given. And all the liturgical rubrics bear witness to this, as does the custom handed down to us from the Fathers from on high—a tradition which is, indeed, a divine rite, A in that the bread is exalted and offered to God, and there is the confession of the Trinity, and the invocation of the holy Theotokos, with praise offered to her for our assistance. And the "We magnify thee, all generations," which is rightly and acceptably sung to her, as was foretold by her and handed down from her, and as it is said, "We magnify." It is also necessary to say to her the angel’s salutation: "Hail, full of grace, the Lord is with thee." For He who was incarnate in her without subsistence became, and now dwells by grace above all; through whom, as Isaiah said, God was and is with us. And this we ask of her, and we cry aloud, "Through thee He is with us." May He be with us always through her. Amen.
Cleric. These things, Master, are very useful and beneficial to us, and it is altogether necessary for all to perform them, especially since you have commanded and instructed us to do them; we also diligently attend to them, and in all the churches, as you have commanded, we perform them. May it be granted to us to perform the divine things without sloth, always through your holy prayers. B
Pontiff. May this be granted by God through the intercession of the Mother of God, for you and for me, for we all need the help that comes through prayer. It is necessary and a duty to perform these things without ceasing, and to invoke the saints to intercede for us, and before all, the all-holy and purest Mother of God, who is above all, inasmuch as she is able to save us above all, for in many things we all offend. But let us now come to our own end, C that we may fulfill what we have promised.
CONCERNING OUR END AND THE SACRED ORDER OF BURIAL AND WHAT CUSTOMARILY TAKES PLACE FOR THE MEMORY OF THE DEPARTED
The things pertaining to our fearful and inevitable end, we ought to meditate upon continuously, unceasingly, and at every time; for this is as fruitful for us as it is to see the light, just as remembering God is as useful to us as breathing the air. For it says: "Remember thy last ends, and thou shalt never sin." D
A And, "Prepare thy works for thy departure." It is for this reason that all our concern, and our flight from the world, and retreats, and monasteries, and exercises exist, that when the end comes, we may be found prepared; for He who came to save us, and who saved us, teaches us thus, saying: "Be ye ready, for ye know not in what hour your Lord cometh." And that saying: "If the master of the house had known in what hour the thief would come, he would have watched, and would not have allowed his house to be broken into," and, "Be ye ready; for in such an hour as ye think not the Son of man cometh." Therefore, it is necessary for all of us always to be prepared for the departure, and not to be anxious solely about those things which we leave to others, but about ourselves, lest today our souls be required of us. And what profit will there be for us regarding those things about which we are anxious? Therefore, it is necessary to be unconcerned about present things, and to be humbled, and to repent, and to confess to God, and to provoke Him B to mercy, and to hasten to participate in the mystic communion, and to do this continuously with attention and humility of soul; for this is our being with God, and God being with us, for whose sake He was also incarnate.
CHAPTER CCCLX. On the fact that it is necessary to communicate in the tremendous mysteries assiduously, which is a matter of primary salvation.
For this reason, He also handed down these mysteries to us, so that we might be one with Him, and so that we, the bishops and priests, might continuously C minister in attention and compunction and confession, partaking of the fearful mysteries. The others, too, should themselves continuously enjoy communion in confession and contrition and piety of soul, and let none of those who fear and love the Lord let the forty days pass; but rather, according to his strength and attention, let him approach the communion of Christ more closely, and on every Lord's Day if possible, and especially the aged and the infirm; for this is our life and strength. But if some are afraid of death, let them be more zealous for communion; and let them not, like certain foolish people, fear to partake of life, saying: "Lest we die." Nay, you will rather die if you abstain from the fearful communion; for in this is life, health, strength, and viaticum for that eternal life for you. And if you are worthy here to live, D how much more will you obtain the present life from it as well, though it is of no use; for it is nothing but a laborious course that leads you to death and corruption, an interminable and unceasing struggle, and an unprofitable reward; a path filled with every fear and turmoil, a life by no means loved by the wise, since it is uncertain and corruptible and ever-deceitful and very anxious. But you will find the communion of the mysteries of Christ to be the author of life and strength for you; for He is the One whom the woman suffering from a flow of blood touched and was healed; and lepers were cleansed by His touch alone, and the dead rose when His hand touched them.
