Exposition of the Divine Temple

EXPOSITION OF THE DIVINE TEMPLE

BY THE SAME, AN EXPOSITION OF THE DIVINE TEMPLE AND OF ITS SACERDOTAL ORDERS, DEACONS, AND BISHOPS, AND OF THE SACRED VESTMENTS WITH WHICH EACH OF THEM IS CLAD, AS WELL AS OF THE DIVINE LITURGY, Wherein the rationale of each individual thing performed in that divine rite is rendered. Sent to the pious men of Crete who requested that it be given to them.

^A Moved by divine love to learn what the symbols of those things performed in the divine synaxis—or liturgy—truly signify, and what the sacred vestments mean, you are driven by divine charity so that you might learn. Therefore, receive in charity the words concerning these things that we present to you, which we ourselves likewise utter, trusting in the love of the Spirit, and especially regarding the greatest of the works of the self-loving God: "For God so loved us," as it is written, "that He gave His only-begotten Son for us." He came, therefore, in love—He who is everywhere present—and dwelt among us, born an infant from a Virgin, and passed through the various ages of life, so that I might be entirely purified and might receive holiness through His words and deeds. Finally, He gave Himself to me for communion. For since He was united to the first-fruits of the flesh, which He assumed from the Virgin, it was necessary ^B that this union should also flow forth in act and operation to all the faithful. For this is my being re-formed and made alive. For, He says, "Unless you eat the flesh of the Son

of man, and drink His blood, you have no life in yourselves. And, "I live, and he who eats Me shall live because of Me." He has graciously accomplished this through the mysteries.

1. What the holy baptism effects. And certainly, through baptism He regenerates us, and grants us His own generation, which is separated from every evil passion. And by the laying on of hands and the inspiration, He implants the grace of the ointment.

^B 2. What the holy ointment is. The ointment itself is truly He. "For ointment," He says, "is Your name poured forth." He anointed Himself as God, and He was anointed as man. Therefore, by graciously anointing us also, He bestows upon us the fragrant and living power of the Spirit. And He gives a third and greatest of all, that we should be partakers of Him, just as He showed in the giving of the mysteries. For He took bread and performed the sacred rite, and the cup likewise. And of one He said, "This is My body"; of the other, "This is My blood." And He did not only perform the sacred rite, but also called us to communion. "Take, eat," He says, "and drink of it, all of you." And He did not only do this then, but He also handed it down to be performed until the end by His own proper ministers. "Do this," He says, "in remembrance of Me." And with good reason. For if He, although God immutable, became a partaker of flesh and blood in a way conformable to us, and appeared as man like us, so that we might become sharers and partners of His divinity: this most divine thing has been done in a way surpassing all comprehension; so that He, who is omnipotent, might mingle Himself with those things by which we are nourished and by which we drink, and by His divine power transmuting the bread and the cup into His body and ^C blood. Through these, therefore, He is inserted and mingled with us; and being the Sun of righteousness, He shines upon us, bestowing upon us illuminations conformable to our purity. And He does not act simply as the sun, merely casting down rays, but He furthermore renders what is impure pure, and makes us capable of the light.

When, therefore, the sacrifice is of such a kind, and this is the end of the divine incarnation (for by it, indeed, we become partakers of God, and gods by grace), the Church of Christ also has a greater and more holy zeal for this: whence she also continuously performs what she received from the beginning, and through holy symbols teaches things that surpass all comprehension. And such glory encompasses the things performed visibly, that they are a marvel to all. But the mind of all does not penetrate to the knowledge of what is performed. Whence also many are ^D perplexed, and seek the reasons for these things; and certainly the things performed there transcend all comprehension. Nor can the human, nor even the angelic intellect, explain and teach how the incarnation of God, or how the communion comes to occur, or what the essence is of those things which the Church signifies and performs. But not...

^A God has not left us ignorant of matters pertaining to Himself; rather, as much as it is possible to know, and as much as one is able to seek and find, and to arrive at a perception of His things, He has provided us with opportunities, since even these things were done for our sake. Insofar, therefore, as we have been able to know, and insofar as it has been granted to us—being minimal and humble as we are—regarding the things about which you asked, thinking us to be something, we speak in love, having gathered the greater part from the Fathers. For we have neither introduced anything newer than what was handed down to us, nor have we altered what we received; rather, we have kept them, just as the Symbol of the faith, and as it was given by the Savior Himself and the apostles and the Fathers, so we perform the sacred liturgy. And as the Lord ^B performed the sacred action while with His disciples, and breaking the bread and distributing it to them, and the cup likewise, so also the Church does, with the hierarch performing the sacred action with the priests, and distributing to all, or even a priest with his colleagues. This also the successor of the apostles, the holy Dionysius, testifies to, teaching us to perform the sacred action just as we do. And the God-speakers, Basil and Chrysostom, in setting forth the order of the mystagogy more broadly, have thus handed down that we act just as our Church does, and their prayers for the liturgy bear witness to this, teaching the first and second entrance, and the rest of the sacred rite. And the holy temple, the Fathers ^C also transmit, is not accessible to all, but is worthy of reverence, and most especially the fearful altar. And it is clear, as they cast out the catechumens. And the holy Ambrose also drove the emperor Theodosius from the temple and the altar; and the holy Gregory the Dialogist not only testifies that the sacrifice is offered with leavened bread, but also holds sacred temples in great veneration, not allowing the remains of just anyone to be buried in them. But also the great Isidore of Pelusium, being an ancient of the Fathers, in many of his letters speaks more clearly concerning the order of our liturgy. And the divinely wise Maximus, when he sets forth the ^D mystery of the sacred liturgy, which our Church performs, also interprets the reasons for the things that occur within it. From which things we, having gleaned as from the Fathers, and whatever else we have known from those before us, we write to you, trusting in the grace of God. And so first we speak concerning the divine house. For since the temple and the priest are the instruments serving the sacrifice—the one performing the sacred action, and the other holding the altar—it is appropriate to speak of both.

3. What is the divine temple.

^A is rendered wholly a dwelling-place of God, and it does not have everything open to everyone, but some things are for the priests, and others for the laity.

4. Why the temple is twofold. This [temple] also represents in a twofold manner: through the adyta and the exterior parts, it signifies Christ Himself, who is twofold, being both God and man together. Both the invisible and the visible, and likewise humanity, composed of soul and body. But it also represents in an extraordinary way the mystery of the Trinity, which is unapproachable in essence, but known by providence and power. In a particular way, it figures this visible world, and the other which escapes the senses. Nay, more, it imitates the visible alone: the heaven, indeed, through the sacred tribunal, but earthly things through the rest of the temple. By another intention, the entire divine ^B temple is viewed in a threefold manner: I refer to those outside the temple, the temple itself, and the sanctuary. This also signifies the Trinity, and the ranks of those above arranged in a trinitarian manner, and the crowds of the faithful divided into a trinity—I mean the clergy, the perfect believers, and those who are in penance. But also, the form of this divine temple teaches about things on earth, in heaven, and above the heavens. And indeed, the narthex [signifies] things on earth, the temple itself heaven, and the holiest tribunal that which is above the heavens.

