ceLOLxf*, j. ^uo^jM 
 
 THE HOLY CATECHISM 
 
 OF 
 
 NICOLAS BULGARIS.
 
 THE HOLY CATECHISM 
 
 NICOLAS BULGARIS. 
 
 JFait^fuIIy translated from tijt original ffireefe 
 THE REV. W. E. DANIEL, M.A., 
 
 Vicar of East Pennard, Somerset, 
 and formerly Tutor of Worcester College, Oxford, 
 
 THE REV. R. RAIKES BROMAGE, M.A., F.R.G.S. 
 
 Parish Priest of r Christ Church, Frome, Somerset. 
 
 WITH 'LETTERS OF APPROVAL FROM 
 
 His BLESSEDNESS NIC^ODEMUS, Ex-Patriarch of Jerusalem. 
 
 THE RIGHT REV. G. F. "POPHAM BLYTH, Anglican Bishop in Jerusalem. 
 
 THE RIGHT REV. CHARLES R. HALE, Bishop of Cairo, U.S.A. 
 
 THE RIGHT REV. JOSEPH H. REINKENS, Old Catholic Bishop in Germany. 
 
 PROFESSOR N. ORLOFF, Russian Embassy Chapel, London. 
 
 AND DEDICATED TO 
 
 HIS GRACE THE ARCHBISHOP OF CANTERBURY, 
 
 primate of &U fl?njjlant), ant) fHetropolitan. 
 
 LONDON : 
 
 J. MASTERS AND CO., 78, NEW BOND STREET. 
 NEW YORK: J. POTT AND CO., 114, FIFTH AVENUE. 
 
 1893.
 
 LONDON I 
 
 J. MASTERS AND CO., PRINTERS, 
 ALBION BUILDINGS, S. BARTHOLOMEW CLOSE.
 
 TO 
 THE MOST REVEREND AND RIGHT HONOURABLE 
 
 EDWARD WHITE BENSON, 
 
 LORD ARCHBISHOP OF CANTERBURY, PRIMATE OF ALL ENGLAND 
 AND METROPOLITAN, 
 
 WHO IS IN DIRECT APOSTOLICAL SUCCESSION FROM 
 
 THEODORE OF TARSUS, 
 AND WHO HAS ALWAYS LABOURED LIKE HIM TO PROMOTE 
 
 UNITY AND ORTHODOXY, 
 (Tins (Translation of tfoc (ftrtatcr Catttbism of |UroIas 
 
 IS DEDICATED WITH DEEP RESPECT AND AFFECTION BY 
 
 HIS GRACE'S FAITHFUL SERVANT IN CHRIST JESUS, 
 
 RICHARD RAIKES BROMAGE, 
 
 WHO HAS EDITED THIS WORK IN ITS ENGLISH GARB 
 AT THE SPECIAL REQUEST OF 
 
 HIS HOLINESS SOPHRONIUS, 
 
 POPE AND PATRIARCH OF ALEXANDRIA AND OF ALL EGYPT. 
 
 2094073
 
 LETTERS OF APPROVAL. 
 
 His BLESSEDNESS NICODEMUS, Ex-Patriarch of Jerusalem. 
 
 To the Reverend Richard Raikes Bromage, Priest of the 
 Anglican Church, our dear son in CHRIST. 
 
 Dear Son, 
 
 With great pleasure we received these days the most 
 precious book, the Catechism of our most holy and orthodox 
 Church, which your Reverence had newly undertaken to 
 translate into English, and did us the honour to inscribe 
 and send it to our humility, asking for our approval and 
 blessing. 
 
 We give thanks to your Reverence for the valuable present, 
 and are hopeful that our Heavenly Redeemer and LORD 
 JESUS CHRIST will bless your work and labour, and abun- 
 dantly reward on earth and in the world to come, as you did 
 your best to promote in your great and Christian country 
 the true knowledge of the " Mother of all Churches," as you 
 very properly named our oriental Church of CHRIST, through 
 which knowledge the differences and misunderstandings 
 which exist between us, will most surely give way, and the 
 prayer of JESUS before He was raised upon the Cross "that 
 they all may be one" will be fulfilled. 
 
 We also ourselves bless your work, and humbly beseech 
 the LORD of the powers to strengthen your Reverence that 
 we may soon see the translation of the greater orthodox
 
 viii LETTERS OF APPROVAL. 
 
 Catechism, or Explanation of the Liturgy of Nicolas Bul- 
 garis, which without doubt will serve more to the Re-union 
 of our Churches, for which Greeks and Anglicans earnestly 
 pray. 
 
 You will greatly oblige our humility if you kindly send 
 me a few exemplars more of the Catechism of Bernardakis, 
 as some English-speaking Clergy of ours expressed a wish 
 to read and have a copy of it. 
 
 The grace of our LORD be with you ! 
 
 Constantinople, 
 Chalki, the 15/27 of May, 1892. 
 
 + N I COD EM us, 
 formerly of Jerusalem.
 
 LETTERS OF APPROVAL. ix 
 
 THE RIGHT REV. GEORGE FRANCIS POPHAM BLYTH, 
 Anglican Bishop in Jerusalem. 
 
 I am glad to receive a copy of the translation of this 
 Catechism. The translation of works giving information 
 between the Churches of the East and ourselves of the 
 doctrines acknowledged in them, is of real value in the 
 present day. It is exactly that for which I have so long 
 desired the presence of some of the scholars of the day in 
 Jerusalem. The want is felt and acknowledged both by our 
 sisters in CHRIST and our own Church. Your work of this 
 kind is truly work in the cause of the Re-union of Churches. 
 It is because we know so little really of each other, except 
 by some intercourse with individual Churchmen, that so 
 little that is solid has been achieved as yet. 
 
 Yours very sincerely, 
 
 G. F. POPHAM BLYTH, 
 Bishop. 
 
 Off Stromboli, 
 May is/, 1893.
 
 LETTERS OF APPROVAL. 
 
 THE RIGHT REV. CHARLES REUBEN HALE, D.D., LL.D. 
 
