism and the renewal of our grace. And we hymn and depict all the other things—such as the birth according to the flesh, the crucifixion, the sepulture, the resurrection, and the ascension—as well as the ordination, which is the coming of the Spirit at Pentecost.

CHAPTER CXXII.

Every consecrated person ought to celebrate according to the time in which he received the laying on of hands and was sanctified by the Spirit; he ought to venerate and honor this day, and on that day perform a sacred act unto the Lord in thanksgiving, since that day bestowed upon him great and inconceivable gifts; and he ought also to pray that the grace of God may remain in him. Moreover, the dedication of every temple should be celebrated according to the day of its consecration. This is what the Law formerly did in the construction of the tabernacle and the building of the temple. ^B But the Church of Christ carries it out much more splendidly, since the sacred temple has an image of that most holy and living temple—I mean the Body of the Lord—which the true and living Wisdom, God the Word made man, built for Himself, the monument of which it bears through the altar, and expresses the rest in symbol. And our sacred temple differs from the temple of the Law, which figuratively prefigured the incarnation of Christ, as much as truth differs from shadow, and as much as Moses, who was a servant, as Paul says, differs from Christ, who arranged all things as Lord. And I am moved to wonder how this work has ceased. However, upon ^C inquiry, I learned that after the city of Constantine was once enslaved to the Latins, when the faithful of the Church were driven into exile and dispersed in every direction, these things ceased; and after a long time had passed—during which these things were neglected, because a practice of not performing them had come in—they simply ceased, and from that Church, as from a mother, this habit passed into others. That this was necessary and handed down from the beginning, the Church of the holy and life-giving Sepulchre of Christ itself testifies, by celebrating the dedication of its temple. And let no one, having found this as an excuse, ^D say that this feast is sufficient for all, since it is the dedication of one temple; for all alike are divine temples, and are monuments and habitations of Christ. Therefore, it is celebrated for all temples, and we read this in the synaxaries.

Chapter 123. That dedications are still celebrated annually in the Church of Thessalonica.

^A The holy Church of the Thessalonians, according to an ancient tradition, carries this out even to this day, as it does in the catholic churches. The celebration takes place in the evening and at dawn, according to the proper order.

Chapter 124. On the order of the dedication of churches.

^B In the morning, when the clergy have gathered, the pontiff himself or a priest performs the dedication. A litany having begun with candles and lights, they go to the first temple, where, at the time of the consecration of the temple whose dedication is being observed, the holy relics had previously been deposited. And there, while the priest performs the liturgy, those who are conducting the litany offer praise, chanting proper hymns from the new temple as far as the old one. Then the antiphons of the liturgy are said in the old temple until the first entrance, called the little entrance; by this it is signified that, according to tradition, the new temple is from that point completed. Then the priest who is celebrating the liturgy there enters to the altar placed there and performs the things pertaining to the liturgy; but those who are conducting the litany, after the prayer of the entrance, go out of the temple and conduct the litany again, moving toward the new temple, carrying lights and chanting the proper hymns as they do at the [original] consecration. And when they have come near the temple, they chant with a loud voice three times: "Glory to thee, O Christ God." And entering the narthex, with the beautiful gates closed, the chanters intone from the outside: "Lift up the gates," with melody; ^C but from the inside, the other chanters chant: "Who is this?" imitating the angels at the ascension of Christ. And this is said three times. But at the last, when those outside chant: "The Lord of hosts," as if teaching those inside about Jesus Christ, the King of glory: "This is the Lord of hosts," the pontiff or priest, bowing his knees upon a prepared carpet and cushion, says the prayer of the dedication; and rising, he adds consequently the prayer of the entrance; and signing the gates, he opens them and enters with those who are with him, and meanwhile, as they enter and process to the altar, a chant is sung: "How the beauty of the celestial firmament," ^D inasmuch as they sing of the Church as being another heaven, which also is completely luminous through torches and lamps, if indeed it is easy, or if not, according to one's ability, and is filled with incense. And thus the rest of the holy mystery is completed; and instead of the Cherubic hymn, "Let all mortal flesh keep silence" is chanted, as it is in the consecration; but instead of the other communion hymn, "Lord, I have loved the beauty of thy house." Moreover, the Apostle and the Gospel of the dedication are read. These things you will surely find in ancient Gospels around the twenty-second or twenty-third of December.

CHAPTER CXXV. That the custom of celebrating the dedication annually prevailed from early times in Constantinople.

^A Since the dedication was celebrated of old in the Great Church of Constantinople, which was then the capital, it was fitting that this should be done even now, and be celebrated above every other feast. For just as from a fountain—namely, this divine temple—the pontiffs of Christ flow out to almost every land, and irrigate and refresh other churches just as they do the souls of the faithful, so it is necessary that this [temple] first, like those others, be renewed by grace; for the advent of the Spirit comes again, and grace is renewed more fully in us through holy petitions and prayers, and we receive the power to keep that grace within us. And let what has been said suffice concerning this.

