let them keep watch, lest they be held to account for their temperance and the rest of their divine works. And let them take thought not only for the flesh, but also for their souls, since they perform a twofold service, being of body and soul, and the soul is by far better than the body, by as much as the incorruptible is better than the corruptible. Therefore, let them be diligent in the virtues, and especially in justice and truth; and in prayers for the thanksgiving of God; and further, in participating with attention in the most divine communion. For thus will God also be with them. And A let them rear their children in the discipline and admonition of the Lord, as the divine Paul teaches. And let them show mercy to the destitute brethren from the goods they have received from the Lord, so that they themselves may also obtain mercy, and together with their children may be found worthy of the kingdom of God. This much, according to our ability, has been said concerning honorable and chaste marriage.
CONCERNING THE SACRED RITE OF THE HOLY OIL, OR EUCHELAION.
Since falling into sin is something that happens to all people who live in this life, we must now speak B of the sacrament of holy oil, which has been granted for the redemption of our sins and for our healing and for the bestowal of divine mercy. This was delivered by the Savior to the Apostles as a manifest sign of divine compassion and gentleness; and the Church, as we have learned from James—who is called the brother of the Lord by Paul, and was held worthy to be called the brother of God through both the kinship of his birth and the imitation of his works, and was the first called to follow Christ, and was a high priest—rightly performs this. For if anyone falls into an infirmity of body, or even of the soul alone, the presbyters of the Church are summoned by him; for these have the power C to perform the sacraments, but certainly not the deacons.
CHAPTER CCLXXXIII. *Why there are seven presbyters in the Euchelaion, and why often three due to the scarcity of priests.*
The brother of God, indeed, does not state their number, but custom has taught that seven be called; I believe this is because of the seven gifts of the Spirit enumerated in Isaiah, or because of those seven priests of the old Law who, by the command of God, blew their trumpets seven times around Jericho and cast down its walls; just as these [priests], by divine decree, overthrow the wicked city and the high walls of the D haughty sins; or when the soul is dead as—according to the example of the Prophet, as upon the pa—
son of that Shumanite woman, the priests by praying seven times should raise it up, just as Elisha also did for the boy, having returned seven times and prayed seven times. Or as also Elijah, having prayed seven times, closed the heaven because of sins, and again opened it and brought down rain; so too these, having prayed seven times, might wash away the drought of sin, and—like Peter—open the heaven, having applied the key of grace, and bring down the mercy of forgiveness from God like rain. Such, then, is the meaning, as it seems to me, regarding the seven. But some, where there is a shortage of priests, summon only three. And this is not to be blamed. For it will be, first, on account of the power of the Trinity; next, also on account of what was done again by Elijah for a testimony and proclamation of the Trinity, when he raised the dead son of the Sarephthenian woman, having prayed three times and having bowed over him three times. Some, moreover, gather more than seven as a token of greater faith and zeal. But one should not be overly inquisitive about the number, since no number is written. Yet even if it is not written, it is necessary that the ancient tradition be kept. B Let there be seven, as is the ancient custom; but if there is necessity, the lesser number three; and let them say all those things that have been handed down to be said, since all that has been received from the Fathers is from the Spirit. But let not one priest perform the Euchelaion; for as it is written concerning a bishop that he is not to be ordained by one, so too regarding the Euchelaion, that it is not to be performed by one priest. "Let him call for the presbyters of the Church," he says, and not one presbyter. "And let them pray over him, anointing him with oil."
CAPUT CCLXXXIV. That the efficacy of the holy oil is greatest.
And what shall come of this? See that it is the greatest thing. "And the prayer," he says, "of faith shall save the sick, and the Lord will raise him up"—not men, but the Lord, C since they have put on the grace of the Lord’s priesthood. And what more shall the sufferer find? "And if he has committed sins, it shall be forgiven him." Do you see the power of this mystery? It both looses infirmity, and raises up those who are lying down, and forgives sins.
CAPUT CCLXXXV. Against the innovation of the Latins concerning the Euchelaion.