A And He will grant you life, let alone not kill you. If the end approaches you and the time is already present, draw near all the more, so that you may receive Him from here as a guarantee; for He Himself shall be there for you as life, and food, and light, and rest. And if you partake of Him here, you shall be shown mercy; and from here you shall have the first-fruits of that life; and you shall be with Him always, and your enemies shall flee far from you; for they shall not be able to prevail against you, since you have received the unquenchable fire with you. Let him who approaches the end, therefore, confess, let him repent, let him be prepared in all things; and let the imperfect one be perfected in the habit, so that he may not depart imperfect and without the most perfect garment of the habit. For I know many who are careless even in this, just as some were once neglectful regarding baptism. For as he who is not baptized is no Christian, so he who is not perfected in the habit shall not be a monk. And you shall learn the things pertaining to this from the teachers of the Church, and even more from Basil and Gregory; and let the words of these regarding baptism now be to you for the habit and for repentance. B But as for the one who has not come to be a monk, let this happen for him at his end; for the gift is great, it is the royal seal, it is a second baptism. It cleanses from sins, it imparts gifts and graces, it arms and marks, it delivers from enemies, it presents one to the King, and makes one His friend. If you draw near, you shall be enlightened and you shall not be put to shame; if you are cowardly, you do not repent; and you are dull. And how could you look upon the King? Nevertheless, repent even by words; call for a priest who has the power; humble yourself; make confession; repent truly; for the kingdom of heaven draws near to you all the more. Ask for forgiveness; show mercy from what you have; restore what was unjustly taken; if you can, restore fourfold to those you have defrauded, according to Zacchaeus; cease from doing evil hereafter; put away the harlot from you; banish the adulteress; be reconciled to one whom you have offended; give peace; receive peace, so that you may be with the friends of Christ. C Do the works of mercy, that you may attain divine mercy; and perform the anointing of holy oil according to the apostolic command, believing to find a wiping away of sins and a recovery from your illness. And having found forgiveness, if indeed you are healed in the flesh by divine mercy and arise, give thanks, and fulfill the things of your promise, remaining in repentance; and wait again for the end; for it shall come, and it is near; and you shall by no means escape it ever; and be prepared for it constantly. And often I say this to you: "Be ready." For the Saviour also always says this: "Be ready," that is, always. But if you are called by death, in order that, being found ready, you may be with God, and be ranked with His friends, and may enjoy the joy and delight that you desire; for this wretched pleasure that fawns upon you here falsely, you that do not know true pleasure—if therefore you want the true one, the one that is in the Existing One and does not cease, attain it. And these things are D and hate that of the flesh, so that of the things concerning those who are departing, as things that are owed by...
the Church. A
CHAPTER CCCLXI.
Concerning the burial of bishops, priests, and also of monks and laypersons.
The Church has received the tradition to bury a brother who has died in the faith in the following manner. As for a bishop or a priest, it entrusts him to the hands of priests, as a man who is entirely holy; and they clothe him in the clean vestments of his proper rank. First, they wash the body internally with water alone, using a sponge in the form of a cross, in token of the divine baptism, specifically upon the forehead, the eyes, the lips, the chest, and furthermore upon the knees and the hands. Then, having girded him from above, they clothe him in the pontifical or sacerdotal vestments, but they put common sandals upon his feet. Into his hands they place the holy Gospel, which is indeed read over him while he is already passing from this life, or even after death if time allows, since he lived according to the Gospel, and at the same time so that he may attain mercy and propitiation through the divine oracles. For what other things are more suitable for propitiating God on behalf of the deceased than these words: the incarnation of the Word announced, the doctrines, the mysteries, the giving of the remission of sins, the passions endured for our sake, the life-giving death, and the resurrection? These things, therefore, surpass every other order, and they are to be spoken even at the passing of priests. But for monks, the Psalter is read, which likewise is preserved among many and is still recited to this hour. And thus, prayer being performed as usual, along with the Trisagion and incense, because he has committed his spirit to God, the sanctified body is committed to the earth in a holy manner; for the incense offered to God is a propitiation for the dead, and a sign of his pious and orthodox life, which was of good odor because it was pure. B Afterward, they lift him up and bring him into the temple with lamps, signifying that divine and unfailing light. But if the deceased is a monk, after having washed him in the form of a cross, they clothe him in the garments of his monastic habit, and they sew the mantle upon him from above, which also serves as a shroud for him, and they make crosses upon it, because of Christ, to whom he has been crucified.