 A copy of the Catechism of Nicolas Bulgaris was given 
 me, some time since, by an esteemed friend. I soon came 
 to see that it had a value of its own, in addition to that im- 
 parted by association with the giver, as a learned exposition 
 of the Doctrine of the Orthodox Eastern Church. 
 
 Those who labour and pray for the restoration of the unity 
 of Christendom, should not only, in the first place, study the 
 liturgical and other standards of their Christian brethren, 
 but should endeavour by all the means in their power, to 
 arrive at a correct understanding of the sense in which these 
 brethren take their own standards, a matter not always so 
 easy as it might appear to be. 
 
 The Catechism of Nicolas Bulgaris, by which so many 
 generations of Eastern Christians have been taught, is so 
 helpful in this direction, that I am happy to see a careful 
 translation made for members of the Anglican Communion, 
 and trust that it may have a wide circulation amongst them. 
 
 CHAS. R. HALE, 
 
 Bishop of Cairo. 
 Cairo, Illinois ; U. S. America, 
 
 The Feast of the Annunciation, 1893.
 
 LETTERS OF APPROVAL. 
 
 THE RIGHT REV. JOSEPH HUBERT REINKENS, D.D. 
 
 The desire and prayer of all truly faithful Christians is, 
 that oneness of mind should again be restored throughout 
 the whole of Christendom. The first step towards this is 
 that all the various churches should know each other and 
 take care to learn and acknowledge the truth and goodness 
 in each ; which knowledge will be gained by reading the 
 books on the Catechisms and Liturgies. Hence it is very 
 desirable to issue and disseminate translations of these books 
 from the languages of the Orthodox Eastern Church, into those 
 of the Western. Such books have for a long time existed in 
 the German language, and they have lately been augmented 
 by the admirable works of the Russian Provost, A. P. Maltzen, 
 of Berlin. Among English-speaking people, the Rev. R. 
 Raikes Bromage has gained for himself great merit in this 
 work. Besides many smaller publications he is now bring- 
 ing out the larger and learned work, " A Holy Catechism, or 
 Explanation of the Divine and Holy Liturgy," for which I 
 desire a large circulation and GOD'S Blessing. 
 
 DR. JOSEPH H. REINKENS, 
 
 Catholic Bishop 
 
 of the Old Catholics of Germany. 
 Bonn, 
 
 17 February, 1893.
 
 Xll LETTERS OF APPROVAL. 
 
 PROFESSOR N. ORLOFF, of King's College, London ; 
 and Reader at the Russian Embassy Chapel. 
 
 Knowledge is said to be a power. The clear, precise, and 
 authoritative exposition, which one expects to find in a sym- 
 bolical book of a religious denomination, can certainly be 
 the most powerful means for enlightening ignorance and 
 dispelling misunderstanding, which are at the root of every 
 separation and disunion. 
 
 Accustomed at every public service and private devotion to 
 " pray for the unification of all," the orthodox Christian can- 
 not but welcome with all his heart every well meant effort to 
 promote the lofty object of that prayer, by spreading authen- 
 tic information on the subject of his belief and of the ground 
 thereof. 
 
 Personally I should not have selected for translation this 
 particular book, which was written over two centuries ago, 
 and modernized recently only in its language ; but I cannot 
 help noticing the pains taken by the Editor in carrying out 
 an especial desire, as I understand, of His Holiness the 
 Patriarch of Alexandria. Inasmuch, however, as other, more 
 popular and modern books either have been, or are about to 
 be translated into English, I heartily welcome the resuscita- 
 tion, in another garb, of this book, which, deservedly valued 
 by contemporaries, has not lost any of its charm or authority 
 with the age ; and I trust that its illustrious author, who in 
 his life so well knew how to discriminate between truth and 
 error, may guide his readers in the comprehension of the 
 teaching of the " Mother of all Churches." 
 
 N. ORLOFF, M.A., F.I. Inst, 
 Professor of Russian in King's College, London. 
 
 20, Finborough Road, London , 6". W., 
 $ 1 17 April, 1893.
 
 A HOLY CATECHISM, 
 
 OR 
 
 (Explanation of tfje tfrine anti f&olg SLt 
 
 AND 
 
 EXAMINATION OF CANDIDATES FOR ORDINATION. 
 
 WRITTEN BY THE CELEBRATED 
 
 NICOLAS BULGARIS : 
 
 NOW REVISED AFTER THE PURER STYLE, 
 AND EDITED AT THE EXPENSE OF 
 
 MESSRS. ANDIADES AND POLYTAKES, 
 
 FOR THE COMMON BENEFIT OF THE ORTHODOX. 
 
 Constantinople : 
 
 At the Patriarchal Press, 
 
 UNDER THE DIRECTION OF STEPHEN, MINISTER OF THE HOUSEHOLD.
 
 "The Priestly Initiation celebrated amongst us men is a copy of the heavenly 
 Hierarchy." 
 
 Maximus on ike Heavenly Hierarchy, c. i. 
 
 "What is done to-day in the Church is an imitation of the mystical Hier- 
 archy above." 
 
 Maximus on the Heavenly Hierarchy, c. 8. 
 
 The present Catechism of the Divine and Holy Liturgy composed by Nicolas 
 Bulgaris, carefully examined and now reprinted by Ecclesiastical License, is 
 approved for free circulation among the devout.
 
 TO THE 
 
 MOST HOLY, MOST DIVINE, AND OECUMENICAL PATRIARCH, 
 
 THE LORD 
 LORD JOAKIM, 
 
 AND TO HIS HOLY AND SACRED SYNOD, 
 
 W)t CEUitors 
 
 DEDICATE THIS WORK WITH REVERENCE.
 
 PREFACE. 
 