5. What the holy table signifies. Therefore, in the sanctuary, the divine temple, by means of the fearful altar—that is to say, the holy table—presents the Lord of heaven to be contemplated by us; which is also called the Holy of Holies, the throne, the place of God, the resting-place, the propitiatory, the workshop of the great sacrifice, the monument of Christ, and the tabernacle of His glory. ^C

6. What the veil is. And by the veil at the altar, it figures the heavenly tabernacle around God, where the hosts of angels are, and where the rest of the saints is.

7. What the cancelli are. And by the lattices, or the intercolumniations, [it signifies] the difference between those things perceived by the senses and those perceived by the intellect alone.

8. What the names of the four Evangelists on the altar cloths signify, and what the *katasarka* is. The holy table has four parts of cloth at its four corners, because the fullness of the Church has been woven together from the four ends of the world. And the names of the four Evangelists are in the four corners, because through them the Church was founded and established, and the Gospel has traversed the whole world of the earth.

9. What the *katasarka* signifies; and what the *trapezophorion* is. The *katasarka*, as it is called, is direct. And after it, it possesses another *trapezophorion*, because it is the tomb ^D and throne of Jesus. And the one is like a linen shroud, and

^A that which wraps the dead body; the other, as a garment of glory, as even the psalm which is used when it is set in place declares: "The Lord has reigned, He has clothed Himself with splendor."

10. Why the altar is of stone. The altar is of stone because it represents Christ, who is also named the Rock as our foundation, and the head of the corner, and the cornerstone; and because the rock that once watered Israel with the waters flowing from it was a type of this. For now, it waters us, the new Israel, not by gushing forth water, but by providing the streams of eternal life; the living blood, I say, of the Word. And by the sacred throne (it represents) the Word who was incarnate and sits at the right hand of the Father in the heavens.

11. What the steps of the sanctuary denote. By the ascents, the order and ascent of each of the holy men and angels.

12. Whom the high priest represents when entering the sanctuary. And through the high priest, Jesus ^B is represented.

13. What the Gospel and the cross placed on the altar (mean). The holy Gospel, being seen on the altar, represents Him, and the cross indicates His sacrifice.

14. Why the sacred relics of the martyrs are under the altar. Beneath the table are placed the sacred relics of the martyrs, as those whose ^C spirits are always present with Christ, the great martyr of the Father. Furthermore, the altar contains them as the foundations of the Church, which were established first by the blood of Christ, and then through Him, by that of the martyrs.

15. Why the holy altar is anointed with holy myrrh. It is anointed with myrrh because it is full of the activity of the Spirit, and has the living myrrh being celebrated.

16. Why it has vestments covering it. It is covered and adorned with vestments, because the things upon it are difficult to contemplate and cannot be grasped by all.

17. Why it is elevated. And it is elevated and most brilliant, as the throne of God. ^D

18. Whom those in the sanctuary represent. By the orders of those entering the sanctuary, the extra-mundane, or heavenly, powers are suggested to us.

19. What the incense is. And by the incense starting from the altar, the self-communicating and fragrant grace of the Spirit.

20. What the lights are. And by the lighted lamps, the perpetual and unfailing illumination of the Spirit that comes to be in the saints. And these are the things which the Church images forth in the sanctuary.

^A 21. What the part of the temple outside the bema signifies. Through the temple as a whole, it brings to our contemplation this earthly world, as we have said before, or even the visible heaven. For when we offer prayers before the temple, we speak of it as occupying the place of heaven, and as having the divine temple of the paradise in Eden.

22. What the veils at the doors of the narthex are. Therefore, in sacred monasteries, while they are chanting outside, the temple is also closed off by certain veils, which those who enter draw aside; by this they declare that Christ has descended even to us, and has broken down the middle wall of partition, and by giving peace, has raised us up into the heavens. But those who have fallen into sins—that is to say, the penitents—do not dare to enter within. And when we dedicate the temple with solemn rite, we express a certain type of this; but when we pour forth prayers inside, and offer the sacrifice that is to be dreaded above all others, we hold the altar as another heaven, whereas we look upon the temple as signifying earthly things; for all flock together and congregate therein, and together send up their prayers to God.

^B 23. What the ambo signifies. The ambo which is before the bema signifies the stone that was rolled away from the tomb, where also, maintaining the angelic type, deacons and priests proclaim the divine Gospel—the deacons in the liturgy, and the priests in the morning service, reciting the matutinal Gospels in a clear voice.

24. What the beauty of the temple is. The beauty of the temple teaches the beauty of creation; the lamps burning on high imitate the splendor of the stars; the circle (the corona hanging in the middle of the church) imitates the firmament. ^C

25. What the things offered denote (oil, wax, and incense). We offer oil, and wax, and incense: the former as an expression of divine mercy; the latter, as it is composed of ten thousand flowers, as an indication of our complete offering, and a certain sacrifice of all our affairs, provided through it. This incense, however, is a sign of divine charity and the fragrance of the Spirit, which pours itself out upon all.

^D 26. Who the priests represent. The priests, beginning the divine hymns from within the holy bema, bear the image of the first orders who are next to God.

27. Who the other clergy represent. The deacons, with the readers and cantors, receiving the divine psalms and sacred Scriptures in order, show forth the middle choirs of the heavenly hosts.

28. Who the faithful people represent. All the people, having right sentiments regarding the faith with a proposal of soul, are joined with those who sing, calling upon the mercy from God. This body declares the final order of the angels, with whom it is not right that one who is a wrongdoer or a heretic should stand. For there is no fellowship with light.

But if anyone should turn back toward the light, he is then to be received by those of the light. And the divine temple indicates as much, even if there are yet more things than these to be understood by those who have obtained from God the power to contemplate. A priest is primarily called in the holy Scriptures an angel of the almighty Lord, as one who announces divine precepts and fulfills the will of God. Moreover, he images Jesus, for he possesses His power through ordination.

29. Who is prefigured by the bishop.

30. What are the orders of those ordained in the sanctuary.

31. What is the "initiatory" [office].

32. What is the "liturgical" [office].

^A 23. What is signified by the sticharion or tunic. This sticharion manifests the luminous vesture of the angels; for we know that angels have often appeared clothed in shining raiment, just as the one in the sepulcher appeared clothed in a white robe. Furthermore, it teaches that the priestly state must be pure and free from all defilement, on account of which purity the priest is judged worthy of this grace. He bears witness to the same thing when, in putting it on, he pronounces these words: "My soul shall exult in the Lord; for He has clothed me in the garment of salvation," and what follows.

24. That the deacon has a sticharion and an orarion. The deacon, having received an angelic order, as has been said, is clothed in this, and he carries upon his shoulders the diaconal stole, which we call the orarion.

^B 25. What the orarion is. This in truth signifies wings, by reason of the immaterial and intellectual nature of the angelic order.

26. Why the deacon, when he communicates, girds himself with the orarion. Wherefore, also, imitating the Cherubim that cover their faces, even he himself, during the solemnities of the Liturgy, when he is about to partake of the Sacrament, girds himself. Moreover, he bears written upon the diaconal stole, "Holy, holy, holy," by which the ministerial order of the holy angels is expressed.

27. What the rivers ^C on the episcopal sticharion signify. The pontifical sticharion, however, has what are called rivers descending from above, signifying the teaching grace within it, and at the same time the variety of charisms from above that are poured out through it unto all people. For even among the angels there is not the same order and rank for all, but there too there are teachers of those who are at a lower level, and dispensers of illuminations. They are called "rivers" on account of the voice of the Savior in the Gospel, saying, "He who believes in me, rivers of living water shall flow from his belly."