CHAPTER CCCLXII.
Why the holy image of Christ is placed upon the corpse of the deceased.
And they place [upon him] the image of Him whom he loved; and after a prayer has been said by the priest, they lift him and bear him into the divine temple with lamps. A similar thing is done for laypersons; for they clothe them in clean and ordinary garments, upon which they place a holy instrument, since he was a believer and holy, and for the sake of Christ’s protection, whose image is furthermore raised up because of the deceased's faith in Christ, and because he committed his soul to Him. Then, the prayer having been made, he is lifted up and brought into the temple of God with lamps. C
CHAPTER CCCLXIII.
Why the Trisagion hymn is sung when the deceased are brought into the temple.
But the hymn, while the priests and laypersons are being brought in... D
is sung with melody, because the deceased servants are servants of the Trinity, and they proclaimed this [Trinity], and in It [the Trinity] they were perfected, and in It they walk, and they shall be stationed with the angels who sing the Trisagion hymn unceasingly. A Yet the high priests are placed in the temple before the holy doors, or rather, closer to them—those whom the holy Dionysius says should be placed, as also the priests, before the altar where their ministry is performed—the monks in front of the holy doors where they have their station, and the laypersons in the middle of the temple, where they also have their order of standing. But now this is not done; for they place everyone in the middle of the temple. I believe this is because the space is wider, and so that all may see and attend, or because the officiating clergy perambulate the temple from the altar, through the entrances and incense, sanctifying everyone, and they themselves dedicate the divine temple to God; therefore, those who are departed are also brought in and placed in the middle of the temple, as if in heaven. Nevertheless, it is necessary that the mandates of the great Dionysius be kept, B as they clearly demonstrate the rank and grade of each person in their interment; for as Paul also says, "Each in his own order."
CHAPTER CCCLXIV.
Concerning cemeteries, and how the remains of the dead are buried in them. The ancient arrangement was indeed like this, as the so-called cemeteries indicate. For in the great precinct of the Holy Apostles in the city of Constantine, the high priests were from the beginning interred inside the altar [area], just as were the remains of the saints, because of the grace of the divine priesthood. Many write about this, saying that it happened in this way, recounting it concerning the remains of high priests. But the emperors [were buried] around the temple and in the area circling the temple, as is shown by their tombs, for they too were laypersons, even though they had received the anointing of the empire and were entrusted with the governance C of this worldly authority. And in monasteries, the designated cemeteries have separately the tombs of the ordained monks, and [even] beneath the altar, while separately there are those of the lay brothers. Therefore, it is also right here that the high priests be placed closer to the altar, the priests after them, and all the rest of the clergy; but the laypersons near the doors of the temple. And this is still observed more accurately in monasteries; for the superiors and the ordained priests chant inside the temple, but the lay monks or laypersons in the narthex, which we have known to have been done even in our time in certain holy monasteries. Now, however, all pious practices have been neglected D through carelessness, and the order of things has been dissolved; and everything is done in confusion, for disorder is yoked to pride from the beginning, and with it to avarice, and worldly counsels prevail more because of the passions of each individual, and the thoughts of the saints do not prevail. Many in these matters philosophize unphilosophically, or rather, it is better to say, irrationally. And they say, "What is this?" and "What is that? And why do they not bring the layperson inside?" Is he not a Christian? Yes, brother, he is a Christian, but he is not a priest; for a priest is one thing, and a layperson is another; ifthere were no distinction, then the layperson would also baptize, and perform priestly functions, and enter into the sanctuary.
CHAPTER CCCLXV.