The pontiff, after bending his knee and praying at the consecration before the gates, rising from prayer to signify the resurrection of the Savior—as has been shown beforehand in the record of the dedication—adds the prayer of entry. And taking again the holy relics of the martyrs upon his head, he signs the doors. And having opened them, he makes the entry, the temple being filled with lights and incense, which signify the splendor of heaven and the sweetness of grace transmitted to all who dwell therein; and they show that this house of the Lord is full, just as Ezekiel saw and said: "And I saw, and behold, the house of the Lord was full of glory." And this incense also stands for the cloud which filled the sanctified tabernacle of the testimony and the temple of Solomon when the ark entered, the cloud signifying the Holy Spirit.

The high priest enters with the sacred ministers standing by him and with the priest who completed the oblation in the new divine temple, who has finished the three antiphons and gone out from the sanctuary with a deacon, or alone, carrying the Gospel, and has said the prayer of entry, and who waits for the entry of the high priest. For the high priest himself performs the prayers of the antiphons in the temple where the relics were stored; then, having begun the holy liturgy there, he shows the transmission of sanctification from the former things to those that follow through this, in the common temple. ^B After the prayer of the dedication, rising, he adds the prayer of the assembly. And therefore at that time, entering with all—that is to say, with the bishops, the priests, and the clergy, and with the Christ-loving people following—and with this priest who performed the oblation following in order, he enters, making a union of the divine work of the holy liturgy from the old temple into the new: for this, though it happens in different places, is one.

Having thus entered the sanctuary, he places the holy relics upon the holy table, as worthy of the divine throne and as having obtained the same divine honor from the Lord because they suffered for Him. Taking incense, he censes it in a circle according to the custom.

CAPUT CXXVI. Why relics are perfumed with ointment, and why they are placed beneath the altar.

CAPUT CXXVII. Of the sacred rite of the divine antiminsia, or the cloths of the sacred table, and why they are usually made of linen.

that they are not permanently established, and exist without a temple. For to them the whole world is a temple; and because they are made not of stone, but of woven fabrics, especially linen, since they represent the things of the Passion, and are as it were burial linens, and these are from the earth. For linen is from the earth, just as the Savior’s monument was from the earth. Therefore, all these also receive the prayers in the same way as the ^A sacred table, and those things which are laid upon it, and the high priest makes a remembrance of them when reciting the prayers; and likewise he beseeches them to be sanctified by the visitation of the Divine Spirit; and likewise he washes, sprinkles, and anoints them with the myrrh, making a cross three times upon each, as is done also on the table with the myrrh, chanting "Alleluia." And just as on the table, he places four parts of the fabric in the form of the evangelists, whose names he also inscribes; and two other parts, equal to the antiminsion, which is the table, he joins and sews together; the one as a shroud, just as on the table, in the form of the sindon in which Joseph wrapped the dead Christ; the other as a ^B cloth for the table, in honor of the throne of God: for His throne is the altar and place of rest. And in the middle of this, an [ilēton] is sewn in the form of the sudarium. And these psalms, which signify these things, are said over them just as they are at the divine table, since even if a consecration has not taken place, if there is a need for antiminsia, the order of consecration is performed upon the holy sanctified table, having removed its vestments and spread out the antiminsia themselves. This ought ^C primarily to be done by the high priest, but by necessity, at his instruction, by a devout priest who possesses experience in divine matters, who also puts on a sindon over his priestly vestments, just as the high priest does when he sanctifies the antiminsia. Finally, therefore, portions of the holy relics, anointed with myrrh from their East, are placed in some small linen fabric, instead of a vessel, and are sewn in. And everything is done without omission in these also, that is done at the divine established table; because each of them is a sacred table, and they are filled with the glory of God. And they must not be laid ^D just anywhere in any random house, nor should laymen touch them, since there is no utility or necessity; for they are for the sake of the celebration of the holy rites, and without a priest the celebration of the holy rites does not take place. Henceforth let the priests keep these, receiving them according to need from the hierarch. For it is not permitted for priests to perform the holy rites with them without the granting thereof by the high priest. Thus, therefore, the holy temple has now been raised and completed, and according to our ability, the things in it have been contemplated. But does anything else remain to be considered regarding this?

Cleric. As it was possible for us to learn, Father, we have learned and know; but if there is something more, we ask that you reveal it to us.

CAPUTER CXXVIII. What the temple and the things in it represent.