But the Latins, innovating in all things, have corrupted also the doctrine of this mystery. And they say that it is not to be given to the sick, but to the dying, because it forgives sins, so that he may not, if he happens to live again, commit sin. Alas for the madness! The Brother of God says: "And the prayer of faith shall save the sick, and the Lord shall raise him up"; but these say: "So that he may die." D Do you see how one who has been cast down from the cliff is always carried toward the precipices? "And if he has committed sins, it shall be forgiven him"—clearly so that he may be healed and raised up. And the Savior shows this, having said to the paralytic: "Your sins are forgiven you," and, "Rise and walk," and, "You have been made sound, sin no more, in order that you do not—"
suffer anything worse." But those who think the opposite to both the Savior and His apostles, maintain that this is to be conferred not for the relief of the sick, but for those who are dying. Wherefore they do not perform this according to the apostolic tradition, being called by those who have need of it, but they observe practices of their own invention. The holy Gospel indeed says: "And they anointed with oil many that were sick, and they healed them"; but they claim that it is given not for healing, but to the end that they might remain unhealed and die. O man, you are ignorant of the knowledge of the mysteries, and you are dangerously deceived. For the Gospel and the brother of Him who gave this have declared that this oil was instituted for the sick, that anointed ones, having had their sins forgiven, might be relieved, just as was declared to both paralytics; for to both the Savior said: "Your sins are forgiven you," thereby showing that the cause of the infirmity is sins. B
CAPUT CCLXXXVI. That the oil for the euchelaion is one thing, and the oil with which the dead are anointed is another.
Nevertheless, the dead also are anointed with oil, as the divine Dionysius says, as a sign of the anointing with oil received from the beginning in baptism, and he gives the reason for this rite, namely: because he who has died in Christ has fought the good and brave struggle, for which he had already been anointed beforehand, and now he is anointed with oil again. And this is done as a token of Christ and a seal of those who have departed in Christ, and for the sanctification of the bodies of the dead who have fought for Christ and lived piously on this earth, and in honor of them, because they lived according to Christ, of whom the sanctified oil of unction is the C sign. For this reason, also, on the most sacred relics of the martyrs, which are placed beneath the divine altar as in a monument, that same holy ointment is poured in place of this oil. For upon the perfect, the most perfect must be poured.
CAPUT CCLXXXVII. That oil is sprinkled upon deceased monks, and the dust from the censer upon the laity.
Therefore, we perform this custom as follows: Upon brothers who have died in Christ we pour oil, yet it is not the holy oil given to the living, says the brother of Christ, but oil taken from the lamp of the temple, or rather, from the altar. And we bury none of the monks without first pouring the oil of the vigil lamp onto their body, since it is sanctified, as it is burning in the presence of the Lord. And upon the lay brothers who have died in Christ, we sprinkle the dust from the censer, as being holy and sanctified, making the sign of the cross with the incense D before putting the earth upon them simply, committing him who is sanctified in Christ to the sanctified earth, according to the divine decree, until he shall rise again. Other more devout men, while still living, partake of the mystery of the euchelaion, for their own propitiation and the absolute remission of sins, and if to—
they are near unto death, they are preserved by it; and when they have fallen asleep, those who are present anoint them, for the most holy sealing of the departed one’s remains, and for honor and sanctification. For those who have struggled are worthy to be honored with sacred anointings, and those who have lived according to Christ ought to B be signed with the seal of Christ. Furthermore, they pour oil upon them as they are being buried, invoking the divine mercy. This is the purpose of the holy oil which is given to the living, that they may live and remain purified; it is not, however, given to the living so that they may die, nor so that they may not expect to rise; for it is provided rather so that the Lord may raise up those who have been anointed, and that their sins may be forgiven them. And this shall always be, and not just once. For it says: “Confess your sins to one another,” clearly always and not once; C “and pray for one another, so that you may be healed,” not once, but continuously, since we offend every day. But this later anointing, made from the lamp burning in the temple, is for the sealing and sanctification of the remains of the one who has departed, as they have been previously cleansed by the mysteries of Christ and sanctified by baptism, and by the myrrh, and by the fearful communion.