A De illis qui inordinate ac confuse faciunt omnia; idque vehementer grave ac molestum esse.But why do I say these things? Those who mix everything together and act in confusion, placing no distinction between what is sacred and what is profane, dare to do this; and they allow those who are unworthy to enter the holy sanctuary, and they command—without the episcopal seal—that the holy Scriptures be read in church; and this has developed into such a ruinous plague that this disorder has passed into a custom, and many do not care at all about the sacred seal, but B they barely seek it when they are about to be promoted to orders, and they act then as if they are receiving it by custom. O man, do you consider these things small? And do you disregard the laws of the Fathers handed down from above? There is nothing small in the Church of the great God and our Savior Jesus Christ; nothing is without reason, since the Church belongs to the living Word Himself. Therefore, all things have the greatest reason. How, then, could anyone dare to treat the rational institutions of the Word of God with his own insults, and set himself up as a judge of their abolition? Do you not know that order holds all things together, as it is written? And that God is not a God of confusion, as the divinely inspired speaker said, C but of peace and order? And that the good order which is in heaven is also in the Church? Therefore, do not subvert the order handed down from above; but rather be one who preserves it, and be zealous for it as much as you can, and strive not only to preserve what you have received, and to increase these things with holy additions, and to adorn them as our Fathers did. Strive, therefore, for the holy orders, so that you may receive manifold rewards from God, as one who loves the beauty of the house of the Lord, and observe the holy order, and honor those standing in the sanctuary more than others, D according to their respective degree, in their standing, and in participating, and in receiving the *antidoron* and the holy things, and in the veneration of the venerable icons and the all-holy cross, as they have the sacred seal.
CHAPTER CCCLXVI.
De illis qui neglecto ordine in bema ingrediuntur, cum nec sacerdotes, nec monachi sint, arroganterque præ sacerdotibus et monachis stant vel sedent.Permit no one to enter the sanctuary except those who have been deemed worthy by the imposition of hands and have been chosen to minister to the eternal King; and after them, place the monks, and after the monks, the laity; and beware lest you give place to the proud to despise holy things, who, while they foolishly think on holy and divine matters, introduce their own vices and display them, and far from being sanctified, they are condemned and worthy of aversion. For they wish to participate in divine things according to their ignoble and abject status, and even to sit according to their wealth
despising the poor, and to surpass everyone in human terms, according to worldly authority. But God did not choose these things; for, as it says, "not many are wise according to the flesh, not many powerful, not many noble"—that is, those who appear to be the leading ones among men are few in number. But the Lord did not choose from among these, for these are the thoughts of the world, and not of God. And God made every human being from one source, and from one all mankind. But in order that He might put to shame those who have worldly mindsets, He chose, as it says, the foolish things of the world, and the weak things of the world, B and the ignoble things of the world, and the despised things of the world—things that are not and that seem as nothing—in order to bring to nothing things that are, that is, those that seem great and lofty, by means of humility and truth. "That all flesh may not boast," it says, "in the sight of God," and that no wise man, noble, strong, or rich person may say that he has provided for our salvation. For He who was humbled even unto flesh, and was incarnate of a humble, yet holy, woman, and was called a carpenter and the son of a carpenter, and was condemned even to the death of the cross, He Himself saved us and the whole world through fishermen, tent-makers, publicans, and Gentiles who believed in Him. Do not, therefore, glory in the flesh, whoever you are; for you are earthly, C and the more you grow rich from the earth, the greater corruption you draw upon yourself. But knowing that you are a layman, and have no priesthood, and have not chosen the monastic life, humble yourself and become your own true judge; and since you are not among the priests nor the monks, as a layman approach the true, pure, and only Judge. And being a layman, as you pray, see who among the laity is better than you, and who is purer—for there is no respect of persons with God—and who is more a friend to God than you, especially since you understand this well in royal courts; for if friends draw near to a king, how much more will his friends be near to God. Therefore, sinner, approach as a sinner, D and do not proceed before the monks in a way that shows contempt for them; for I have myself seen those who are most noble according to the world, yet wise in divine matters, preferring simple monks to themselves when they were approaching to receive the antidoron or the sanctified waters. Neither set yourself before the clergy, but remain in the order in which you find yourself, and with humility sit and stand, and approach the Lord; for "The Lord," it says, "resists the proud, but gives grace to the humble." But let these things be sufficient regarding the order in the holy Church, which mimics heaven, and regarding the reverence to be shown in divine matters. When the deceased has been laid out according to the order, the priest blesses God. For then it is even more necessary to bless the Lord, who led the man to the end of his course, and received his soul, and commits his body to the earth, and through death taught us vigilance, and has transferred him from this life to another life—namely, the eternal one—and has changed punishment into blessing, especially since He Himself became incarnate and died for us, and rose again and saved us, and will raise us up again, and, because He is good, will save
B us. Immediately, therefore, those who are chanting bring forward a similar song: "Blessed are You, O Lord, teach me Your statutes." And the Psalms of the Blameless [*Psalm CXVIII/CXIX in the Vulgate numbering*] are recited in sequence; and these are divided into three stations, both as a type and as a glory of the Trinity. These Psalms prescribe the conduct of the Savior and the life of the saints, in which every religious man ought to live. At each station, a prayer is made by all the priests; and again the Psalms are begun, with the word "Alleluia" being said at each verse. This signifies "The Lord is coming" and declares His second coming, in which He shall appear and raise all of us who have died. But in another station, "Give rest to Your servant" is said. And in another, "Have mercy on me, O Lord," as if from the mouth of the one lying there, which is a most appropriate and beneficial prayer.