28. What the rivers and the cups [poula] on the episcopal mandyas or pallium signify. This same thing is shown by the pontifical mandyas or pallium. It has rivers for the reasons I have mentioned; but the cups are a type of the grace of both the Old and New Testaments, which also, as it were, float upon the rivers; and this means nothing else than that a master, or teacher, must draw his teaching from both Testaments. And this is what the tunic signifies.

29. What the sacerdotal stola [epitrachelion] denotes. The sacerdotal stola denotes the initiating grace of the Spirit descending from heaven, and subjects the one who wears it to Him. For this reason, both the pontiff and the priest, putting it on from the head, say, "Blessed is God, who pours out His grace upon His priests." Whence...

^A every priest and high priest uses it for every sacred rite. Yet the breastplate also shows the priest to be of Christ, since he performs his duties under that Chief Priest, and in humility is subject to Christ's yoke, performing His works with Him, and nothing without Him, for without Him it is not possible to do anything. For all things were made and come to be through Him.

40. What is the girdle? The girdle is a sign of the ministry undertaken by our Savior, which He performed here, and promised to perform for our sake in the future. For He says, "He will gird Himself, and will make them recline, and coming, will serve them." Furthermore, it signifies the strength and greatness of His power, and also wisdom. And because it shows the sanctification of the soul of the body, the girdle is placed upon the loins, concerning which what was said earlier testifies: "Blessed," he says, "is God, Who girds me with strength, and has made my way blameless."

41. What is the so-called epigonation? But at the girdle, the hierarch also puts on and attaches what is called the epigonation. It signifies the victory over death, the immortality ^B of our nature, and the great power of God against the tyranny of the Evil One, which came about because the Lord was born of the Virgin without sin, lived without sin, and was crucified, and defeated the one who gave birth to sin, raising up by His resurrection Adam who had fallen through sin. Therefore, it also has the shape of a sword, and hangs at the loins, where they say the power and self-restraint of a man are situated. The words said at the putting on of this also testify to this; for He says, "Gird the sword upon your thigh, O Mighty One." And that, "The Lord has clothed Himself with power and has girded Himself," teaches this.

42. What do the epimanikia signify? The so-called epimanikia signify the all-working energy of God, and that Jesus, through His own hands, ministered the sacrifice of His own body ^C and blood. Whence also the words said when these are put on are appropriate: "Your right hand, O Lord, is glorified in power." And, "Your hands have made me and fashioned me." Moreover, some say that the epimanikia represent the bonds of the Savior's hands, with which, having been bound, He was led to Pilate.

43. What does the phainolion signify? The sacred phainolion displays the higher power and illumination of the Spirit granted from above. For the brightness of the higher orders, being transcendent, also shows the all-encompassing, provident, all-working, and bountiful divine ^D force, through which it reaches even to us.

^A And these things symbolize the joy which He has granted us. And these things, setting aside the *epigonation* only, symbolize such things as we have been able to see.

44. What the *omophorion* signifies, and why it is of wool.

The hierarch, moreover, together with the *epigonation* and the other vestments, because he possesses the grace of all, but especially the hierarchical power, also puts on the holy *omophorion*. This, being of wool, is worn around the shoulders in a circle, both in front and behind. This clearly symbolizes that very incarnation and becoming-man of the Word from the Virgin for our sake. It is also of wool for this reason: because it signifies the sheep that had gone astray, which the Savior took upon His shoulders—that is, our nature—and because He Himself was also called the Lamb, having been sacrificed for our sake. ^B And the words themselves which he says while placing it about his shoulders confirm this meaning; for he says: "Having taken up upon Your shoulders, O Christ, the nature that had gone astray, having assumed it, You offered it to God the Father." And this is concerning the sacred vestments.

45. Why bishops and priests celebrate the liturgy with uncovered heads, except for the Alexandrian; and that it is better to celebrate with an uncovered head.

All the hierarchs and priests of the East, except for the one of Alexandria, perform the sacred ministry with an uncovered head, not on account of any humility, but for a higher and far more divine reason: namely, that which the divinely-speaking Paul posits and teaches, calling Christ our head, ^C and us His members, and that we must, in honoring Christ our head, have our heads uncovered while praying. And not only for this reason, but also because, with an uncovered head, the man who is being ordained receives ordinations; and thus, in the same way as he was ordained, he ought to pray and perform sacred rites. And the hierarch most of all, because when he is being ordained, he has the God-delivered oracles—that is, the holy Gospel—placed upon his head, and thus he ought not to place any other covering upon his head while performing the holiest rites. But perhaps someone will say, "Does the Patriarch of Alexandria, then, while wearing a holy [covering] upon his head, and ^D

others also, according to ancient tradition, not perform this rite piously?" I do not say this; for that is indeed an ancient tradition among those who practice it, yet it is rather more legalistic; for the legal high priest also used to wear upon his head a ^A *kidaris*, which they also called a *mitra*, just as the Hierarchs who put it on also like to call it. Perhaps they would also claim to liken it to the Lord’s crown of thorns, or to the *sudarium* which was upon His head. But since they themselves also put this aside at the necessary times of the sacred service, they testify that the blessed tradition of Paul is [in fact] more necessary. For the image of the crown of thorns is imprinted upon the head of those ordained through the tonsure of their hair, once the holy seal is imparted. And ^B this the ordained among the monks signify even more clearly, as they have a shorn crown upon their heads, which also still signifies the crown of their virginity. Now the *sudarium* depicts the *eileton* (the cloth); for this reason, it is also folded, and is thus called *eileton*. It is therefore more necessary to pray and perform the holy service with head uncovered, and this must not be neglected, especially at necessary times.

45. What it means for the Hierarch to descend from his *stasidion* (seat). The Hierarch, then, upon being about to perform a holy service, descending from the throne upon which he stands, signifies the condescension of God the Word toward us.

46. What it means to be vested in the pontifical robes. Being vested in the sacred stole signifies His all-holy incarnation.

47. What it means to descend toward the west to the gates of the temple. Descending ^C as far as the gates of the temple, he signifies His presence and manifestation upon earth, and His descent even unto death and Hades. This is what it means to go toward the west and descend as far as the gates. Once the holy liturgy has begun and the Chief Priest has given the signal—for it is not possible for anything to be done without his nod—the priests within say the prayers, representing the heavenly orders.

48. Why psalms and hymns of grace are sung together. The chanters sing the antiphons, setting forth the choir of the prophets. And they divide these into three parts, honoring the Trinity, by announcing psalms first, and then joining to them hymns [drawn] from grace. And through the psalmic verses they proclaim the incarnation of God the Word, which was foretold even to the ancients, but through the after-hymns they represent ^D this grace as now completed, and the Son of God as having become incarnate and having accomplished all things on our behalf.

49. Why we call first upon the Theotokos. Therefore, honoring first her who bore Him in a virginal manner, we ask for her intercession on our behalf. For through her, as the first and only one, we attained salvation.

^A 51. *Secondly, the saints.* Then, remembering the saints who strived for the mystery of the faith and were most holily perfected, we call upon their supplications for us.

52. *Thirdly and lastly, the Savior Himself.* Finally, praising Christ, the author and perfecter of our salvation, they chant with a clear voice: "Save us, O Son of God."