Now, some also perform a rite of oil over those who have fallen asleep in Christ. This some of the high priests forbid, as not being handed down in Scripture; but others do not, as it is done on behalf of their souls. I, therefore, having inquired as I was able concerning this, found that it is a good thing to be done, and those who wish to perform it ought not to be hindered. Nevertheless, this is not the oil handed down by the Savior and the apostles, of which the Gospel speaks, as we have said: “And they anointed many that were sick with oil, and healed them”; and D of which the Brother of the Lord writes in his Catholic Epistle. For that is one, and not many, and it is a single rite, and one of the seven mysteries. But oil is brought forward on behalf of the departed for the presentation and honor of God, for the sake of the mercy and compassion of the departed, just as candles and incense and other things are offered on their behalf in the temple and at their burials. As these are set forth as gifts, we intercede on behalf of the departed, and they obtain divine mercy, as the Church in her operation teaches, and as almost all the Fathers write, and before all the truly great and holy Athanasius, writing concerning candles and oil so that these might be offered on behalf of the dead, even if they have been dissolved into dust or into the air by fire; and the one is as a whole burnt offering, and the other as a sacrifice to God on their behalf; and he commands that these be offered. Whence also the lighting of lights at the tombs of the dead, and the offering of oil on their behalf with the most holy prayers, is not to be forbidden; for both by lighting candles and by bringing incense, we pray to God on their behalf; and this is the custom of the Church. But let us now look upon the matters concerning the Euchelaion.
A
Chapter CCLXXXVIII. On the sacred rite of the Euchelaion.
Seven presbyters are gathered, as we have said, and when they have put on the sacred stoles, which signify the grace of the Spirit dwelling in them, and the first among them has given the blessing—bearing the image of Christ, who is the head of all—the nocturnal canon is recited for him to whom the holy oil is to be given. When this is finished, a fervent prayer is offered, and absolution is granted, after he has knelt three times and asked for pardon from all, in confession of the Trinity from whom all perfect gifts come, and to confirm the pardon obtained in repentance, for the Trinity confirms all things; and three times it is granted to him by the priests. Then, after the blessing has been given again by the first priest, the peace is announced, which is proclaimed in all ceremonies, as it contains all things about which it is fitting to pray, B and it recalls the mystery which is being performed, and seeks the peace of God and His mercy. And when the peace has been given, and the prayer for mercy has been made, with certain verses said for the moving of God’s clemency, by the first priest and the others in turn, the prayer of the oil is said, and the oil is put into an urceus or some other vessel. At the same time, seven lights are kindled, according to the number of the priests, to signify the charisms of the Spirit; and so that the lamp may become divine through the holy oil; and it is offered as it were a burnt offering and a pure sacrifice to God, that we may obtain His mercy. The prayer says: “O Lord, in Thy piety and Thy mercies, heal our wounds,” for it refers in us to the healing of that wounded man whom Jesus, the Son of the Virgin Mary, C receiving [him] from Samaria, healed with wine and oil—that is, with His own blood and His mercies. Whence some also pour wine into the vessel before the oil. Afterwards, they pray that the oil may be blessed, and for the anointing to be for healing, for liberation from every harm, from bodily disease, from pollution of flesh and spirit, and also from every evil—namely, from all sin and malice—so that in it the name of Him who is God in Trinity may be glorified. And when the troparia have been completed, and all have said the prayer, the first of the priests stands again, and recites the second prayer of consecration.
Chapter CCLXXXIX. Why double prayers are used in all sacraments.
For here too there are two prayers that effect the sacrament, just as in all the mysteries, D and they signify Jesus, who is of two natures. For He, being incomprehensible, incorporeal, and ineffable, took on a body for our sake, and appeared comprehensible, and conversed among men, remaining God unchangeable, so that He might heal us in a double way, according to the invisible and the visible—I mean the soul and the body.
CHAPTER CCXC. That the mysteries consist of a double thing, material and spiritual, since we also are of a double substance.