The prayer of the priests, however, is done in this way: the deacon, having taken the censer and put incense into it, and having received a blessing from the priest, stands at the head of the one lying there, in the middle. And censing over the body, as if praying for him and offering incense to God, he says aloud: "Again and again, let us pray to the Lord in peace," teaching us, by means of the death that has occurred, that we also shall die, and that, being reconciled, we should pray for the one lying there, so that we might in some way be able to benefit him by our prayer, and that there might be peace for him with the grace of God. Then he prays for the rest of the soul of the departed, and that all his sins may be forgiven him, and that the Lord may place his soul in the rest of the righteous. And all with one voice cry out the most useful prayer: "Lord, have mercy." The deacon further C exhorts all to beseech from Christ the gifts of His mercy for the one lying there, namely the kingdom of heaven and the forgiveness of sins.
The priest, having first offered the prayer secretly to God with piety, calling Him the God of spirits—namely of angels and of souls—and of all flesh—namely of human beings possessing bodies—who destroyed death by death, and trampled down the devil by the cross, and granted life to the world by His own mortification: he prays that He might grant rest to the soul of the departed in a place of refreshment, from where all grief and sighing have fled or are far away, and that He might forgive him every sin of deed, word, and thought, since no one is free from sin except Him alone who became incarnate without sin; and because He Himself is just, and His word is truth, because He is also the Truth, and He Himself said: "I am the resurrection and the life." This, therefore, the priest also proclaims aloud, saying to God: "For You are the resurrection," for we hope that the one who is lying there D will live and rise again and will find rest in the Lord. This is therefore done in the three stations of the Psalm, "The Blameless." After which Psalm, verses are said expressing an anxious supplication to God for the sleeper; then a passage excerpted from the apostolic epistle concerning the hope of resurrection. Therefore, believers are called by the Apostle not "dead," but "those who are asleep," inasmuch as they are to be raised. Afterwards, Alleluia, as a sign of the coming of God and a proclamation of the presence of Christ and our own through Him.
A And incense, because of the grace of God that comes upon the remains of the deceased who is a believer; and the Gospel is read by the priest, manifesting our resurrection to us as though through an angel of God. And immediately after this comes another prayer, and after it the hymn of the final greeting.
CHAPTER CCCLXVII.
B What the hymn of greeting, which is sung over the deceased, signifies.The final greeting is for the sake of the transition and the departure from this life, and it is a communion and union, because in dying we are not separated from one another. For we shall all walk the same path and shall be arranged to be together, and we shall never be separated. For we shall live in Christ, and we are now united to Christ, journeying toward Him; and tomorrow we shall be with one another, both we who are living and those who have fallen asleep as they have; and upon the resurrection occurring through the communion of the true faith, all of us faithful together shall be with Christ. When the greeting hymn is finished, the aforementioned prayer is said again at the end, as a seal completing the hymns; and thus is the dismissal.
CHAPTER CCCLXVIII.