 THE celebrated Nicolas, surnamed Bulgaris, flourished at 
 the beginning of the i7th century after CHRIST. His native 
 country was the most famous of the sea-girt group of the 
 Ionian islands, Corcyra, with its fine children, from which so 
 many flourishing and diverse flowers every day spring, 
 beautifying the various meadows of wisdom. He sprang 
 from noble and patrician parents, well known for virtue and 
 zealous piety ; and living in a city which is such a renowned 
 seat of the Muses, he is nurtured and formed in divine 
 morals and learning, and soon gets the best instruction in 
 Greek language and all other branches of education, being 
 naturally rich in great parts, and gaining wonderful skill in 
 the Muses and literature. In this way therefore he is already 
 well trained in soul and mind, and being constrained by 
 a noble ambition, which is the only thing to enrich the spirit 
 and make industry fruitful and in the highest degree helpful, 
 he departs in order to pursue unchecked the treasures of 
 wisdom, to what at that time was the chief and eminent seat 
 of wisdom, possessed of many great and illustrious profes- 
 sors and teachers, the University of Padua. Here not a 
 few others from the rest of Greece, and particularly of his 
 own countrymen, burning with the love of learning, were 
 studying foreign and home wisdom. 
 
 Here the good Nicolas, like a tree naturally flourishing 
 and fruitful planted by the water channels, at once in due
 
 XV111 PREFACE. 
 
 season put forth the desired fruits in splendid and abundant 
 perfection, advancing to the summit of proficiency and edu- 
 cation. For he quaffed the cup of philosophy, as they say, 
 rilled to the brim, and made himself complete master of the 
 humane and divine science of Hippocrates, and was pro- 
 claimed Doctor of Philosophy and Medicine. Added to 
 this, he never failed at all times and places to pay diligent 
 attention to the inspired Fathers of the Church, and with 
 them, like another Ulysses in the Christian ship, he stopped 
 his ears as with wax, and kept himself unharmed from the 
 shadowy sounds of false and vain philosophy. Like some 
 industrious bee, in their sacred writings he sucked the 
 flowers, and enriched his mind with high ideas in the prime 
 of youth, so tempering his tongue and reason in moral habits, 
 and combining interior spiritual religion with the practical 
 part of piety, that afterwards at the close of life he continued 
 to hold with equal balance the scales of these two life aims. 
 Well begun, as the saying is, leads to the best ending. 
 
 Such an one then was the wise Bulgaris, when crowned 
 with the high title of Doctor he bids farewell to the wise 
 men of Padua and the rest of his kinsfolk and comrades, 
 and returns to " his dear fatherland," with his freshly gained 
 armour of light put on, and now many times superior to 
 himself, for the enlightenment and advantage of our people, 
 to restore to his country what belonged to it, and to pay 
 with interest the cost of his uprearing. Here, being now 
 freed from the professors and the occupations of school, he 
 surrenders himself entirely to the holy Church-fathers, 
 ancient and modern, being resolutely desirous to rise, if pos- 
 sible, to their soul and thought ; and particularly he makes 
 the Sacred Scriptures his food and delight, his daily and 
 abundant bread ; from these, as from the breasts of an 
 affectionate mother, drawing the heavenly manna, like sweet 
 water. In this way he makes himself a rich storehouse of 
 divine and human wisdom, and a trusty physician of the 
 bodily and ghostly diseases of his neighbour, having deeply
 
 PREFACE. xix 
 
 studied both these sciences, and gained thorough acquaint- 
 ance with them, and to this added experience, without which 
 all the theory of medicine rapidly expires and is exhausted. 
 So it comes to pass that the wise Nicolas is regarded as a 
 general benefactor with the utmost love and esteem, cele- 
 brated in the mouths of all who see his virtue and wisdom 
 each day shining brighter and clearer, so that the Prince 
 and Deputy of the Venetian Aristocracy at that time in 
 Corcyra by a public vote ordains and appoints him Judge of 
 the State, as he calls himself in his Catechism. His emi- 
 nence therefore by reason of this illustrious and high office, 
 as well as his profitableness and helpfulness, is I think clear 
 from what has been said ; and hereto he ever after made it 
 his business not merely to answer, but even in great mea- 
 sure to rise superior. Hence up to the present day even, 
 after two centuries, his memory flourishes without decay. 
 
 He increased and confirmed his fame still more, and pre- 
 served his name on record by all his comb-building and 
 honey-storing in the wide hive of critical learning, work 
 of solid gold in the thoughts of the knowledge of GOD, but 
 silvered over with the adornment of human wisdom, "as 
 when a man spreads silver over a surface of gold." 1 And so 
 first, as far as we know at present, the Choral Services of 
 our Father among the Saints, the wonder-working Spyridon, 
 and of the holy Apostles Jason and Sosipater, are with praise 
 produced, most skilfully and melodiously arranged ; by 
 means of these the hymn-writer Nicolas, full of wisdom, and 
 breathing music entirely harmonious, still lives with us in 
 CHRIST'S Church, trumpeting from written pages, as from 
 lips which cannot keep silence but speak shrilly, the tri- 
 umphs and struggles of our orthodox faith which has con- 
 quered the world. And in all these sacred songs, which have 
 beautified the Church choir, on the one hand accuracy of 
 theology speaks, on the other sweetness of song and grace 
 of diction sweeter than honey are distilled. 
 
 1 [The quotation should be "plates gold on silver." Odyss. vi. 232. TR.]
 
 XX PREFACE. 
 
 Further, he composed in Italian an account of the trans- 
 lation from Constantinople of the Relics of the wonder-worker, 
 Spyridon. There exist also of his, as we read in Papadopulus 
 Comnenus, 1 a certain Theological work and various Greek 
 epigrams, which he had read and seen. 
 
 Besides all this, like a golden chaplet adorned with spiritual 
 pearls, we must add the Explanatory treatise which now 
 keeps guard over the Church, destined to be her possession 
 for ever, great and glorious in merit, which he wrote at the 
 request of his own brother, the Most Reverend Protopope 2 
 Christodulus, for the general enlightenment and assistance 
 of the orthodox, but specially for catechizing and instructing 
 those who are candidates for consecration to GOD and the 
 ministry, as in his prefatory remarks he has shown, where 
 he says: "The aforementioned Most Reverend prelate 
 having observed the simplicity and rudeness of many of the 
 
 1 Note. A Dissertation on things necessary to Salvation, a pious and useful 
 book .... also we have seen certain Epigrams written in Greek by the same 
 Nicolas, and issued separately. History of the Gymnasium of Padua, p. 317. 
 See further the Modern Greek Philology of Andrew Papad. Britus, vol. i. p. 182, 
 and Fabricius, Bibl. Gr., vol. xi., p. 287 and 590, 591. Harl. 
 