A Furthermore, He gave double mysteries, visible indeed, composed of elements for the sake of our body, but spiritual and mystical and full of invisible grace for the sake of our soul; because by these mysteries we are cleansed and illumined both in body and in spirit, and at the same time we become partakers of healing and sanctification. Therefore, just as in the divine baptism there are two prayers for the sanctification of the water and the oil, and in ordinations there are two, and in the monastic habit the first consecratory ones are two, so also in the holy oil: after the first is said by all and the sign of the divine cross has been made, the second is performed by the first priest, who, while he signs it, all simultaneously sign the oil, and he says thus: B "O You to whom there is neither beginning nor end, Holy of Holies; admirable principal! You who from the beginning and always are merciful, who have no successor, for You are the same with Your Son and Spirit, always Father immutable, and Holy of Holies, that is, only holy, and the sanctification of those who are sanctified; but we are sinners and full of all impurity, and because we have a beginning, we are unstable: You therefore, who sent in Your mercy Your only-begotten Son, healing all our diseases and all our vices, send forth Your holy Spirit, and sanctify this oil." And immediately the first priest signs it, and all together; and he adds: "Make it to be for this Your servant, who is being anointed, for the perfect redemption of his transgressions (a truly great gift), C for the sanctification of soul and body (behold also a second, greatest grace), for the inheritance of the kingdom of heaven (behold also the perfect gift, our salvation, and the inheritance of the kingdom and glory of God)." And whence is this good for us? "Because You are," he says, "a God of mercy and kindness." And he glorifies Him with a loud voice, the Father with the Son and the Spirit. And thus the oil is now sanctified and possesses divine power, and provides everything in the prayer to those who use it with faith. For all the effective words of the prayer, spoken through the priest who has put on grace by the ordination of God. D But after the prayer, the apostolic words of the brother of God are immediately read, rightly testifying to us whence we received this tradition. Then the Alleluia is chanted, because the advent of divine grace has occurred, and because the Lord comes through the Gospel. Therefore, for His glory and our sanctification, incense is brought as an odor of sweetness and a communication of divine grace. And the Gospel is immediately read over the head of him who receives the sacrament by the first priest, for the turning away from him of every enemy, for his blessing, for the cleansing of his mind and of all his senses. And after the Gospel, a prayer of supplication is said for the remission of his sins, and for the grace of healing, both bodily and spiritual; which is the first, and it is said so that it might be heard, while the other priests also pray. After it, a second is said secretly, another according to the form of...
pattern set forth, being also for health and the redemption of sins, invoking the holy Father, the physician of souls and bodies, who also sent his only-begotten Son into the world, healing every disease and redeeming from death, that he might also heal his falling servant from the manifold disease enclosing him, through the grace of his Christ, and make him alive by the intercessions of the Mother of God, and all his saints. This prayer, then, laying his hand upon the head of the penitent, he says B, showing that he performs the healing in imitation of the Master, who laid his hand upon the sick and healed them by his touch. And as one acting by the grace of God, being sanctified by ordination, he cleanses and sanctifies by the touch of his hand. At the end of the prayer, he anoints him with the oil in the form of a cross, both upon the forehead, for the sake of the inner thoughts, and anointing the sensory organs in the face, and lastly the hands, cleansing him from evil thoughts and deeds, and fencing him with the holy oil and the sign of the cross, and sanctifying him completely, saying as he marks him: "Our help is in the name of the Lord," witnessing that help is present from no other, but only from the merciful God. And thus, C sealing him with his hand, he departs, the one who has been anointed kissing the hand that sanctified him. And in order, the other priests likewise perform the same. Now the first two prayers are for the purpose of hallowing and sanctifying the oil. But these two are propitiatory on behalf of the one being anointed, and are directed to God for his healing in soul and body. And the first is said aloud, and another prayer is said by another priest, just as the Apostolic and Gospel pericopes are read; all are suited to the work. But the latter, "Holy Father," being read by all secretly, as has been said, shows them all to be of one mind in the petition, and invokes all the saints into the aid of the work along with the common advocate, namely, the most holy Mother of God. Finally, they cry out for the completion D of the work, and for the true cause, saying: "For thou art the fountain of healings, O our God." Thus, then, being anointed on his forehead, as has been said, by all the priests, he is sanctified in his mind. Then, in the form of a cross, he is anointed on the face for the sake of his senses; and lastly on the hands, the priests cleansing, through the holy oil in Christ the merciful, his defiled senses and soul with prayers, and providing complete healing by the seal and by grace. Each priest, therefore, performs the whole order as we have said, the deacon or reader reading the Apostle, and the priest the Gospel, and pronouncing the first sacred prayer so that it may be heard, and the second secretly while he anoints. And finally, they seal the one who has been anointed with the right hand, he kissing the hand of the one who has ministered.