C What is signified by that which is sung afterwards: "Eternal be the memory."After the dismissal, there is the proclamation concerning the deceased, which is, "Eternal be the memory." And regarding these matters—I mean the greeting and the proclamation—the holy Dionysius discourses, saying concerning the hymn of greeting that it shows that we who are living in Christ are united with the departed. And concerning the proclamation, that they have been numbered with the saints and are worthy of their inheritance, just as they were in faith; and we believe and sing this, but it is also as an oblation of the deceased to God, and a prayer for him from us. The final prayer acts as a gift and a perfection, sending the soul forward into the enjoyment of God, and as it were delivering the soul and body of the departed to God. D Therefore, we accompany the body even to the grave, and we chant the Trisagion for the glorification of the Trinity of our one God. And we lay the remains in the grave and commit them to the earth through prayers, fulfilling the divine command, "You are earth, and to earth you shall return." We preach the resurrection, signing the remains with the sign of the cross, or pouring oil upon him in the form of a cross from the lamp, or casting earth with some instrument, because even if we have been born mortal, yet we shall rise again through Him who for our sake was incarnate and died in the flesh, and rose again, and bestowed [cont. on next page]
A His grace. And that the one being buried shall rise again, just as our Savior rose again, is shown by this, that after he is laid in the grave, oil is poured upon him in the form of a cross, as the Apostles have handed down, and as Dionysius writes; or rather, that even while he is being prepared for burial, the corpse ought to be anointed. For just as in baptism there is water and oil, it is right for these also to be applied to those who have lived faithfully and piously. Therefore, they wipe the remains with water and a sponge in the sign of the cross, upon the forehead, the eyes, the mouth, and the breast, and furthermore upon the knees and the hands, and they anoint them with oil. For oil is an indication of the contests. And that he who has fallen asleep, having struggled well and piously, has been perfected, and shall be deemed worthy of divine mercy and the brilliant joy of divine light.
CHAPTER CCCLXIX.
BWhy only twelve prostrations are made for the departed.And then, when the earth is cast upon him, a prayer is said as if for one committed to the earth, giving thanks, and as a seal and a completion. And when all have prostrated themselves twelve times before God for the departed, that He may be propitious to his life—which consists of twelve hours in the day and as many in the night—they depart, each meditating on similar things for himself, if indeed this be a care to any; moreover, they do not cease to pray for the departed evening and morning. Then they fulfill the instructions, first of all offering day by day the unbloody sacrifice, than which nothing will be more useful to the one sleeping, nor will anything provide such joy and illumination, and union with God, through the very blood of the Lord poured out for us unworthy ones, and the divine body being sacrificed. And this sacrifice those who are united according to the spirit, and who love more than those related by blood because they are united in the Spirit, offer continuously and daily throughout the C whole year and their entire life; and the more often they offer, the more they benefit and are benefited. For what is more fruitful than Christ being sacrificed for us? Some indeed do so as much as they are able and have the desire, but others offer it daily at the very least for forty days.
CHAPTER CCCLXX.
That the most holy sacrifice of the Supper is especially useful for the departed.But this is done because one of the holy Fathers, namely Gregory of Rome, who also wrote the Dialogues, delivered a certain brother from punishments by offering for him for forty days. That this sacrifice is most beneficial, and that it looses from the bonds of death, is made manifest by many signs that have occurred and have been committed to writing.
CHAPTER CCCLXXI.