Pontiff. Even the things said above us were, rather

in it represent. Perhaps we have spoken of this in other places; but it must be said even now, since our discourse has followed upon these matters. Moreover, to speak frequently of the same divine things renews what is best and sanctifies the memory more, just as the contrary happens with things that are not good. The temple, then, is the house of God, even if it is composed of inanimate materials. For it is sanctified by divine grace and priestly prayers, and it is no longer like other houses, but is dedicated to God upon the earth; and it possesses Him as an inhabitant, and His glory, power, and grace are within it, seeing that His name has been invoked upon it, and with this, the name of one of the saints. ^B And therefore, it bears the appellation of him under whose invocation it has been dedicated; nor do we call it merely a house anymore, but a holy house, as being sanctified by the holy Father, through the most holy Son, in the Holy Spirit; and it is a tabernacle of the most holy Trinity. And therefore, even if it is in the name of God alone, who exists in the Trinity, as we go to God alone, we say as follows: we go to the holy Trinity, that is, to the house dedicated to It; or we say we go to Christ, one of the Trinity, God the Word, incarnate: or to His most holy Mother, or to the holy angels, or the apostles, or a holy hierarch or martyr, or any one of the saints. ^C What does this manner of speaking signify? That the temple is God’s house and is consecrated to Him, and He Himself is within it; and the servant who has been invoked remains within it as in his own dwelling place. And in soul, he dwells therein spiritually; but more often he is also buried there by his relics; and divine power and grace are at work, since, being double, we also receive gifts doubly. Whence grace also resides in these materials, and visiting, it remains and works for our sake through the good pleasure of the Father, and through the mercy of Him who for our sake was incarnate and doubly refashioned us, and through the advent and compassion of the Spirit, who works with Him and is inseparably joined to Him. And we see this manifestly: for divine powers exert their force in temples; and the presence of angels and saints is perceived; and wonders are performed and prayers are heard, and healings are granted. ^D And the inanimate things that are in the temples—waters, and stones, and columns, and veils, and ironwork—have efficacy, not of themselves; for how could they? They are inanimate and are creatures of God, and possess nothing of themselves; yet these things work by the grace of God which has been invoked upon them, and by the virtue of the divine name which has been given to them as a surname, so that we might be sanctified. Wherever, therefore, the name and invocation of God who made all things—of the blessed Trinity, who alone is God—is present, all things are holy, and all things work and heal and save by grace.

CHAPTER CXXIX. Quod rebus Veteris Testamenti res gratiae evangelicae adumbratae fuere.

This truth had its beginning even before the Law. For Abel had an altar, upon which the Lord smelled a sweet savor. And it was holy, even if it was inanimate. The meats that were offered up, being consecrated as holy, were holy; and God appeared in them. Noah also had an altar. And Abraham built one, desiring to sacrifice his son, and he beheld God ^A there. Jacob also, having placed stones, sanctified an altar and beheld God there as well—more clearly, indeed, was this seen by Moses, because the things of grace were being revealed. The Tabernacle, made of skins, was holy, and all things within it—the ark and the table, prefiguring the things that are here, and before them the holy Virgin—were holy, and were called the Holy of Holies. And whoever touched them apart from the order [appointed] perished. There were also holy loaves, which the priests alone ate, typifying the living bread; and the waters of purification, and oil, and lamps, and lights, and fire, and lavers, and censers, and sacrifices; and all these were holy. So much so that the censers of those opposing Aaron the high priest remained empty, as having been offered by profane men, whereas those that had been consecrated in the name of God were for no one's use. ^B Therefore, every material consecrated in the name of God—vessels, stones, wood, and the rest—is to be venerated; for all things, indeed, sanctified by the divine name are full of grace and are capable of communicating grace and holiness.

Chapter 130. That for those who despise sacred buildings, the fruit of other sacred things is also lost.

And this we have often seen clearly, that those who despise them—like that Zan—have both suffered in body and perished utterly; not one or two, but very many. And the houses themselves in which the materials of sacred things were placed were either utterly destroyed or possess no one to inhabit them.

Chapter 131. That the one God in the Trinity is foreshadowed by the temple.

The temple, as the house of God, typifies the whole cosmos, ^C because God is everywhere and above all things. And signifying this, it is divided into three parts, because God is a Trinity. This, therefore, the tabernacle also represented, being divided into three parts, and likewise the temple of Solomon, as Paul says. For there was the Holy of Holies, and the Holy place, and the common Holy place. For the shadow prefigured the things of truth. Here, therefore, the most holy sanctuary bears the type of the supercelestial and supernal realms, where they say the throne of the invisible God—that is, His rest—is. The table also represents this; the celestial orders are there and here; but the priests, too, together with them, hold the rank of these [realms]. The hierarch typifies Christ; the temple, however, [typifies] this visible ^D cosmos; and the things above the temple...