 2 It is right and not beside the mark, I think, to note here what we read in 
 Nicolas's prolegomena about this ecclesiastical rank in Corcyra mentioned above 
 under the Venetian Government. "The position of the Most Reverend Proto- 
 pope is the most exalted among the Prelates, that our country rejoices in, and so 
 old that even the Bull of the Emperor Philip* in 1367, Indiction IV., which is 
 still extant, considers this office so ancient that memory reaches not so far, written 
 or unwritten. In this Bull the same Emperor enjoins his subordinate governors 
 not to interfere in ecclesiastical matters, provided that the whole power of judg- 
 ing and punishing any ecclesiastical person is in all things to be deduced from 
 the Pastoral Staff of the illustrious President himself: a power which the Serene 
 Aristocracy of Venice in 1389 confirmed to the intent all Church matters should 
 be arranged and governed by it. He is chosen by the four principal controllers 
 of the city, and the three Judges of the Republic, and the 20 elders of the holy 
 clergy, and 30 of the most pious and select magistrates chosen by what is called 
 the Council of one hundred and fifty. It has under it six cross-bearing priests, 
 namely what are called the Offices, nine archpriests as exarchs, (these are all 
 chosen for his life by his Reverence) and all the sacred List of the city and island 
 and its dependencies, which is the reason why he is called the great Protopope. 
 He has for chancellor one of the most eminent and chief magistrates. 
 
 * Charles IV. was Emperor, 1347 1378. TR.
 
 PREFACE. XXI 
 
 priests of the island, judged it necessary, chiefly for the exa- 
 mination undergone by the candidates, to print a holy Cate- 
 chism or orthodox Instruction for the general benefit of his 
 own flock, together with a simple exposition of the divine 
 and holy Liturgy." The work is as the title runs, " A holy 
 Catechism, or Exposition of the divine and holy Liturgy, 
 and Examination of those who come for Ordination." It is 
 entitled generally A Catechism because of the character and 
 manner of the instruction, which with a view to its being 
 clearer and more easily engraven on the memory, gently 
 pours out the divine thoughts in question and answer, as 
 from the stream at a fountain head, sweet and clear, copying 
 both the clearness and the flow. But the largest and chief 
 part of it is occupied with what concerns the divine Initiation, 
 all which the learned and interesting Nicolas collected and 
 culled from all the more ancient commentators, specially 
 from the holy Fathers, Cyril of Jerusalem, Germanus of Con- 
 stantinople, and Symeon of Thessalonica. These writers he 
 not merely tasted with the tip of his lips, or skimmed lightly 
 over what they had composed, but set forth his subject at 
 length and in due order, using the vulgar dialect, partly for 
 the edification of the greater number and general instruction 
 and preparation in CHRIST of Christians (as he records in 
 his preface, in these words, " to render ghostly assistance to 
 the simpler sort in whose favour the whole work is written 
 in simple language,") and partly out of regard to what the 
 Apostle says, trying to avoid scattering words to the wind, 
 and obeying the Apostle's exhortations, where he says, " Un- 
 less ye utter by the tongue speech easy to be understood, 
 how shall it be known what is spoken ? for ye will be speaking 
 into the air." i Cor. xiv. 9. And this portion, through its 
 religious and allegorical interpretation of the divine and su- 
 pernatural mystery of the holy Liturgy, and for the wealth 
 and thoughtfulness of its theological philosophy, is worthy of 
 deepest consideration, for clerics a very handy weapon and 
 instrument, and for laity most enlightening and helpful to
 
 XX11 PREFACE. 
 
 save the soul, drawing off from things earthly and compelling 
 to look heavenward and turn to GOD. 
 
 It includes besides at the beginning an exposition of the 
 Seven Mysteries, and at the end a chapter on things necessary 
 to salvation. Moreover there are certain digressions which 
 to the majority perhaps appear extraneous and distracting ; 
 about these hear what the author says in their defence. 
 " Supposing, indeed, my readers, you see in it even some di- 
 gressions, which appear superfluous and distracting, like the 
 collection of Scripture Proofs of the coming in the flesh of 
 the true Messiah, the descriptions of Grace with its many 
 meanings, the sketches of the holy Councils, the various 
 senses in which Holy Scripture is interpreted, and other 
 such like, do not attribute these to bewilderment or defect of 
 the author, whose aim first was not of this sort, only to please 
 several who urged him strongly thereto. If indeed such 
 things when collected tend in no small degree to more various 
 learning, of such sort as flourishes in divinity, drawn no 
 matter whence, and to ghostly profit of the simpler sort," 
 then it is clear painstaking care has been well spent by this 
 author, so helpful to the private soul and so helpful to the 
 community, to gather into one volume of the holy Catechism 
 all that was undeniably necessary for the Clergy to know, 
 and very profitable and most salutary for the simpler folk, 
 thus establishing himself beyond doubt as a Universal 
 Teacher, a liberal giver and a grace-stocked dispenser of 
 the Talent. Of the character and extent of the merit and 
 help due to this holy Treatise, we say nothing further in our 
 own words, but think it well to insert here that most critical 
 and very eloquent letter of James Ricces, the distinguished 
 Chief Physician of Corcyra, to our author, the most wise 
 Bulgaris. It runs thus : " I have read and re-read your 
 most holy Catechism, admired Nicolas, and though grey 
 and in extreme old age, have reaped much profit from 
 it, I confess ; and when printed, all readers will in my judg- 
 ment find it a joy and health to their souls. For herein
 