On the offering of kollyva from grains and fruits, which is accustomed to be made for the departed.On the third day, they complete the three days by offering to God gifts from grain and various other fruits. But why fruits? Because man is a seed and
like fruit from the earth, and like grain cast into the ground, he will by the power of God rise again; and as it were, having sprouted into the future age, he will be presented to Christ perfect and living. A For just as the present fruit is buried in the earth, but sprouts afterward and brings forth fruit in abundance, so also man, given to the earth by death, will rise again. And Paul says this, making the resurrection manifest through the example of seeds. Some, indeed, assert that we perform this offering of fruits because of the miracle of the glorious martyr Theodore; but it is not only for that reason, although this also be divine and instituted by God, but rather, as we have said, on account of the word of Paul, who compared seeds to our bodies, which, being buried, are raised up far more honorable than they were. Therefore, we offer not only grain, but also many other types of seeds, and wine from the produce of the vine, since this too is a fruit of the tree, and was chosen along with grain for the sacrifice of Christ. And we offer these things also at the commemorations of the saints, because they too are a holy fruit of the earth, committed likewise to holy relics, and will rise in Christ. B And especially more than other crops, grain is offered, because the Savior compared His own most holy body to grain, saying: "Unless a grain of wheat falling into the earth shall have died, it remains alone," by which He shows His own resurrection: "but if it shall have died, it brings forth much fruit." Do you see why we set forth wheat? Moreover, from wheat comes all true bread; therefore Christ alone is the true and living bread, who even named Himself the bread of life, because, as I think, grain was given to us humans as food from the beginning, or rather because the mysteries were to be accomplished in bread made from wheat. C We perform the third, the ninth, and the rest [of the days] for the memory of the dead, especially indeed on account of the Trinity, since from It we have our being and life, and even, when death comes upon us for our good, our rising again. Some say, however, that this is also done because of the birth of man, since, when the seed has been introduced into the womb, the infant is fashioned on the third day, is knit together on the ninth, and on the fortieth is quickened and perfected. It is possible to think that the infant leaps in the third month, is perfect in the sixth, and is born in the ninth. D An anniversary is also celebrated, because the child born in the third month perceives, and gradually grows, receiving changes as a man in each year and in each three-year period of years, and especially when the third three-year period begins, which is the seventh year, since man is then perfect and cannot pass beyond the third three-year period of years, from which nine years consist, in which the number of the angelic orders is found; for they, by their own nature, being incorporeal and spiritual, represent the holy Trinity so much more exquisitely by their number, having attained immortal life. Indeed, three triads make nine; but for us, life is completed by seven years, and likewise mutations; although
we reach toward the third triad by the sixth [year], we cannot express it perfectly through the body, even if we represent the Trinity in another way, as is possible, being created to the image of God by our mind, word, and spirit. Whence, doing these things, and making the memorial on the third day and the others, we show forth and proclaim the Trinity, and [declare] that through It are all things of our life and salvation. Verily, these are good reflections, since both our birth and our being are from God, and these things are also understood for His glory; but the Church judges more spiritually and divinely, and ecclesiastical rites in no way consist of sensible things; whence, when the dead is brought to the temple, it is shown that he was created by God, and being dead, he is presented to God.
CHAPTER CCCLXXII. Why the memorial of the deceased is celebrated on the third, ninth, and fortieth day.
For this reason, we perform the memorial of the deceased on the third day, because he who received life from the Trinity will be seen transferred to a better life, changed into the nature created by God from the beginning, or even into a better one. The ninth day is celebrated similarly, so that the spirit, now released from the body, may be gathered with the holy angelic spirits, to whom it has become similar by nature, numbered among the nine orders, which thrice celebrate God proclaimed in the Trinity, and with them may be united to the spirits of all the saints. But we perform the memorial on the fortieth day because of the Ascension of the Savior, B which occurred on the fortieth day after the Resurrection, so that he too, rising at some time, might be taken up, caught up in the clouds, and meet the Judge, and thus be always with the Lord. And the third, sixth, and ninth months also proclaim this very thing: the Trinity, the God of all, and the memorial is made for the deceased to His glory; for man exists through It, and to It he goes, released from the body, and from It he hopes also to rise again. Similarly, the anniversary. Whence that is rightly proclaimed by the memorial three times, and by the completion which takes place after the year, namely that the Trinity, our God, is the life of all and the cause of life, and that It is the One to restore all things and that human nature is to be renewed by It.
CHAPTER CCCLXXIII. Why we celebrate the yearly memorial of those who have departed from life.
Therefore, the memorial of the deceased is also held by relatives every year, by which they show that he lives and is immortal in soul, and will one day be renewed, namely when the Creator wills and shall raise the body, and they testify to this by the offering of seeds; and also because, just as Christ died in the flesh, rose again, and lives, so we too, as Paul says, shall rise again and live in Him. And that He rose again and lives, His works testify, and the sacrifice offered for all to Him as One who lives.