^A [typify] the visible heaven, the lower parts [typifying] those things on earth and paradise itself; the exterior parts [typifying] the lower regions and the earth itself alone, for those who live irrationally and have nothing higher. And what is to be said will demonstrate this. For the most holy sanctuary receives within the hierarch, who typifies the God-man Jesus and is enriched by His power; the other priests typify the apostles, and especially the archangels and the angels themselves, each according to their order. And I speak of apostles, bishops, and priests together with the angels, since there is one Church above and below, from the time when God came to us, and was seen among us, and accomplished those things for our sake. And the work is one: the sacrifice of the Lord, our communion and understanding. And this is accomplished both above and below. Except that there, it is without veils and symbols; here, however, it is through symbols, because we are clothed in this heavy and corruptible garment of flesh. Yet the souls of the saints are also above with the angels, and with them they look down here on our affairs, and provide for us by divine providence, and are guardians with us; and in the holy places the souls of the saints also dwell together with the angels. Therefore, only the bishop with the sacred ministers enters within the sanctuary—which, as we have said, designates those things that are intelligible and supercelestial—and the things that are in the sanctuary express those things that are above the heavens. The most holy throne signifies the ascension of Jesus and indicates that He is above every principality, power, and virtue ^B in the flesh, and has sat down at the right hand of the Father. And therefore, after Him, there are steps expressing the order and ascension of each of the angels and saints; for there are orders and degrees for both angels and saints that are analogous. And our hierarchy possesses these imitations from the supernal hierarchy, as Dionysius says. ^C

CAPUT CXXXII. What the table and the things on it signify; and that Christ is all things.

Then, the venerable table in the middle of the sanctuary designates the monument of Christ and the mystery of the holy passion, in which the universal and living victim is sacrificed; and [it shows] how the Savior rests as God, while as man He is sacrificed; and therefore He lies in the midst for all, for the contemplation and enjoyment of His own. Hence it is called a "table," because Jesus is for all a life-giving food and delight; and "bread," because it strengthens; and a "cup" of wine, because it gladdens, gives life, warms, and inebriates, and changes ^D [the soul] into the most beautiful transformation; and water with wine, because it purifies, generates sobriety, bedews, irrigates, and bestows the ability to produce fruits; it provides diverse qualities, and all look toward this table. And all participate proportionately, and he who does not receive food from it is dead. And it is food appropriate for man: for it is fitting for rational beings, in that the one who nourishes is the rational Word; and without

flesh are those who are nourished, just as the one who nourishes is also without flesh. For by the Spirit he is begotten and begets; and as an impassible fruit, he also bears symbols from the impassible fruits of the earth. Because man is also from the earth, he himself likewise assumed a terrestrial body impassibly. For this reason, then, the table, and the bread, and the wine with water are the mysteries, and these are unbloody, and not a fleshly or irrational sacrifice. ^A

CHAPTER CXXXIII. What the veil and its four columns signify.

The table is quadripartite, because from it the four parts of the world have been nourished and are always being nourished; and it is high, as if heavenly, because the mystery is exalted and heavenly and altogether raised above the earth; and it is supported by columns, because it is raised up from the earth. And it has columns from the earth, those who have been sacrificed for its sake, securely supporting it, the prophets and the apostles; and often very many, because they are many, but often one, which is also called a reed, on account of the One who is above all, Jesus. He who was struck on the head with a reed, and received a reed-like scepter, crushing the heads of the serpents, and writing salvation for us. And a ciborium is placed underneath it in place of a monument. And in it are the relics of those who were sacrificed for Christ, because it is truly the tomb and monument of Christ. And those who have died with him are buried there with him, and they enjoy the sacrificed one, just as they will then be glorified with him when he is risen. ^B And the veil is in honor of Jesus, the most precious and worthy of all honor, and as a type of the heavenly tabernacle. And it hangs from four columns, because the gathering of those who live from the table is formed from the four extremities, and through the four gospels that call together, and those who preach them. Therefore, in the four corners, the table receives parts of the woven fabrics, because those who wrote the gospels and announced heavenly things were also from the earth; and their names are in these parts. Then is the *catasarca* (the covering of the body), for the sake of the shroud, which was used in his death; and the *trapezophoron*, as the place of God and the altar, on account of the honor of him who wore flesh and was clothed in a tunic; ^C which, when he himself shone, shone with him, and healed those who were sick with its hems; and a cloth upon them, on account of the sudarium which was upon his head, which was found separately folded in one place. And above these is the Gospel, that very thing which has been preached, or rather the One who is preached, so that all things may be purely seen, both the Lord himself and those things that are his, just as he is seen through the mysteries being sacrificed and lying as a host. And therefore, behind his altar towards the east stands the blessed instrument of the sacrifice, the divine Cross, being quadripartite on account of him who was affixed to it, who made and sustains all things, both higher and lower, and who joined the things above to those on earth, ^D having descended from above, and been lifted up from below, and having gathered all things into himself, and the limits

^A by the elevation of his divinity and the detraction of his incarnation, he made all things his own, and by the height of his glory and the depth of his poverty and abasement, as also by the amplitude of his mercy and charity, he reformed us, raised us from the underworld, and made us, from being earthly, heavenly. For the cross depicts these things. Furthermore, it is on account of the same One, who through the cross and a type of this kind has bestowed upon us the mystery of the Trinity; and by the upper part he shows us the Father Most High, who provides for us upon the earth, and by the outward extensions, the Son himself and the Spirit, through whom, as if by hands, he reforms us: indeed, David also says, "Thy hands have made me and fashioned me" (Ps. CXVIII, 73), which are the Son and the Spirit of God.