 PREFACE. XX111 
 
 are the Shrines of the Mysteries, the Ordinances of the 
 holy Intercessions, the Mysteries of the Priestly Vesture, 
 the Definitions of the Church, the Interpretations of the 
 Sacred Temples, the Arrangements of the Hierarchies of 
 the Church, the Fourfold sense of Scripture, the Scripture 
 Proofs of CHRIST the true Messiah, the thundering Preach- 
 ing of the Disciples, the manifold supplies of Divine Grace, 
 Paraphrases of the Articles of the Creed, Selections from the 
 CEcumenical Councils, the poisonous array of Heresiarchs, 
 the incomparable excellence of the Mother of GOD, the Four- 
 fold GOD-revealed Dowry of the Blessed, Sketches of what 
 is necessary to Salvation, the orders of the heavenly Hier- 
 archies, the pious ordinances of the Queen of Cities, the 
 secrets of the great things of GOD and of the marvels 
 wrought by the Holy Bread. And what say I further ? 
 The Notes and Questions on all the divine and holy 
 Liturgy all is explained in few words indeed, but thought- 
 fully and in harmony with the inspired teaching of the godly 
 Fathers most orderly and excellently. I thought I was 
 perusing Simplicius, Ammonius and Philoponus, the Com- 
 mentators on the Peripatetic, those who in style pursued the 
 Stagirite's teaching, as you in all accuracy have followed up 
 the teaching of the most holy Initiation, by simplicity of 
 style gratifying the most part. All is full of orthodoxy, this 
 is the crown and sum of every work and discourse. I re- 
 joice therefore soul and body, and pray for you and more 
 than pray, as a son in age, though a brother in art. Also 
 the most Reverend and wise Servant of CHRIST, to you 
 brother most dear, to us Shepherd and Chief, may the LORD 
 GOD preserve in health and long life to rule us and all the 
 Flock. Farewell, illustrious pair of brothers." 1 This holy 
 Catechism then as we have described it, the admired Nicolas, 
 like the wise scribe in the Gospel, bringing from the rich 
 
 1 " From my house, in the year of salvation 1678, igth Poseidon, your emi- 
 nence's servant in all things most devoted, James Ricces, Chief Physician of 
 Corcyra."
 
 XXIV PREFACE. 
 
 treasures of the knowledge of GOD things new and old 
 (Matt. xiii. 52), wove together and composed, and brought 
 and gave it to the faithful, wherein he very clearly unfolds 
 the whole and confirms and explains by the divine Scrip- 
 tures and traditions. 
 
 This holy Catechism was first printed at Venice by the 
 author himself in 1681. After that, when by reason of its 
 general usefulness and instructiveness it became very scarce, 
 many often reprinted it in many places. One in particular 
 of the editors named Blantes (Venice, 1818) actually altered 
 the style of the whole work to make it more elegant ; but an- 
 other eight years ago in Corcyra, deemed it unjust to clothe 
 it with a different garb and alienate the progeny from the 
 character derived from its own sire, so he issued it as it was 
 first printed, only correcting casual errors of the copyist or 
 printer. Besides these, another edition of this holy Cate- 
 chism (this was about the fifth) appeared at Athens lately. 
 However this had hardly left the press and come into the 
 hands of the faithful there, but it was in great demand 
 among us in the Imperial City ; thereupon two students of 
 the same race, thinking the loss of such a people-nourishing 
 book very calamitous, and urged by the exhortations and 
 advice of illustrious men in and out of holy orders, consulted 
 their own desire of ministering to our most reverend mother 
 Church, and of proving helpful, as far as possible, to the 
 Fulness which bears CHRIST'S Name ; and like noble sol- 
 diers, sparing neither pains nor money, undertook the editing 
 of this highly-prized holy Catechism. They were moreover 
 persuaded both by their own judgment and that of others 
 wiser and better skilled in such matters that it was alto- 
 gether unsuitable and quite improper for such bright and 
 lofty thoughts to be clothed in a dress so poor and un- 
 comely ; so weighing the then condition of the language 
 against what it is now, they determined to get rid of the 
 barbarian element and the vulgar common speech of that 
 epoch, and to change the style to the better-expressed and
 
 PREFACE. XXV 
 
 more harmonious language of the present day, that so they 
 may present their honoured readers with this work of such 
 good theology and philosophy in a far sweeter guise, more 
 agreeable to the times, and not prove distasteful and coarse 
 in exhibiting such graceless and unpleasing language as 
 there was, and indeed, as the comic poet puts it, a stinking 
 pot laden with most valuable ointment. 1 At no small ex- 
 pense therefore they effected this change in the work, leaving 
 everything else, as it stands in the Corcyra edition of 1852, 
 the footnotes, the alphabetical table 2 of subjects and some 
 other matters ; and having long since begun the printing of 
 the work, they have by GOD'S help brought it now to a con- 
 clusion, and hand it to their pious and GOD-loving kinsfolk 
 with no difference at all from heretofore, saving the outward 
 clothing. 
 
 And you, my brethren, regard the zeal and diligence of 
 the GOD-loving editors, and their gift at the same time, and 
 graciously accept with indulgence this holy Book. For 
 when you read it, you will perceive how useful and neces- 
 sary it is. And take care to have the book not merely in 
 possession, but far rather in use, that we may thoroughly 
 learn the true intention and signification of each ceremony 
 of our mother, the One Holy Catholic and Apostolic Church, 
 and for the future assist in them, as we ought, in the fear of 
 GOD, in faith and love. 
 
 Dated at Chalki, 6 Feb. 1861. 
 
 GREGORY I. PALAMAS 
 
 Hagiotaphites. 
 
 1 The very thing which others of the same race long since began doing in many 
 works of general use, thinking thus to render them more available and accept- 
 able. For often the extensive use of the vulgar language even involved the 
 argument in such obscurity, besides distortion of words, that the whole became 
 unintelligible. Hence therefore Nicolas called Logades translated the Parallel 
 of Philosophy into purer and simpler language, and printed it at Constantinople 
 in 1830 ; and his famous disciple, the wise Euthybules, translated the Ecclesias- 
 tical History of Meletius, printed at Constantinople in 1853. See the Prefaces 
 of both. 
 