A Once everyone has finished the customary rites, and after a fervent prayer has been made, the first of the priests reads the final prayer of absolution over the head of the one who is receiving the rite, with all the priests touching him with their hands as fellow ministers and co-officiants. For this reason, he makes mention of them in the prayer as concelebrants and fellow presbyters. And finally, having proclaimed aloud the God of those who repent, and having glorified Him as is fitting for our sins and our repentance, he performs the prayer of dismissal.
And thus, the man who called them together, having performed the rites of the ceremony, B once again falls before the priests at the end and requests absolution from them three times; and he receives it for all, and is fully assured that he has received forgiveness. Nevertheless, he afterwards also receives instruction from the first of the priests: that since he has received absolution, he ought to be watchful and not sin in the future. This is the Savior's command to the paralytic of old. Therefore, he too, bowing his head as if receiving instruction, is blessed by all, and the priests depart. This, too, concerns the holy oil.
CAPUT CCXCI. What and how great things the sacred oil accomplishes.
This every Christian should strive to fulfill, and should call together the priests of God to pray and intercede for him, and to anoint him with this oil. For you know what very great divine charisms it is capable of bestowing: relief from infirmities, remission of sins, it grants sanctification, divine strength, and finally, it is a harbinger of the kingdom of heaven. C And let none of the blasphemous say, "It is oil, and what can that which is pressed from an olive tree accomplish?" It is indeed oil, but it is grace-filled through the invocation of the divine name. For where there is the invocation of God, all things are divine and possess the power of God, and all the more where the invocation of God occurs through divine men. Divine, indeed, are the priests who, by ordination, have become enriched with the power of God. Therefore, this oil is divine, as it has been blessed by the priests in the invocation of God; and it is holy, and full of the divine grace of the Holy Spirit, just as is the water of baptism—which, although it is mere water, is filled with the Spirit, and cleanses souls, and recreates man, and makes him a son of God, and renders him without sin. For it is the nature of water D alone to cleanse the filth of the body and to quench thirst; but the holy water cleanses both the soul and the body together, and sanctifies, and recreates, and refreshes spiritually, and makes them sons of God. Just as any ointment whatsoever refreshes and delights only the senses with its sweet odor, whether it is poured out or kept in a vessel, but the holy ointment breathes in divine life—or rather, it re-vivifies and renews in the Spirit, and fills us with the fragrance of these graces, and imparts the seal and the inspiration of grace in the living ointment of Christ; not as ointment merely, but as holy ointment by the rite, possessing the grace of the Spirit. Thus, therefore, this is oil, but it is holy oil through the sacred rite, and filled with divine power; and while it delights sensibly, it can at once illuminate souls and sanctify also the body and spirit, and remove wounds, and likewise heal infirmities, and cleanse from the mire of sins,
and be to us a provider of God’s mercy, possessing power and cheerfulness.
CHAPTER CCXCI. That what remains after the administration of holy oil ought to be preserved.