The lamp is also suspended, typifying the Church and the mercy and illumination granted through it to all; and because it is necessary to offer light to the Light, and oil as mercy, unto glory. ^B There is also a thurible there, for offering fire to God as his servant, together with the incense; for it is fitting to bring forth from all the elements to the One who fashioned everything, just as light and water, and things from the earth, such as the bread and wine, from which we also live; and things of the air, such as the incense, which typify the air and are dissolved into air, and the rest. The fire is also employed as burning and illuminating, and warming the chilled, by which it also represents the Divine. "For our God is a consuming fire," he says (Heb. XII, 29); and "God is light" (1 John I, 5); and "My heart was hot within me" (Ps. XXXVIII, 4).

There is, furthermore, the thurible and the fire, for the sake of offering incense; which is for the honor of God indeed, and from us as a gift, but it is sweet for his refreshment and for our sanctification. ^C For as we are purified through every sense being baptized, and being sprinkled we are cleansed, and being anointed with the myrrh we are sanctified and purified, and by the sweet fragrance we are rekindled and sanctified in our sense of smell and our heart, being purified in our smell and breath by the incense; so also we are nourished by the divine bread and the divine chalice, and are strengthened in soul; and by the sight of the saints and their beauty, as also by the light of the divine luminaries, we exult and shine forth holily in our vision.

And these things it is given to the Church to do, both for the glory of Him who bestows them—since all things are from Him, so that we may celebrate the Author—and for our perfect ^D illumination and sanctification. The incense, therefore, purifies the air and at the same time our sense of smell and breath, since it communicates a good fragrance, causing the scent to spring forth to all through the fire from one certain form. Therefore, it also typifies the Holy Spirit; because both in Him alone it exists, and He distributes gifts to all, and through Him all become partakers of the charisms. And therefore the high priest, offering this to God and signing it, says thus: "To thee, Christ our God, we offer incense; do thou, having accepted it, send down upon us the grace of the All-Holy Spirit."

CHAPTER CXXXIV. What is signified by the wax which is offered.

The wax, moreover, when it is brought and lit, indicates the purity and brightness of our offering. In that it is suitable for a seal, it relates to the divine impression; in that it is tender and soft, it relates to turning from hardness and to submission; in that it is easily worked, it relates to renewal; the fact that it is composed of flowers relates to the grace of the Spirit and to the fact it is from many—almost all—things, an offering from all things; and furthermore, it relates to the ease of union with the fire, or deification; and that it shines through the fire while yet remaining and abiding forever, it relates to that which is joining and firm in love and peace. ^A

CHAPTER CXXXV. What the higher throne and the steps signify.

The throne placed on high, as has been said, indicates the super-celestial throne of Jesus; the steps, however, that are beneath it denote the order and ascent of each of the hierarchs and priests—where indeed it is not permitted for anyone else to sit, not even the deacons themselves. For a different place is assigned to them, which is accordingly called the *diakonikon*, where it is fitting for them to sit; but subdeacons and readers [sit] outside the *bema*, near the *soleas*, which is therefore called the *bema* of the readers. ^B

CHAPTER CXXXVI. What the intercolumniations signify, and the cosmetic [epistyle] above, and the veil.

The intercolumniations denote the difference between the sensible and the intelligible, and are as a firmament dividing the spiritual from the material; they also indicate that in the sight of the altar—that is, of Christ—they are the columns of his Church, both preaching him and strengthening us. Therefore, the *cosmetes* [epistyle/architrave] above the intercolumniations constitutes a bond, signifying the link of love and the union in Christ of the saints from the earth with those above. Hence, also, above the *cosmetes*, in the middle amidst the sacred images, is the Savior, and on either side are the Mother and the Baptist, the angels and archangels, the apostles and the rest of the saints, these indicating that Christ is thus in heaven with his saints, and is with us now, and is to come, as those things teach. But the intercolumniations also make the *bema* particularly represent the monument [tomb] of Christ. The holy table is the tomb, but the *bema*—that is, the area around the tomb—is the monument. ^C Therefore, the *ambo* stands before the doors of the monument, showing the stone rolled away from the door of the monument, and it has height because of the height of the preaching ^D and because an angel stood above to preach the resurrection of the Savior. Therefore, upon the *ambo*, the priests along with the deacons, emulating the angels, read the Gospels.

CHAPTER CXXXVII. Why the sacellum (called the prothesis) is in the niche, and what this signifies.