 2 This forms the basis of the Index in the present volume. TR.
 
 CONTENTS. 
 
 
 PAGE 
 
 ON MYSTERIES i 
 
 INTRODUCTION TO THE HOLY LITURGY : 
 
 Concerning the Daily Service ..... 26 
 
 Of Priestly Raiment ....... 36 
 
 Of Holy Vessels 44 
 
 Of the Church 46 
 
 THE FIRST PART OF THE HOLY LITURGY : 
 
 Of the Oblation 50 
 
 Concerning the Temple and its parts ... -73 
 
 Of the Holy Tribune 83 
 
 THE SECOND PART OF THE HOLY LITURGY : 
 
 Of the beginning of the Liturgy 88 
 
 Of the Great Collect 93 
 
 Of the Antiphons or Troparia 99 
 
 Of the Holy Trinity 109 
 
 Of the Incarnation of GOD 1 12 
 
 Of the Little Entrance 127 
 
 Of the Trisagion . . . . . . . -133 
 
 Of the Reading of the Epistle and Gospel . . . 136 
 Concerning the Great Ectene . . . . .140 
 
 Concerning the Catechumens 141 
 
 THE THIRD PART OF THE HOLY LITURGY : 
 
 Of the Great Entrance 145 
 
 Of the Prayer following the Entrance . . . 154
 
 XXV111 CONTENTS. 
 
 PAGE 
 
 Of the Requests . . . . . . . 155 
 
 Concerning Mutual Love and the Confession of Faith 156 
 
 Of the Holy Creed 160 
 
 Of the CEcumenical Holy Councils . . . . 174 
 
 Of the Prayers and Supplications before the Consecration 182 
 
 The Triumphal Hymn ....... 194 
 
 Of the Consecration of the Mysteries .... 198 
 
 Of the Exaltation of the Mother of GOD . . . 208 
 
 Of the Diptychs 216 
 
 Of the LORD'S Prayer 224 
 
 Of the Elevation of the Holy Bread .... 230 
 
 Of the Warm Water 237 
 
 Of the Holy Communion ...... 239 
 
 Of the Eucharistic Prayer ...... 264 
 
 Of the Prayer behind the Ambo .... 266 
 
 Of the Antidoron 268 
 
 Of the Dismissal 269 
 
 OF THINGS NECESSARY TO SALVATION : 
 
 The First Thing : Faith 273 
 
 The Second Thing : Hope 275 
 
 The Third Thing : Love 278 
 
 The Fourth Thing : Good Works .... 279 
 
 The Commandments of GOD 279 
 
 The Commandments of the Church .... 280 
 
 Works of Mercy .281 
 
 Differences of Sins 282 
 
 Virtues set over against the Sins ..... 282 
 
 Branches of Sins 282 
 
 Sins against the HOLY GnpST 283 
 
 Sins which cry aloud for Vengeance from GOD . . 284 
 
 Fruits of the HOLY SPIRIT 284 
 
 Of the Mysteries of the Church 285 
 
 INDICES : 
 
 Of Subjects 287 
 
 Of Prominent Greek Words 293 
 
 Of Authors 294
 
 A HOLY CATECHISM, 
 
 OR 
 
 IBjrplanation of tfje Dibtne anfc ifcjolj) Uttttrgj? : 
 
 AND EXAMINATION OF CANDIDATES FOR ORDERS BY WAY 
 OF QUESTION AND ANSWER. 
 
 ON MYSTERIES. 
 
 Examiner. What hast thou come hither to seek, my 
 brother ? 
 
 Candidate. Desiring to receive the office of the priesthood, 
 I have gladly come for the proper examination according to 
 the express rule of this Goo-protected polity. 
 
 Ex. Dost thou desire hereafter to be ordained priest? 
 
 C. Yes, by the grace of the all-powerful GOD, the Giver of 
 good things. 
 
 Ex. And what signifieth this name Priest? 
 
 C. Priest signifies a sacrificer and minister, who offers for 
 sacrifice, not the blood of goats and calves, as the priests of 
 the old law used to do, and the Gentiles, but the very Lamb 
 of GOD, our LORD JESUS CHRIST, for the salvation of the 
 world ; and by Divine grace and authority he celebrates and 
 performs the holy Mysteries of our Catholic Holy Church, 
 imparting them to the orthodox and pious who draw near 
 with faith. 
 
 Ex. Know that, if thou wishest to receive so great and 
 B
 
 2 ON MYSTERIES. 
 
 high an office, and to celebrate worthily the actual GOD- 
 delivered Mysteries of which thou speakest, thou acceptest a 
 weighty duty, hard to be borne, and thou must understand 
 not only the supernatural grace and power which these things 
 have (particularly what concerns the Holy Liturgy) ; but also 
 must lead henceforth a life pleasing to GOD, and in all things 
 holy. Since if he who eats and drinks, that is communicates 
 unworthily, be punished as the Apostle says, how much more 
 he who celebrates unworthily ? 
 
 C. All these matters I refer, I have said, to the grace of 
 the great GOD, the Giver of good things, because " every 
 perfect boon cometh down from above." Therefore am I 
 come to this illustrious place before your excellency and this 
 holy Synod, that I too may undergo the appointed inquiry, 
 for the glory in the first place of the all-powerful GOD, and 
 secondly for the perpetual preservation and protection of this 
 your most pious authority, as well as for the salvation of me 
 unworthy. 
 
 Ex. In fact, brother, let us begin with GOD, and let us 
 leave off with GOD. First let us speak about all Mysteries 
 generally ; then about the Divine or Holy Liturgy as GOD 
 shall enlighten us : forasmuch as these are the two points 
 with which the whole idea of the sacred office it is clear is 
 specially concerned. How many Mysteries are there ? 
 
 C. There are seven Mysteries ; Holy Baptism, Holy 
 Unction, Priesthood, Repentance, the Divine Eucharist, 
 Marriage, and Prayer-Oil. 
 
 Ex. Why are they called Mysteries ? 
 