53. *What is denoted by the bishop standing outside the bema, or sanctuary, and who are those standing with him.* ^B After the hierarch has finished the sacred prayers outside, he stands, and the deacons stand with him, representing not only the apostles, but also the angels who ministered at His mysteries.

54. *What signifies the first exit of the priests from the bema, and the entrance with the Gospel together with the bishop.* When the priests have finished their prayers inside the bema and have come out, the descent of the divine angels at the resurrection and ascension of Christ is indicated; at which time the bishop, bowing his head with the priests, prays to find angels entering and serving with them. And by bowing his head and raising it, he manifests the resurrection of the Lord to all. The deacon also proclaims this, lifting up the Gospel, and himself announcing the rising of the Savior, ^C and crying out with a loud voice: "Wisdom, arise!" witnessing to the resurrection through both works and words. After this follows immediately the figure of the ascension; with torches leading the way, and the deacons proceeding in pairs, the bishop himself, flanked and supported by deacons on either side, is led in: and then the remaining priests follow behind.

55. *What is the "Come, let us worship," and what the acclamation signifies when the bishop enters.* And the phrase, "Come, let us worship Christ," sung most brilliantly, and the auspicious acclamations made to the bishop, signify the resurrection and ascension of the Savior, ^D as has been said. For the deacon, by his clear voice, proclaims the resurrection of Christ; whereas the choir of priests and deacons, as we have already said, represents the apostles being present with the Lord and looking upon Him, as well as the most holy angels.

56. *What is signified by the bishop returning and entering the bema.* The bishop represents the Lord Himself, appearring alive again to the disciples and being taken up from earth to heaven. For this reason we have said that while the whole area of the temple outside the tribunal represents the earth, the tribunal itself represents heaven. Hence, just as David prophesies, when the Lord ascended into heaven, the angels were escorting Him, and that "Lift up the gates, be ye lifted...

^C up, ye everlasting doors, and the King of glory shall come in," they were crying out to those above, calling Him the King of glory and Lord, and acknowledging Him as the Mighty One.

57. Why the holy doors are closed, and opened when the bishop enters. The Church does the same thing, while with solemn procession it acclaims the pontiff entering into the sanctuary: and this, the doors of the sanctuary being closed before he arrives, and opened again at his entry, signify.

58. Why he censes around the holy table. But when he has entered and censed around the holy table, by this ceremony he demonstrates the presence of the Holy Spirit, who came down to us from the heavens after Christ had ascended to the heavens.

59. What the double-candlestick signifies, and why he signs the Gospel with it. But also, when the hierarch signs the holy Gospel with a double-candlestick, he signifies the radiance of the dual-natured Jesus in heaven and on earth, brought about through the humanity He assumed, and our salvation through Him, both intelligible and sensible. For by His incarnation, the Word of God not only illuminated men, but also the angels themselves, and manifested that He who was incarnate is the Son of God.

60. What the Trisagion hymn teaches. The Trisagion hymn, which follows immediately, shows the mystery of the Trinity, which the incarnation of one ^D of the Trinity proclaimed to men. For through the incarnate Word we have known the Father and the Spirit, and furthermore the harmony and union of angels and men. Therefore it is sung both inside by the priests, and outside by the clergy and the laity; for through Christ, the Church of angels and men has become one.

61. Why the bishop again signs the Gospel with a triple-candlestick. Proclaiming this, the pontiff again signs the Gospel with a triple-candlestick, indicating that the proclamation of the Trinity is contained in the Gospel, and praying that this be strengthened by the Trinity, calling it the vine that brings forth true joy, and while praying that he might be deemed worthy of divine standing and preparation together with the father of God.

62. What is signified by the bishop’s ascent to the divine throne; and what it means to sign with the triple-candlestick from the throne. But also, ascending to the divine throne, which testifies to the session of Christ at the right hand of the Father, and signing from there with the triple-candlestick, he confirms for us the sanctification through the Trinity, and that Christ, having ascended into the heavens, has granted to us the radiance of the Trinity (which the light signifies) and the blessing.

63. What it signifies to sit on the throne; and what it means to say, "Peace to all." Having sat upon the throne, imitating Christ and having the co-bishops and priests [as those sitting]

^A as those who imitate the apostles, he says, "Peace to all." This signifieth union. For Christ is He who hath dissolved the enmity in His flesh, and hath made both one, the things in heaven, says Paul, and the things on earth.

64. Why, in the first place, is the lesson from the Apostle recited, and then the Gospel? Then, [there is] the reading of the apostolic writings, which signifies the mission of the apostles to the nations.

65. Wherefore, while the apostolic lessons are read, do the bishops and priests sit, but not the deacons? The bishops and priests sit while these are being read, but not the deacons, because [the latter] also possess the apostolic grace in order that they too may proclaim the Gospel.

66. Why is the "Alleluia" chanted before the Gospel? Before the Gospel, the "Alleluia" hymn is sung; which indeed signifies the praise of God and the arrival of divine grace, which is the reading of the Gospel.

67. What does the reading of the Gospel signify? This reading manifests the preaching of the Gospel throughout the whole world, which took place after the Lord's ascension by His disciples. Wherefore, first the Apostle is read, and then the Gospel is proclaimed. For the disciples were first strengthened, and then, having run throughout the inhabited world, they preached the Gospel. ^B

68. Why is incense offered before the reading of the Gospel? Before the Gospel, there is incense, on account of the grace of the Spirit given through the Gospel to the whole inhabited world.

69. Why, when the Gospel is being read, does the bishop lay aside the omophorion? While the Gospel is being read, the high priest takes off the omophorion, demonstrating his own servitude toward the Lord. For since He is known to be speaking through the Gospel, and is present as it were, at that time [the high priest] does not dare to wear the image of His incarnation — I mean the omophorion — but, removing it from his shoulders, he gives it to ^C the deacon.

70. Why does the deacon, having folded it, carry the omophorion in his hand, and hold the trikerion, and go before the holy gifts? He carries it folded in his right hand, standing near the high priest and preceding the sacred gifts, while he also holds the trikerion in his hand. This signifies that in the age to come, Jesus will be seen by all, incarnate and wounded for us, and being one of the Trinity, illuminating us with the rays of His divinity.

71. What does it signify that the high priest descends from the episcopal throne, and makes the sign of the cross thrice with the trikerion? Descending from the chair, the high priest...

^A manifests the care and providence of the Savior toward us, from heaven, for even though He ascended, He is not separated from us. Wherefore, he also, in the prayer for the emperors, signing the people with the trikerion after the Gospel, signifies the establishment of the pious empire through His own priesthood and the Gospel. And he prays that these may remain through the grace of the Trinity. Since He Himself promised to be with us, nay, He confirms it by His second coming. Moreover, this is manifested more clearly by the distribution ^B of the holy gifts to the pontiff and the saints, and by the entrance of the holy things.

72. What if the same approaches the altar and prays?

Having approached the altar, he begins the work of his prayers, showing himself to be the minister of the mystery.

73. Why must the catechumens be cast out?

The catechumens are dismissed at once, and the faithful alone are commanded to remain: for this time ^C represents the time of the consummation. For He says: "And after the Gospel has been preached in the whole world, then the end shall come." And "at the end," He says, "He will send His angels, and they shall separate the wicked from the midst of the just" (Matt. XXIV, 14). This too the Church does, while crying out for the catechumens to go out and commanding only the faithful to remain. Whence it is also possible to perceive how much caution the faithful ought to exercise, so as not to commune with those with whom no communion is possible, and especially the priests. For if it is unlawful to share in prayers, how much more so in the sacrifice!