^A The place of the locker to the side of the sanctuary, which is called the prothesis, describes Bethlehem and the cave. Whence it is as if in a corner, and not far from the altar, although in great temples it was formerly further away for the sake of the safe-keeping of the vessels. That it is in a corner signifies the poverty of the first advent of Jesus, and the destitution of the place indicates the darkness and weakness of the cave.

CHAPTER CXXXVIII. That the prothesis and the things within it bear the image of Bethlehem, and of those things which occurred at the birth of our Savior and the adoration of the Magi.

Where also, as if it were a manger, is the place that receives the oblation from the beginning, and it is near the altar, since Bethlehem is close to Jerusalem and the Lord’s sepulcher; where the Word of God, having become flesh for us, was first deposited; born indeed of the holy Virgin, and therefore the bread is brought forth from the pure oblation; but bringing down the star upon himself, which the asterisk signifies; and wrapped in cloths, which the veils indicate; and receiving three gifts; and instead of these, there are these three: instead of gold, the sacred vessels which are the gifts offered to Him; instead of myrrh, the veiling covers, among which is the one called the funerary shroud, signifying the linen cloth joined with myrrh; and for incense, the frankincense. And for the adoration and glorification of the shepherds and Magi, there are the prayers and praises of the priests and the people. And behold, those things of the prothesis which are considered in Bethlehem.

CHAPTER CXXXIX. Regarding the semicircle of the sanctuary [bema] and the veil of the holy table.

Let us also see those things that are outside the temple; which certainly signifies the visible world; and just as the sanctuary has a semicircle as if above heaven. This is found everywhere in all temples, so that it may signify the supercelestial, just as the niche, or prothesis, ^D to the side, as has been said, represents the cave in Bethlehem. But the holy veil on the divine table expresses the tabernacle of the immortal God, or the glory of God and His grace. For He indeed is veiled, clothed with light as with a garment, and sitting upon the most high throne of His glory; but arranged around Him are the Seraphim and angels and the souls of the saints, who, like pillars, possess these things, containing and enclosing the knowledge of His Gospels; which, descending, He Himself gave, and sent to the ends of the earth, and from the ends of the earth He gathered His Church, which He united to the angels.

CHAPTER CXL. What the many lights, the twelve lights, the triple lights, and the rest that are kindled in the church signify.

Therefore, just as in the visible heaven, in the temple the knowledge...

of the lights—the firmament, as it were—and the zones of the planets are shown forth. And there are other vessels suspended to receive lights: some are in the type of the ancient pillar of fire, erected in the form of a column; others in the type of the bush; others represent the chariot that carried away Elijah, ^A which are the wheels. And some are triple-flamed for the Trinity, as also the triple candles; others have seven lights according to the number of the gifts; others have twelve, for the choir of the apostles, in the midst of which rises one light, higher than the rest, as a type of the great Light, Jesus. There is also a double-candlestick, declaring His dual nature. And there are single lights, which designate either the unity of the Trinity, or else some one of the saints for whom they are suspended. For every saint is light by participation, and his soul shines like a living lamp. The firmness and beauty of the temple, and the pleasantness of the floor, signify the splendor, purity, and supreme beauty of the saints, and the delight of paradise. ^B Since we have said that the divine temple is an image of paradise, or rather, it offers even greater things than paradise—the heavenly gifts—for it contains not merely a tree of life, but Life itself, sacrificed and given in the sacred mysteries. It no longer possesses the tree of knowledge, which brings nakedness to those who eat of it unseasonably, but the living Wisdom, which offers and infuses itself as food and drink, inviting and instructing the foolish, and distributing its own sacrifices, its own body and blood, sacrificed for us, and no longer saying, "Do not eat of it, lest you die," but, ^C "Come, eat my bread, my body, and drink the wine which I have mixed for you, the blood of my new covenant. And leave behind the foolishness of disbelief, and you shall live. And seek the wisdom of piety, namely me, the wisdom of all, so that you may live forever," and what follows these things. And because the temple is beautiful, it is because He who has come to us is beautiful in splendor, as the One who is all-blameless; and He is the Bridegroom, beautiful, and she who is betrothed to Him is beautiful, the Church, as one without spot.

CHAPTER CLI. Why there are sacred veils in the temple, and the precious ornament, and the diverse fragrance.

But there are also precious veils in the temple, because “the Lord is clothed with majesty,” ^D and for the type of the divine virtue and glory. And the ornament is precious, because glory is with Him, and beauty and splendor belong to Him, and the wealth of His gifts is manifold. And the place is full of fragrance and perfumes. “For the scent of your perfumes,” it says, “is above all spices. And myrrh and stacte and cassia from your garments.” And the garments of Christ are those who live according to Him. Therefore, along with good and precious perfumes, we must bring to Him souls and bodies that are pure and well-smelling; seeing that we are, in an excellent manner, the temple of God, and the body and members of Christ, and it is for our sake that these sensible things [exist].

^A And these things truly typify us. For we are at once intelligible and sensible. And this is signified by the things of the sanctuary and those outside it, just as our Savior, having become for our sake twofold, remaining truly God, and having become and being truly man, without having ceased to be God.