 C. Mysteries are so named from /uvw which means " I keep 
 the mouth closed." And that because they contain a certain 
 hidden grace, which may not be manifested to unbelievers, 
 for they not having the light of faith, cannot at all com- 
 prehend them. Thus we have Nicodemus, who said to 
 CHRIST, " How can a man be born when he is old ? can he 
 enter a second time into his mother's womb and be born ?" 
 (S. John iii. 4), as unable to contemplate the supernatural
 
 ON MYSTERIES. 3 
 
 regeneration, which gives the grace of Holy Baptism to 
 believers. So the Jews disputed with each other, saying, 
 " How can this man give us His flesh to eat?" S. John vi. 52. 
 And many of His disciples when they heard it, said, " This 
 saying is a hard one : who can hear it ?" as unable to con- 
 template the great mystery of the Holy Communion. Others 
 derive Mystery from fivw, which means, " I teach Divine 
 things." Whence also Eustathius, fitting together the two 
 meanings, said, " Mystas ought to shut the mouth, (here is 
 the first meaning,) and not to publish what they have been 
 taught," (here is the second.) 1 
 
 Ex. Explain to us what a Mystery is. 
 
 C. A Mystery is a thing divine and holy, which appears one 
 thing to the eye, and figuratively signifies and intends another, 
 showing from material and sensible forms the immaterial and 
 spiritual grace which the great GOD gives to those who 
 worthily receive it. So in the Eucharist, though we behold 
 bread and wine, yet after the consecration there is not simple 
 bread and wine, but CHRIST Himself concealed beneath 
 those species. And in Baptism, though with the eye we 
 behold simple water, yet in the very water is concealed 
 GOD'S grace which washes the soul, and invisibly purges it 
 from every sin. So also the oil in the Prayer-Oil, the spices 
 in Unction, and so forth. 
 
 A Mystery, write the Schoolmen in the 4th part of the 
 Holy Theology, " is a sign perceptible to the senses, by 
 similarity suggestive, in rite significant, and by consecration 
 containing the invisible grace." 
 
 Again : " A Mystery is a sign, as has been said, perceptible 
 to the senses, containing GOD'S invisible grace, purposely 
 arranged for the salvation of men, significant by divine 
 ordinance." And in the 2nd book of Christian Doctrine 
 (Ch. I.) in a couple of words Augustine says, "A Mystery 
 is a visible sign of an invisible grace." And John of the 
 
 1 Or more correctly Mystery from Mystes ; and that, like /J.vw itself, from 
 Hv<o. And this Eustathius has in view in the passage quoted.
 
 4 ON MYSTERIES. 
 
 Golden words, "A Mystery is what is inexplicable, and 
 marvellous, and beyond knowledge." 1 
 
 Ex. Who thinkest thou ordained the Mysteries ? 
 
 C. Our Master and GOD Himself immediately, our LORD 
 JESUS CHRIST. 
 
 Ex. And wherefore did GOD choose through such sensible 
 forms to convey the holy Mysteries? Was He not able 
 invisibly to impart daily to the faithful His holy grace, and 
 to operate through His omnipotence without water and oil, 
 without bread and wine and spices ? 
 
 C. He was certainly able : since GOD by His mere Word 
 performs at once what He chooses. And in divinity, thought 
 is result, as the theologian of Nazianzum says, in his homily 
 for Epiphany or the Birthday of our SAVIOUR. Howbeit, the 
 Infinite wisdom so ordered it, and with reason : because as the 
 incarnate dispensation and reason-transcending embodiment 
 of GOD and the Word became the first-fruits of our salvation, 
 so He determined that the Mysteries should be corporeally 
 founded in material and sensible signs, and should operate 
 spiritually. Consequently, besides the fact that man seeing 
 his salvation proceeding from such poor and material means, 
 is much humbled, while simultaneously concentrating his 
 thought in GOD'S temple through the prayers that are made 
 in the celebration of the holy Mysteries, he is admonished 
 and sobered, he at once glorifies the majesty of GOD and His 
 supreme omnipotence and compassion. 
 
 1 The word Mystery is taken likewise in a broader sense, and means, ac- 
 cording to the above definition, everything inexplicable, and wonderful, and 
 unknown. But more specifically it is applied to the seven Mysteries, and to this 
 signification S. Augustine's definition refers. The Orthodox Confession com- 
 posed by the memorable Metropolitan of Kieff, Peter Mogilas, to confute the 
 Calvinistic articles issued in the name of the Patriarch Cyril Lucar, and con- 
 firmed by the Holy Catholic and Apostolic Church of CHRIST in two synods 
 (at Jassi and Constantinople) has the same definition with a certain explanation ; 
 " A Mystery is a rite which under some visible species is a cause and brings to 
 the soul of the believer the invisible grace of GOD ; being ordained by our LORD, 
 by which every believer receives the Divine grace." (Part I., qu. 99.) [These 
 synods were held in 1642 and 1643 respectively. ED.]
 
 ON MYSTERIES. 5 
 
 Ex. Quote the passages of Holy Scripture where the 
 tradition of the seven holy Mysteries is seen. 
 
 C. Holy Baptism appears in S. Johniii. 5, "Except a man be 
 
 born of water and the Spirit, he cannot enter into the Kingdom 
 
 of GOD ;" and in S. Matt, xxviii. 19, " Go ye into all the 
 
 vorld, and make disciples of all the nations, baptizing them 
 
 no the Name of the FATHER, and of the SON, and of the 
 
 [OLY GHOST." 
 
 Holy Unction appears in 2 Cor. i. 21, " He that stablisheth 
 with you into CHRIST, and anointed us, is GOD ; Who 
 also sealed us and gave us the earnest of the Spirit in our 
 hearts." And in Acts viii. 14 16, where though numbers in 
 Samaria were baptized by the Apostles, 1 yet so far as concerns 
 the grace of the Holy Unction they had not been able to 
 receive the HOLY GHOST, forasmuch as this grace is different 
 from Baptism : "When the Apostles which were at Jerusalem," 
 writes S. Luke, " heard that Samaria had received the word 
 of GOD, they sent unto them Barnabas and John : who, when 
 they were come down, prayed for them that they might 
 receive the HOLY GHOST : for as yet He was fallen upon 
 none of them : only they had been baptized into the name of 
 the LORD jESus." 2 
 
 1 [Rather, by Philip. ED.] 
 