74. How one ought to offer the portions for the gifts, and for whom.

Even the offerings of those faithful who sin openly, however they may happen ^D to be presented, ought not to be rashly accepted for the sake of the sacrifice, but one must first require repentance. For communion is made through the offered portion, and it is unlawful for those who are unworthy to partake of the sacrifice. I know indeed that some contend here with us, asking how we speak of catechumens when there are none. But they err, being ignorant of the Scriptures and the mysteries of the Church; for the Church always has catechumens, and especially the unbaptized infants of the faithful who, born, immediately receive holy prayers, and not yet having been made faithful nor perfected by baptism, are reckoned as catechumens. Therefore, we pray for them always, and in the holy season of the Great Fast we make prayers and petitions for those who are being prepared for the holy enlightenment. Second, we have as catechumens those who are held by the impious, and who hold the faith in their heart, but are studying to withdraw from the impious and to approach the Church; and further, those who have approached, but are still catechumens, and not yet perfected by the divine chrism. Third, we have as catechumens those

who have fallen into offenses, such as murder or some other grievous sin. It is not permitted for these to participate in the mysteries; rather, only the hearing of the divine oracles is granted to them. And this in fact occurred later, through the philanthropy of the Fathers; for previously, as the canons say, even they were pushed away.

75. ^A Why the bishop washes before he enters for the sacred rites. As the divine gifts are about to be set forth, the bishop first washes his hands in the sight of all, indicating by this ceremony that he approaches the liturgy pure and blameless, and that it is necessary to approach with no stain at all and with clean things and, as far as is in human power, to minister to the most pure mysteries.

76. ^A How the entrance of the divine gifts takes place with pomp and splendor. ^B After this, the precious gifts are carried around with a retinue and splendid pomp, with readers, deacons, and priests going before and following with candles and sacred vessels, because this signifies the final coming of Christ, as we have said, in which He shall come with glory. Therefore, the omophorion also moves in front, bearing the cross, which signifies the sign of Jesus that is to appear from heaven, and Jesus Himself. Following it are the deacons, who maintain the order of the angels; then come those who carry the divine gifts, after whom follow all the rest, and those who carry the sacred veil on their heads, which has the image of the naked and dead Jesus depicted upon it.

77. ^B Why those who enter pray for the bishop, and remember the kingdom of God. ^C These, then, having circled the church and prayed for the people, enter the sanctuary, all praying for the bishop, at which time they recall no other prayer than that of the kingdom of God. All these things teach how, at the end of the world after the withdrawal of the wicked and their alienation from God, when the Savior has appeared, there will be no other inheritance for the faithful than the kingdom of God. The kingdom of God is Christ Himself, and the contemplation of His dispensation, the mystery of which is known in Him—that He humbled Himself even unto death, that He was slain for our sake, and that He shows that slain, life-giving, and divine body of His for us to behold, displaying the wounds—He who has obtained immortality and bestowed upon us the victory over death, granting us from His wounds incorruption, life, and deification with the angels; and [who is] food and drink, and life and light itself, the bread of life, the true light, the eternal life, which is Christ Jesus. Wherefore that solemn entrance places before our eyes both the second coming of the Savior and His burial: for He Himself will be, as we said, the contemplation in the age to come, the kingdom and the delight, which even the thief on the cross, having been enlightened, foresaw and proclaimed, saying, “Remember me, O Lord, in Thy kingdom.” ^D

78. ^D Why the faithful fall down before the priests at the great entrance. The faithful all fall down before the priests, and further they bow and prostrate themselves,

EXPOSITIO DE DIVINO TEMPLO

^A hunt faithful all before the priests, and rightly indeed, partly remembering their own prayers and their own memorial in the mass, and partly venerating the divine gifts. For although they have not yet been sacrificed, they have been dedicated to God on the altar of proposition, and the priest has there offered them to God and prayed that they be carried to the sublime altar and accepted. Although, therefore, they have not yet been completed by consecration, yet they have been prepared to be consecrated and dedicated to God, and are types of the Lord's body and blood. Those, therefore, who like Cain are envious of Abel toward us, and who rail arrogantly against the saints, let them depart in grave distress and fear the judgment of God. For we do not prostrate ourselves before the divine gifts as if they were idols—far be it!—but we pay honor to the gifts that are offered to God with prayers, although they are not yet sanctified, as things to be sanctified through prayers, as types of the Lord's body and blood. Those who say that these things brought forward by them are like idols before the voice of the Lord, which comes after the other prayers—what pardon do they deserve, who call the offerings made to God idols, alas, and are worse than the impious iconoclasts? For the divine images are indeed holy as forms of truth; likewise the gifts offered to God, as things to be transformed into the body and blood of Christ. If, therefore, we owe honor and veneration to the holy images, how much more to the gifts themselves, which, as the great Basil says, are antitypes and have been offered, so that they may become the body and blood of Christ. Indeed, even because of the holy vessels, one must prostrate to the priests, even if some of them are empty; for all things, because of the divine gifts consecrated in them, participate in sanctification. ^B

^C 79. Why priests also carry empty sacred vessels in the entrance. Nor is it a marvel if some are empty. For it is in honor of the sacred gifts that they carry these vessels, and so that all, both those who see them and those who draw near, may be sanctified.

80. Wherefore the divine gifts are covered on the sacred table. When the holy gifts are placed upon the holy table, they are covered, because Jesus was not known to all from the beginning; and although He assumed a body, He did not for that reason depart from His hidden divinity and providence; but He is incomprehensible and infinite always, and is known only to the extent that He Himself reveals.

^D 81. Why the high priest asks for prayer from everyone. The high priest, having bowed his head, asks for prayer from everyone, acknowledging himself as well, and trembling and quaking at this work, and fulfilling the apostolic [injunction], "Confess your sins to one another, and pray for one another." For he does not trust in himself, since he too is counted as a man.

^A

82. What is signified by the fact that after the entrance he signs the people with the triple cereum?

He signs the people after he has received the prayer from the priests, for he himself prays for the people, and he also receives the prayer [prayed] for him by everyone. Wherefore the people do not say, "Lord, have mercy," but rather, "For many years, Master!" as if asking that he may proceed happily in the sacrifice, and that he may extend his life in that office for a long time.