A Therefore, this must be guarded and honored, and by no means neglected. I have known regarding this, just as with the most divine water of baptism, how some, not knowing the mystery or rejecting it, use it however it may happen; and often, as ought not to be, it is cast away or consumed by animals, and for the many there is no concern for it. But let it be known to the negligent that a heavy condemnation hangs over them on account of this. Furthermore, let them reason about this matter. If water, when sanctified, regenerates and reforms man, and without it one is not a Christian, while oil heals and imparts the forgiveness of sins, and the Holy Spirit does not disdain to descend upon them for my sake—for He is pleased to be united with the waters and the oil, and with other created things and elements, for my healing and correction—how would a man not be worthy of condemnation and daring who pours these out and tramples them underfoot? Or who, being contemptuous and negligent, allows them to be poured out and corrupted as it may happen? Or who does not hold in honor those things by which the virtue of God is represented, and in which His name has been invoked, and His seal has been made by the hand of the priest? B Know therefore, O negligent one, that thou shalt be condemned, and shalt hear with those: “Behold, ye despisers, and wonder, and perish,” says the Lord. But that this may not happen, but rather that by glorifying God on account of this we may be glorified by God—whom the heavens and the earth glorify, and all things are full of His glory, as the angels sing—and that we may abundantly partake of the reward of our piety and our honor toward divine things, let us honor these as holy, and let us attend to them fittingly, and let us strive to deposit them in a separate and sacred place. For, He says, His rest shall be honor; and make your children pious, and for those who love divine things and the adornment of the house of God and the things placed therein, the Church prays that they may be glorified in return by divine power and glory. C
Clericus: It is most necessary, holy master, and useful and binding upon us, as thou hast taught, to honor sacred and divine and sanctified things, and most grievous to neglect things that are likewise divine and sacred.
Pontifex: Most necessary, brother, as we also have spoken and command you. But due to the outrage of him who proceeds against holy things, negligence is frequent, and the condemnation is bitter. And indeed, negligence is found among many not only in these things, but even in the decorum of the church and the sanctuary, the dread altar, the sacred vessels, and in them—alas!—the most awesome mysteries. For at the time of the holy D
A communion, not having their minds upon what they are doing, as many do not, nor considering, as it seems, what these most divine things are, they handle them carelessly, and suffer particles and drops from them to fall, through want of due care, into the sacred vessels, or even throw them away through inattention. And again, these things themselves, being pre-sanctified and kept out of necessity for the faithful, and called the divine deposit—and truly being the real and living and only deposit—they do not honor or manage as such a living deposit of God, which is sought back from us, nor do they guard it to the best of their power; but, even if it is a dreadful thing to say, yet for the sake of attention it must be said, they allow them to perish, and touch them as it happens, and place them where they ought not. And there is not much discourse among many concerning this, and hardly any take thought for it.
Cleric, Behold, we are afraid at this, Master; and what should happen if something should occur beyond our intention? B
CHAPTER CCXCII. That the faults of priests must be corrected by archbishops.
Archbishop, If something from among these things that ought not to happen does occur, God will forgive the one who ministers, provided he has done everything he could and has kept attention and caution in himself; but if something has occurred unexpectedly, he must repent of this and confess it to the archbishop; for the works of priests are specific, and must be corrected by archbishops. Nevertheless, there will be some indulgence for him, because he did not act negligently nor disregard it entirely, but it was an unintended and unforeseen occurrence. But if it happened through negligence and contempt, and because he did not make much account of this, nor was at all concerned, the condemnation will be great; and he who is at fault will be corrected—reformed by the canon—if he truly repents and grieves for his fault. But let us go now to the sacred prayers, so that we may bring the matters under inquiry to their conclusion.
Cleric, Regarding this, it remains yet for us to know, holy Master, the number and purpose of the sacred prayers that have been handed down to us; therefore, satisfy our good desire concerning them.
Archbishop, Your desire and inquiry is good, and the work is above every good work, since it concerns what is good; but it is beyond me, as I have often said. And in daring to touch upon things beyond me for your sake in love, I fear lest I appear to think above my station, and to attempt things that are not proper, and to set my hand to things D beyond my capacity. But nevertheless, since these things are said for love, I shall not hesitate to speak to you who inquire, according to my humble knowledge and dim understanding, even if to some I might seem, perhaps, to speak beyond what is proper and in ignorance. For everything that is done for the love of Christ and the brethren is divine. I for my part exhort all who are present to this in love: that if the written word, in some respect, should appear beneficial and be in accord with the divine