Chapter CXLII.

De populi in templo statione.

Chapter CXLIII.

When and how the emperor communicates within the sacred bema.

Chapter CXLIV.

How the emperor is proclaimed.

submission and refuge to the One who is the beginning of all things, seeking the things of His grace. For he is a servant of God; and he requests to be consecrated. For by Him, Christ the King of kings, kings reign; and His kingdom alone is eternal. Whence he enters into His divine temple, as into a sacred royal palace, so that he may receive the things that belong to the kingdom. ^A

CHAPTER CXLV. How the emperor is crowned in the Church.

Therefore, the hierarch, who holds power over him and is able to sanctify, having received [the power of] the passionless and heavenly principality of the Spirit, receives him as he approaches. And he does not grant what he asks simply; but first, he requires him to confess his faith in God rightly, and his mind to be obedient and well-disposed in righteousness toward his subjects. ^B

CHAPTER CXLVI. Why the emperor is anointed with myrrh, and is perfected by prayers.

And when he has given this with his lips and signified it with his hand—for it is necessary that those things which pertain to God be secure and certain—he entrusts the things of the principality to him from the ambo above, proclaiming him in the midst of the people who are to be governed, and anointing him as emperor with the divine myrrh and most sacred prayers. By the myrrh, he marks him with the character and anointing of Him who is in reality the Lord of all, and establishes him on earth in His likeness, strengthening him with the Spirit, and bestowing upon him a grace that imparts [virtue] through the fragrance of the myrrh, so that he may appoint civil governors and military commanders. With the prayers, he fortifies, protects, strengthens, and perfects him, requesting for him those earthly and heavenly goods from Him who alone is strong and powerful and the Lord of all things. ^C Therefore, after the first prayer, he pours the myrrh upon his head in the form of a cross, showing that Christ anointed him, and that He who conquered by the cross prepares him to be a victor, and He who possesses eternal power and wears the crown of glory bestows power upon him too, and shows him to be the head of all. For this reason, he anoints only the head; and then he intones "Holy," signifying that he is sanctified from the Holy One and is consecrated, so that he may be the emperor of those sanctified by Christ. And he whose head is encircled—having been made the leader of all—is crowned. And having been crowned, he bows his head, rendering servitude to the Master of all. And he receives the second prayer, as receiving the greatest things, as a grateful servant from Christ, and as one chosen by Him. ^D

CHAPTER CXLVII. Why the new emperor is brought by imperial parents or by supreme commanders when he is about to be anointed.

For this reason, as one chosen for Him, either by an imperial father or by the first of those in authority, he is brought to the hierarch; being testified to even by this, that he has not come tyrannically, but has been chosen according to the laws, and brought forward to be appointed.

^A This was also done after the emperors, for others in positions of authority. For after their election and royal proclamation, they were brought to the Church, and before the holy doors, upon a table where an antimension was placed, the prayers and blessings of the patriarch were performed. And for this reason I believe the affairs of those leaders prospered, because they submitted themselves to the Church and received the holy prayers of the Church. But the emperor, after he is anointed and receives the blessing from the hands of the high priest, assumes the crown upon his head; and the cross as a sign of piety; and the *akakia*, which is dust in a handkerchief, signifying the corruptible nature of authority and the humility arising from this, and is deemed worthy of favorable acclamation from all, and so departs.

CHAPTER CXLIX. What the sacred mantle signifies, which the emperor puts on over his royal garments; and what the rod of light wood implies.

The sacred garment, which is the lord’s, is also worn over the royal vestments, signifying the order and reverence which he ought to show toward the Church, and [the] peace. He also takes a rod, not one that is heavy and hard, but light and soft, for the sake of correcting in gentleness, and not for being wrathful and destructive, nor for crushing and annihilating.

CHAPTER CL. Why the new emperor enters into the Holy [places].

And thus he proceeds before the holy martyrs, since he ought to rule well and bring peace to the Church, and proceed before her and govern her well, and pursue the turbulent, and compel all to be subject to her and to be her servants. For he himself also promises her servitude and faith, ^C proceeding uncovered before the awesome mysteries, and rendering maternal obedience to her; and that he will be running along the path which is according to God, and the straight and unerring one that leads to the kingdom of heaven. For after he has traversed the temple, signifying the life which is now, he stands at the gates of the altar, where he certainly stands near the priests who are praying for him, that he might attain the kingdom of Christ. And after a little while, he also receives that kingdom itself in a pledge.

CHAPTER CLI. That the emperor, upon entering the bema, partakes [of the Eucharist].

For after the celebration of the holy [liturgy], the king, having entered the altar as if into heaven, partakes of the heavenly kingdom itself, Jesus Christ our God; and the king is truly perfected by the holy communion, as the divine Dionysius says: because all things are perfected through it. Even if these things are outside the subject—for the discourse is about the temple—nevertheless they are consequences, for the discourse which was about those standing in the temple led us necessarily to this.