83. Why are the holy doors closed after the signing?

When he has entered, the doors are closed, because it is not fitting that the mysteries be seen by everyone, but only by those who are initiated into the priesthood. Furthermore, just as there is an order among the angels—for the first ones enjoy the divine brightness without an intermediary; the second ones [enjoy it] through the first; and the last through the middle ones, as the wise Dionysius, possessed of heavenly wisdom, teaches—so it is also to be seen in the Church. For the high priest approaches the divine table without an intermediary, but the priests and sacred ministers do so through him. Then, through the priests and ministers, the people come into the fellowship of the dread communion and the holy hymns. ^B

84. Why is the holy Symbol said and the greeting shared [at that time]?

After the first prayer, the holy Symbol being recited, the greeting takes place, because through the right confession toward the Trinity and the one of the Trinity who became incarnate, we have been united among ourselves, and that very confession has associated us with the angels. And because we ought to love one another, since both Christ was offered for sacrifice out of love, and he who is about to communicate with Him ought to be free of anger. And because in the future life all will be friends, and no enemy will be there: for enemies will be cast far away from there. ^C

85. Why do the divine gifts remain covered until the Symbol is finished?

They hold the holy veil over the gifts until the holy Symbol is finished, because it is necessary to confess clearly all things concerning Jesus, and only then is it fitting to behold Him without a covering. After these things, therefore, the high priest stands sacrificing, and praising the divine works, and giving thanks for all, is joined to the archangels. ^D

86. How is the Trisagion hymn sung from within and from without?

He acclaims the triumphal hymn with them, "Holy, holy, holy." This the people also shout, showing that in the age to come we shall pay equal praise along with the angels, and shall have union with them. Then, after the high priest has praised the greatest of all the works of God, the incarnation of the Only-Begotten, and again the most manifest work of His dispensation, namely the death endured for us, he proceeds to the recollection of the mysteries, and clearly pronounces the holy words which the Savior Himself uttered while sacrificing: "Take, eat, this is my body," and, "Drink of this all of you, for this is my blood," and so forth. Afterwards, having given thanks, and [prayed] for all...

he implores divine assistance for himself and for the gifts set forth, and the grace of the Spirit; through which, even these being perfected by the sign of the cross and the invocation of the Spirit, he immediately sees the living Jesus set forth, and exactly the same one who is truly the bread and the cup. For His is the word: "The bread is the body," and likewise this: "That which is in the cup is the blood." And as a sacrifice for the whole world, a common propitiation, and living delight, and endless joy, and the kingdom of heaven, and the only truly good thing, it is set forth for all at the divine table. Therefore, the high priest also prays confidently for all. For he is emboldened, seeing the benevolent and long-suffering One set forth and sacrificed before him; and he praises, and begs on behalf of all, and makes mention of the departed saints.

87. Why the bishop makes mention of the saints and the all-holy Theotokos in the ministration.

Especially of the Mother of God, who gave birth to Him in a virginal manner, testifying also in this that we have been united to the saints, and through this sacrifice we are sharers with them, ^B and that they, having boldness toward Him who loves and is loved, are able to reconcile and unite us to Him.

88. Response against those who blasphemously say that we believe the divine gifts are perfected by prayer.

But here, some of those who do not think correctly, being as it were at a loss regarding the invocation of the Spirit and the perfection of the gifts, or rather resisting those things delivered by the Savior and His apostles, and furthermore by the God-bearing Fathers who succeeded them, they argue, saying: "Why are we not content with the Lord's words alone for the perfection of the divine gifts, but rely on our prayer?" These men, then, boldly and blasphemously abolish the invocation of the holy Spirit, and they deny His power and energy, which the Savior Himself promised to give to the apostles, and did give, through which these ministers and pastors were ordained, with the all-holy Spirit ^C descending upon them and placing His power within them by means of the fiery tongues, through which they wrought the ministration, and the ordinations by the laying on of hands, and the healings and miracles. For it is not the simple utterance, "Make this bread the precious body of thy Christ," etc., that suffices in itself; but it behoves the priest, with the Spirit assisting—that is, with the grace inherent in the priesthood—to speak. For even if all kings or all the faithful throughout the whole world were to proclaim the words of the Savior a thousand times; if they are not invested with the priesthood, they avail nothing, ^D nor do they have any effect of consecration from the things thus offered, nor is the body and blood of Christ transubstantiated. Therefore, it is not any man, but God who works through the priest, with the grace of the holy Spirit intervening; so that whatever the priest says, he does by the power of his priestly dignity.

^A This power is of God, which not every believer possesses, but only he who has received the ordination of the priesthood, and every prayer of his is perfected by divine grace. And he who does not believe this, nor receive either baptism or the rite of chrism, or the ordination of priestly orders, or the remission of sins, or even the holy prayer for the monastic habit, is close to an unbeliever and removes himself from the portion of Christians. For all these things are accomplished through priestly prayers. ^B Just as when we baptize, as we have received, we baptize in the name of the Father and of the Son and of the Holy Spirit, perfecting the one being baptized by the invocation of the Trinity; and yet we do not make a beginning with this invocation alone, which the Savior delivered, but first with the sign, and the insufflation, and the renunciations, and the assentions, and prayers, and the anointing with oil that is sanctified—with the sign and the insufflation, and the invocation of the holy Trinity, we first purify the one being baptized; and we sanctify the water of baptism with the sign and invocation of the holy Spirit; and likewise we perfect the holy chrism with high-priestly prayers, and with the sign of the cross; and after baptism we perfect the one who has been baptized and anointed with the chrism with priestly prayers; and at the Theophany we sanctify the waters that are sanctified with prayers, and likewise everything that is sanctified daily, since they possess the power of the priests. From him who has been baptized in water, because the Spirit descended, and the one ordained high priest or priest, we accept them from the priestly prayers and the invocation of the Spirit, things which abound in power from the gift and grace of the Comforter which came upon the apostles in the form of fiery tongues, as we have said. ^C So also we believe that the bread and the cup are clearly transformed into the body and blood of Christ by the priestly prayers, and are perfected by the sign of the cross and the invocation of the holy Spirit, the Lord’s words, "Take, eat, and drink of it all of you," and "Do this in remembrance of me," having once granted to the apostles and their successors the faculty to work through prayers. Therefore, the priest, declaring to the Father and hymning the things of the economy, first of all cries out the divine words of Christ, and that He himself delivered this, and that "for this reason we offer these to you on behalf of all, according to His commandment; finally we beseech you, do you send down your Spirit upon me and upon the gifts set forth. And make these the body and blood of your Christ, as He said, changing them by your holy Spirit." ^D And while saying this, he makes the sign. And having made the sign three times, the priest believes that the bread and the cup are the body and blood itself, since Christ himself is the One who works through

the priest, together with the Father and the Spirit, and He Himself is the one offering and being offered, the one celebrating and being celebrated, the one receiving and being distributed, as we also say in the most holy prayer of the Great Entrance. And in order to clarify this more clearly, the priest does not sign the gifts when saying, "Take, eat, and drink of it all of you," for as we have said, he is declaring these words to the Father, since the Great Basil ^A also says that after these words the gifts are antitypes. But after bringing the gifts and saying, "Your own of your own," and having invoked the grace of the Spirit—for then he believes that He is present through the priestly prayer—he rises and signs the divine gifts; and having said, "Make this bread the precious body of your Christ," and having signed the bread; and, "That which is in the cup the precious blood of your Christ," and having signed the cup; and a third time having signed both; and having pronounced, "Changing by your Holy Spirit," he adds the "Amen," confirming the mystery and confidently confessing that the things placed before us are the body and blood of Christ, by His own power and that of the Father and of the Spirit, and there is nothing human therein, but all things come to pass by divine grace. ^B Therefore, also, the ordained one who brings them, and the altar upon which the gifts are placed, are sanctified, and without these, nothing is accomplished. The foundation, therefore, of the sacred ministry is the words of the Lord, as we have said, from the beginning, but it operates through the prayers of the priest. So the one who operates is not a man, in as much as the priest is a man, but Christ in the Holy Spirit, through the priesthood of the priests. And just as God once said, "Let the earth put forth vegetation," and the word is operative and the earth always puts it forth, and, "Let there be light," and the light always shines, so too, "Do this," having said, "in my remembrance," the word always operates through his priests. ^C Therefore, also, "Make this bread the body of Christ" is operative through the priests, and for this reason it is truth rather than a type, and the things being ministered are the body and blood of Christ, because He Himself is, as has been said before, the One operating through the priests. And He Himself handed down for this to come to pass in this way, that the ministry should be through the prayers. For He took the bread, and looked up to heaven, as it is written, and having given thanks to the Father, He broke it and gave it to the disciples, saying, "Take, eat," and, "Drink of it," and the rest likewise, so that He Himself also ministered them through prayers, not having need of prayers, being God Almighty, but showing from this that there is one power of the Trinity, and that in His acting of Himself, He also has the Father concurring, and the ^D Holy Spirit cooperating, just as it also came to pass in His divine incarnation. For He alone was the Only-Begotten who became incarnate, but the Father also willed it, and the Holy Spirit also cooperated in the incarnation, just as the voice of the archangel to the Virgin also teaches, since the power and energy of the Trinity is one, and there is nothing which the incarnate Son accomplished, except that