A And it is celebrated, just as He commanded. Memory is therefore made at the times aforementioned, as we have said, for the causes described above; and to many of the saints it was shown and revealed how great is the utility that comes from these for the departed. For this reason, it is necessary for all to perform these memorials and with as much diligence as possible, and especially those of the most fearsome Sacrifice, because it was given for this very purpose: since by means of the prayers and supplications performed, and the sacred sacrifices, and good works done for the poor, not only is remission and relief and deliverance from punishments granted to those who have sinned and departed from the body in repentance, but even to those who have lived righteously and finished their life with a good and God-pleasing end, a greater purification and elevation is granted—as also seems to Chrysostom in his exposition on the Acts of the Apostles—and a greater nearness to God, and boldness before Him, and a more brilliant impartation of illumination from Him. B Let every believer know that if he loves his kinsman who has departed from this life, he confers great benefits upon him if he offers on his behalf; and he becomes the author of great joy for him if he gives alms to the poor, redeems captives, and does other things by which God is worshiped, and especially if he makes haste to have the bloodless sacrifices performed for him. For the particle in the awesome Sacrifice, and the commemoration of the person who has passed away made over it, unites him to God and provides that he invisibly becomes a participant of Him and communicates with Him. Hence, having attained the greatest utility from this, those brethren who have passed away in Christ in repentance are not only consoled and saved, but also the holy and divine souls of the saints rejoice greatly in these things that are done on their behalf, and they exult with joy, uniting themselves to Christ and communicating through this most holy sacrifice more purely and brilliantly, and, as they participate in His gifts more perfectly, they pour out prayers for us. C For this reason Christ accomplished this sacrifice and delivered it for the sanctification of all, and for illumination, and that they might be one with Him, just as He prayed. Wherefore, for those who remember them and perform the most holy sacrifices and the memorial in their honor, they continually pray, and become their mediators and intercessors, and they supplicate that they themselves also might come to a similar communion of Christ. D Wherefore, the commemoration of our brethren who have died must be stressed, so that others may also make commemoration of us, and sacrifices must be offered for the saints according to our ability, so that by consoling them in Christ, we may have them as joyful mediators before Him, and through them obtain salvation.
Clericus. Behold, you have declared everything to us, most holy one, and you have taught us accurately, and you have set forth the things pertaining to our end, and you have shown us what is profitable and salutary for us, D and you have expounded the rectitude of the faith. What then shall we render to you for your charity? We give thanks only to the one God in Trinity, who moved us to inquire,
A and to you for having provided us with discourse, having spoken more than we asked, and having instructed us; and may the reward from Him be great to you, and, as from God, manifold.
Bishop. We give thanks, brethren, and we offer glory to the Father, and to the Son, and to the Holy Spirit, the one God of ours in Trinity, who gives a word at the opening of the mouth, in whom we, hoping, have dared to speak of these things, which are above us, as they are divine and sublime. B This is therefore a gift of God, and for your sake, and not for my own, if indeed we have spoken anything useful at all; for I do not myself entirely believe, if I wish to tell the truth, that I have said anything useful and necessary, and conducive to benefit; since I know in part the lowly and sluggish and ignorant nature of my mind, even if I am not completely darkened. But if anyone should ask, "For what reason then did you set these forth?" I shall reply that it was for charity, since the brethren have often asked me, and because I wrote according to my ability, collecting what was not my own, but from Holy Scripture and our holy ones, and adding what follows from their own divine thoughts. If, therefore, anything useful or beneficial is found in what has been said, thanks be to God, and this is not ours, but belongs to the Divine Scriptures and the writings of the saints, and to you who have often questioned us in various ways, and to certain other brethren who have at times compelled us to this; C and the reward shall be yours in greater measure, you who gave the occasions and who, by your own humility and questioning in love, unlocked our very lowly, earthly, and humble mind through the grace of God in Trinity. May He be present, making these things fruitful for you, and beneficial to all the brethren, to His glory and our salvation, through His benevolence and goodness, in whom we, trusting, have dared to attempt things beyond our strength, and in whose love we have set them forth according to our ability. And may these things become His glory, and the salvation of us who are humble; for we have dedicated these things also to Him, the one God in Trinity, through the intercessions D of the ever-virgin and most holy, most glorious Theotokos, of the God-illumined and holy angels, of the God-speaking and blessed apostles, of the God-bearing and all-holy hierarchs, of the triumphant martyrs, and of the devout and just, and of all His holy ones from the beginning and even until the consummation of the age. For to Him is due all glory, greatness, and magnificence: to the Father, and to the Son, and to the Holy Spirit, the one God in Trinity, in one nature, power, and might, in three undivided and unconfused persons, always, now and ever, and unto the ages of ages. Amen.