Clericus. Most necessarily, most divine master: for it was necessary for us to be taught about this as well.

Chapter 152. On the station of the faithful, the catechumens, and those burdened by sins.

^APontifex. So then, the pious people stand in the temple, which signifies this visible world of heaven and earth; and all the faithful, and they alone, dwell in this, who piously celebrate the Lord of heaven and earth in the land of God; but no one at all among the impious or heterodox; for there is no agreement between Christ and Belial. ^B Now, those who are indeed pious and confess the faith, but are not yet enlightened and have not received divine baptism, stand behind the ambo toward the lower parts of the temple. Therefore, as not yet being perfect faithful, nor sealed members of the Church, they are put outside when the mysteries are introduced. For these are not worthy of the communion of God; and even though they dwell in God’s creation, they are unworthy of communion with God, as having obtained only corruptible birth, and not having been counted worthy of incorruptibility and immortal life. These, then, are led out; but so also are those who have fallen after baptism, and have fallen into the denial of God, or have been defiled by fraternal blood by committing murder, or have perpetrated other things excluded from communion.

Chapter 153. That not all are now ordered to leave the church with the catechumens.

^CThese all, when the catechumens were departing, were formerly cast out. But now, because of persecutions and frequent circumstances, the Fathers having judged it to be good, the catechumens indeed, and the apostates, and the murderers are cast out; but the others, possessing only baptism, are released, their penitence being prompted privately by their spiritual Fathers. Therefore, those who are cast out remain around the narthexes, or in the catechumenia, while the sacred mysteries are being performed.

Chapter 154. Why church vestibules are called nartheces or ferulae, and why they are the places for catechumens.

^DNarthexes are so called, being the beginnings of temples, and catechumenia, that is, the house of the catechumens; and for this reason they were devised, so that even these might participate in divine things through hearing and sight alone, and might confess the faith through their lips and tongue, and sing the words of piety. However, they do not share in the standing with the faithful, nor in the prayer; for they are still uncommuned and separated. If, therefore, they are unworthy of the standing and prayer in the liturgy, they are much less worthy of the most tremendous communion. For this reason, we have said that those things which are in the narthex and those which are of the catechumens preserve the type of the earth alone, since they still live like animals upon the earth, whether those who have not yet been generated unto life (the unbaptized), or those (whether apostates or sinners) not living according to reason unto God; and on the earth even the unbelievers

and exiles from paradise ^A abide. And as long as we live this corruptible life, we dwell upon the earth together with the unbelievers and the irrational, though we are separated from them in our judgment; for we are believers in Christ, in Christ, and we live according to His Word. But then the unbelievers, together with the sinners, shall be separated from the righteous, and utterly cast out with the demons. Only the elect shall be with Christ and the angels, and shall be deemed worthy of communion with Christ.

CHAPTER CLV. Why we stand outside the temple in the prooemia of the prayers, and what is signified by our entering when the doors are opened (while the catechumens and penitents remain outside).

This also we signify now: in the beginnings of the hymns, we stand outside as if before paradise or even heaven itself, representing the earth alone. And often there are with us those who are penitent—whether they be those returning from apostasy, or those transformed from works of homicide, or those who are being catechized in the word of the faith. But when the doors are opened after the hymns said outside, we indeed enter into the divine temple as into paradise or heaven, while those others remain outside; the action signifies ^B to us that the heavenly things have been opened, and that we have already found the way into the Holy of Holies, and are ascending toward the light, and approaching and drawing near to the throne of the Lord. For we proceed toward the east and toward the sanctuary, and we are caught up as if in clouds ^C by the divine words and hymns, as if into the air, into the inner temple, to meet the Lord, who, by ascending into heaven, raised us up with Himself and prepared for us the way Himself, that we might always be with the Lord Himself, who is ministered for us. Therefore also the doors are opened and the veils are removed, so that those things which are above may be united with those which are below. But those catechumens and the rest are still on the earth, left entirely outside, as those who have denied God, or those who have killed their brother, or those catechumens and others in other sins who have entered but little; they do not ascend above, but are even thrust out after a little while. Since even the entering is but a little thing now, on account of the present life and the hope of perfection. But if one should depart uninitiated, he shall be utterly outside and alienated from the portion of Christ; just as he who has not taken care to perform the works of repentance, and has departed without repentance, shall be judged with the reprobate. But may God the Lord, who alone is good and merciful, grant that all who believe in Him, and have been baptized and catechized, together with those who have sinned after baptism, may depart in a state of repentance and be joined with Christ. But may even the impious ^D turn to Christ and become partakers of His glory, who is the honor and delight of life, through whom we ourselves truly exist, and through whom every creature has been made.

Cleric. We beseech thee, Master, that through the intercession and prayers of the saints, salvation may come to all.