the Father was well pleased, or the Holy Spirit did not cooperate. Therefore, he who rejects the priestly prayers at the completion of the mysteries does not accept any other efficacious prayer in all the sacred rites; and this man is no Christian, since he accepts neither baptism, as we have said, nor chrism, nor repentance, nor holy oil, nor the forgiveness of sins, nor divine priesthood, nor the monastic habit, nor a holy temple, nor honorable marriage, nor indeed any sanctification at all. For all these things are accomplished through priestly prayers. Either, therefore, let him not propose or recite any prayer at all in the liturgy, and for this reason neither call upon the grace of the Spirit—so that he may have no communion with Christ—and likewise let him not call upon the grace of the Spirit in baptism or the other rites, so that he may in no way possess a mystery of the Church, nor be a Christian ^A at all; or, if he says he is a Christian and accepts the prayers of the priests, let him also accept these efficacious invocations, as belonging to the Father and accomplished by the invocation of the Holy Spirit, just as the Savior handed down thanksgivings to the Father, as has been said, in performing the mysteries. This the apostles were also seen to do, giving thanks while breaking the bread, and the Fathers, Basil and Chrysostom, have handed this down. But let those who resist be refuted even by their own liturgy. For they themselves also pray for the set-forth gifts to become the body and blood of Christ, and they bless the gifts, and they breathe upon them contrary to the divine tradition, not being content with the words of the Lord alone. But let them innovate in all things. We, however, keeping the traditions which we have received, as the Savior handed them down through himself and the apostles and the Fathers, fulfill the mysteries of the fearsome communion through the invocation of the Holy Spirit, and through the words of the Lord, and through the priestly prayers; and we believe that all divine rites receive their completion in this way, through the prayer of the priest in divine invocation and through the sign of the cross, according to the divine tradition. But let this suffice concerning this matter.

89. What the Lord’s Prayer teaches and signifies.

^C finally, the hierarch, having prayed with one mouth and one heart that we may praise God, and having invoked the mercies of our great God Jesus Christ, brings us to the adoption of the supernal Father, praying that we, being purified through the One who is Son by nature, may become sons by grace, and may worthily call the heavenly One our Father. This signifies the concord in the future age and the union with God through the Only-Begotten in the Holy Spirit. Whence also the hierarch, having prayed for peace and having given thanks and invoked Jesus, so that He might make him a sharer of the holy things, and that the others might also be deemed worthy to partake through him, since he has completed the liturgy, he comes to the communion.

90. Why the bishop puts on the omophorion again.

He takes the omophorion again, showing by this that first he was ministering, and was in awe of putting on that holy garment; but since the work has been completed, and he comes to elevate the bread and break it into parts, and to partake and distribute to others, there is a need to put on all the sacred symbols of his dignity. And since the omophorion is the preeminent garment of the pontiff, he necessarily takes it, and with ^D it Partakes of the most divine things, having put on and elevated the...

living bread, and having uttered, "The Holy things for the holy," he calls all the holy to that divine and living nourishment of the sacred table, saying, "The Holy things, for the holy."

^A 91. What is signified by "One holy, one Lord," and what this teaches. The people in turn cry out with a harmonious voice: "One holy, one Lord Jesus Christ, to the glory of God the Father." This, as Paul says, shall be proclaimed on the last day, when he says: "That at the name of Jesus every knee should bow, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." From this, therefore, the common union of all the faithful is proclaimed, and the consensus of all regarding the proclamation of the incarnate Son of God is shown; He who shall reign over all, and of whose kingdom there shall be no end, as it is written. But also, in response to the voice, "The Holy things for the holy," that which is said in answer, "One holy," first of all declares the very holiness of God, who is holy of Himself, and that from Him holiness flows to all who are being sanctified. And it also holds a place for humility; for it is as if it were said, "Who among us is pure, or who is holy? One alone is holy, Jesus Christ, who kindly will sanctify us."

92. What the elevation of the divine bread signifies. The elevation of the bread signifies the elevation of Jesus upon the cross. Therefore, the cup is also placed before [the eyes], which contains that which flowed from His holy side, blood and water.

93. Why he divides the divine bread into four parts, and places it in the form of a cross. He divides the bread into four and places these in the form of a cross, and in this he looks upon Jesus crucified. For there is no other contemplation so wonderful as that of the high God being thus seen as humble for our sake. Taking the upper portion, and having shown the form of the cross on the bread, he casts it into the cup, and performs the union of the mysteries.

94. Why he also introduces boiling water into the mysteries. Then he pours boiling water into the cup. He does this as a witness that even when the Lord’s body had become dead, His divine soul being separated from it, it nevertheless remained life-giving, the divinity not being divided from it, nor all the operations of the Spirit being separated [from it]. Since, therefore, the boiling water provides a vital representation through its heat, it is introduced then at the time of communion, so that, as we touch our lips to the cup and partake of the blood, we may be disposed as if we were drinking from that life-giving side, the divinity not having been separated, which this introduction and touch of heat typifies. For our God is written to be a fire.

^A There are also other explanations from higher men regarding this, and these are wonderful. But let this reasoning suffice for you. For as one may conceive from what has been said, in the introduction of the heat, this is exactly what we have stated, the purpose of the Church. For, it says, it is the fervor of the Holy Spirit.

95. Why hot water is also used in the presanctified [liturgy].

Moreover, the fact that heated water is added in the presanctified [liturgy] declares this even more clearly. For there would be no need, if the purpose were otherwise, to add the heat to the Gifts, as it had already been mixed into the chalice itself in the perfect [i.e., complete] Liturgy.

96. That the [Arch-]priest imitates the action of the Savior when he divides the bread into parts.

In dividing the bread into many parts, the pontiff in this too imitates the sacrifice of Jesus Christ. "For He broke the bread," it is written, "and gave it to His disciples."

97. How bishops and priests communicate.

He himself is the first to partake of the bread, and he participates in the trembling chalice; for no one else administers it to him, unless perhaps someone of the same rank, that is to say, a pontiff.

98. What it signifies that bishops and priests who are to communicate kiss the right hand and cheek of the bishop.

Then he imparts communion to all the others who kiss his hand and cheek, proclaiming thereby the communion of the flesh, even in the age to come, with the indissoluble bond of Jesus and the indivisible union with Him. The hand and the cheek receive the kiss: the hand indeed as the minister and the one that touches those trembling mysteries; the cheek, both because it is the organ of speech, from whence prayers arise, and because of the charity and communion in Christ, which is also expressed in the saying, "Christ is in our midst." But also, furthermore, because the Lord endured a slap on the cheek, so that the pontiff may be induced to recall what a master of humility He showed Himself to be, and that he may not in any way be puffed up in such ^C divine and great functions.

99. Why priests in the sanctuary receive the holy mysteries with hands and lips, but the laity do so externally and by means of a spoon.

Wherefore, those who are of the altar have communicated near the altar, and in a manner befitting their rank (as Paul also teaches that it will be in the future life: "Each one," he says, "in his own order" [*]), and they themselves received the divine bread with their hands and partook of the chalice. Afterward, the most holy gifts are also shown to the people, covered. This warns that it is not right, as we have said, for everyone to look upon these things uncovered. But if anyone is prepared for communion, even he, approaching with religion and fear, does not partake of these things directly, but communicates through the spoon by the pontifical hand. Afterward, the holy things are shown to the laity, so that they all may pay adoration to our Lord who is offered and immolated to the Father, and so that the faithful...

[*] 1 Cor. xv, 23.

^A may be thoroughly purified by adoration and thanksgiving, and that both those present and those who are legitimately absent, as well as the faithful throughout the whole world, may obtain mercy, and that those who have already departed in piety may be vouchsafed rest. Therefore, let every faithful person pray for himself, and for his own—both the living and the dead—fixing their eyes upon the Lord, who is shown as the Reconciler of all, and who has become a sacrifice and propitiation for all. And with all fear and longing, when the divine gifts are shown, let every faithful person look toward these divine gifts with head uncovered, and let him worship with reverence and trembling, and pray for himself and for his own, and for all the faithful, as we have said, until the priest, having offered incense, carries them away to the prothesis. And let no one be negligent during that terrible moment. For it is Christ Himself who is manifested, and in the chalice is His very all-holy body and most divine blood. And whatever anyone asks for with faith at that time, he shall find in His holy name, just as He Himself said. We ought to perform this worship with fear also at the entrance of the presanctified, as if seeing Christ Himself held upon the head of the priest.

100. What is meant by later incensing the mysteries and adding, "Exalted be God."

And so, the high priest, having prayed over the inheritance of God and His ^C plentiful people, departs while incensing the gifts, adding those things which signify the Ascension of the Savior and the glory of His proclamation throughout the whole world that followed; as if speaking to the Savior, saying: "Thou didst descend even unto us, and wast seen among us, and hast ascended into the heavens since Thou wast assumed, and by the glory of Thy power hast filled the whole earth, through which we too, celebrating Thy mysteries, partake of Thee, and have Thee with us continuously." After these things, the holy gifts having been carried to the prothesis—with a deacon holding the diskos on his head, and priests holding the chalices in their hands—the celebrant himself, after giving thanks and washing his hands, goes out and distributes to the people what is called the antidoron.

101. What is the so-called antidoron, and the giving of it.

For since the high priest, as we have said, images Christ—and himself has celebrated and partaken, and has shared with those who are ordained—it is also necessary for the people to share in the sanctification. Indeed, so much sanctification as can be communicated to the faithful by prayers and the ^D tremendous liturgy is imparted to them. But since it was fitting that we, clothed as we are in a body, should receive sanctification through certain sensible things, this is most of all accomplished by the blessed bread. Now, that bread is sanctified, over which prayers have been offered at the table of proposition, from which the middle part having been extracted, it has been consecrated by prayers. This, afterwards, having been signed with the lance and having received divine words over it, is provided to those who have not partaken of the tremendous gifts—that is to say, the mysteries—in place of the gifts. Having done this, and...

having blessed the people, the high priest brings the holy rite to a conclusion. ^A

We, indeed, wished to explain the mysteries of the most holy Mass more fully; but since the feebleness of our understanding prevents this, and certain supreme and divine men have written about them according to their excellent knowledge, we refer you to them and keep silent. Yet, even what we have said, we have not uttered from ourselves, but having taken the occasion from the Fathers and the principal teachers of piety who have taught loftily concerning these things. We intended also to discourse upon what is done in the *prothesis*; but since those same men have expounded these things, there is no need for us to speak. We have thought it necessary, however, to remind you of a few things regarding the *prothesis*: that according to the tradition, the priest first offers the bread, and then performs the mixing and union of the chalice. ^B

102. What reason the particles that are brought have, and in what way they are profitable.

Then he also offers particles to God, one in honor of the Mother of the Lord, others for the saints, and others for the living and deceased faithful. It is therefore asked what power these particles have, whether they are transformed into the Body of the Master, and what cooperation they effect for those on whose behalf they are offered. There is, then, a discourse which has reached us from the Fathers, that the particles offered effect great profit; for they stand in the place of the persons for whom they are offered, and it is a kind of sacrifice offered to God on their behalf, just as the priest, while offering, says: "Accept, O Lord, this sacrifice." ^C Therefore, those that are offered for the saints are of value for their glory and honor, and for the increase of their dignity and for a greater reception of divine light. As for those which are for the faithful: those for the dead are profitable for the remission of sins and for union with divine grace; and those for the living—if they have directed their lives well with repentance—conduce to the alleviation of punishments, to the forgiveness of sins, and to the hope of eternal life. For to the saints, an increase of glory comes from that sacrifice, and to the faithful, as has been said, a distribution of divine mercy is imparted. ^D

103. That the priest ought to pay attention to whom he offers the particle.

But as much as this work is profitable if it is administered on behalf of those who are worthy, it is just as perilous and harmful if [it is done] for those who, as much as lies in human power, do not show themselves worthy. For the particle placed in the name of someone next to the holy bread, when it is consecrated and becomes the Body of Christ, immediately becomes a participant in sanctification itself, and when it is put into the chalice, it is united to the blood; wherefore it also imparts grace to the soul for whom it was offered, and then an intelligible conjunction and communion with God takes place. And if that soul is from the number of the pious_

^A or those who have sinned but have repented, it receives the communion of the Spirit invisibly, as we have said. Often, indeed, as we have learned, it also finds bodily benefit. But if one should be continuing in sin, and not withdrawing from it at all, being unfit for communion, even the sacrifice offered on his behalf will result in his condemnation. Hence the priest must be careful not to receive an offering from everyone who wishes to make one, nor to offer on behalf of such as shamelessly continue in their sins, lest he himself be condemned along with them. From this, too, temptations and tribulations follow: "For this cause," says Paul, "among you many are infirm and sickly, and many sleep." ^B

It is necessary, further, that the priest, in these most great works of God, should attend to himself and judge himself, as it is written, and be as careful as possible. For if he needs to be secure regarding others, much more so regarding himself; and if one eating and drinking unworthily—that is, merely communicating—eats and drinks judgment upon himself, much more does he who celebrates the sacrifice unworthily. Therefore, let us who have attained the lot of the priesthood give heed to ourselves with all our power, and in every way take care for purity and a manner of heart that forgets injuries. Let humility and love be increased in our souls (for these are the works of Him who is celebrated by us), so that ^C both participating in Him worthily in the present age, and in the future age being accounted worthy of His ineffable and eternal communion, through the grace and philanthropy of the same Christ, the Son of the living God; to whom is due glory with His beginningless Father, and with the all-holy and life-giving Spirit, now and ever, and unto the ages of ages. Amen.