 2 Acts viii. 14, where we read Peter, not Barnabas, which the author wrote 
 through inadvertence. The grace of this mystery the Apostles used to impart 
 by the laying on of hands: "Then laid they their hands on them and they 
 received the HOLY GHOST," (Acts viii. 17, cf. xix. 6.) But to the bishops in the 
 several cities, whom they appointed, they allowed that it should be performed 
 by anointing with Unction, as is seen from Saint Dionysius the Areopagite, 
 (Eccl. Hier. iv.) But we must note that the Westerns made two innovations about 
 this Mystery of the Holy Unction, in that they do not immediately anoint the 
 baptized, and that they do not admit the anointing by presbyters, maintaining 
 that originally it was celebrated only by Bishops. But as regards the first the 
 Areopagite plainly witnesses that the baptized were at once admitted to the Holy 
 Anointing and to the Holy Eucharist, (Eccl. Hier. ii. and iv.) And the Lao- 
 dicean synod (Can. 48,) decrees: "The enlightened must, after Baptism, be 
 anointed with heavenly anointing, and be partakers of the kingdom of CHRIST." 
 And on the second point, besides that we receive all that our sainted Father 
 Photius first wrote, and others of our Fathers after him, it suffices us to observe
 
 6 ON MYSTERIES. 
 
 The Mystery of Repentance appears in S. Matt, xviii. 18, 
 where to all His disciples indiscriminately CHRIST said : 
 " What things soever ye shall loose on earth, shall be loosed 
 in heaven." And "confess your transgressions one to an- 
 other." 1 (S. James v. 16.) 
 
 The Holy Eucharist appears in many passages of Holy 
 Scripture. " And when He had taken bread, He gave thanks, 
 
 that even in the time of Chrysostom the presbyters used to seal with the Unction 
 the infants whom they were baptizing. Because this divine Father, denouncing 
 the superstition of certain women, who would smear clay on their children's 
 foreheads as a charm against witchcraft, says : " GOD honoured thee with spiri- 
 tual unction, and dost thou pollute thy child with mud ? . . . For how dost thou 
 bring it to the priest's hands ? tell me ; how dost thou claim for the seal to be 
 placed on the forehead by the presbyter's hand, where thou anointedst with 
 mud?" (i Cor.Hom. 12, fin.) The Protestants moreover reject the Mystery of the 
 Holy Unction and the rest, alleging there are only two Mysteries, Baptism and 
 the Eucharist, though even about this they do not hold right opinions; because 
 some of them, the Lutherans, hold, not a change of the bread into the Body of 
 CHRIST, and of the cup into His Blood, but a union of the bread with the Body, 
 and of the wine with the Blood of the LORD. The rest, however, impiously deny 
 the real presence of the LORD'S Body and Blood in the Mystery, notwithstanding 
 that the very Truth said, "This is My Body; and this is My Blood." And 
 again, " Except ye eat the flesh of the Son of Man, and drink His Blood, ye have 
 not life in yourselves." But about this our author treats below. Concerning the 
 five Mysteries, if receiving by visible signs the HOLY GHOST, or forgiveness of 
 sins, or Divine grace, do not constitute a mystery according to the Protestants, 
 it follows that neither will Baptism be a mystery. 
 
 1 I have heard a Protestant say, that the authority to bind and loose was given 
 to the Apostles only. But in so saying they very plainly wrest the mind of Holy 
 Scripture. Because the LORD after'previously saying about the brother that had 
 sinned, " And if he refuse to hear the Church also, let him be unto thee as the 
 Gentile and the publican," (S. Matth. xviii. 17,) immediately proceeded, "Verily 
 
 say unto you, What things soever ye shall bind on earth shall be bound in 
 heaven : and what things soever ye shall loose on earth shall be loosed in heaven ;" 
 so that in speaking thus He extended it to those who preside over the Church. 
 (See Euthymius in loco.) But that they cannot bind or loose, unless people make 
 known their sins, is evident. The words " all His disciples indiscriminately," 
 the author clearly wrote against the Papal Monarchy. And it is a question how 
 the Papists whilst they themselves take the words " What things soever ye shall 
 bind," &c., about the power of forgiving and retaining sins, given to all Pastors, 
 then interpret the identical saying to Peter, "What things soever thou shall 
 bind, &c.," of a more individual and a singular privilege, and of supreme do- 
 minion in the Church. Verily, " He hath blinded their eyes and hardened their 
 heart, lest they should see with their eyes, and understand with their heart."
 
 ON MYSTERIES. 7 
 
 and brake, (or cut) and gave to them, saying, This is My 
 Body. In like manner also the cup after they had supped," 
 &c., (S. Luke xxii. 19, 20.) And in S. John vi. 53, " Except 
 ye eat the flesh of the Son of Man, and drink His Blood, ye 
 have not life in yourselves." 
 
 The Mystery of the Priesthood appears in S. John xx. 22, 
 " Receive ye the HOLY GHOST ;" and in S. Luke xxii. 19, 
 " Do this in remembrance of Me," &c. 
 
 Prayer-Oil appears in S. Mark vi. 13, "They anointed 
 with oil many that were sick, and healed them ;" and in 
 S. James v. 14, " Is any among you sick ? let him call for the 
 elders of the Church ; and let them pray over him, having 
 anointed him with oil ; and the prayer of faith shall save him 
 that is sick, and the LORD shall raise him up ; and if he 
 have committed sins, it shall be forgiven him." 1 
 
 Marriage appears in S. Matth. xix. 5, 6, " And the twain 
 shall be one flesh, so that they are no more two but one 
 flesh. What therefore GOD joined together, let not man put 
 asunder." And Eph. v. 32, "This Mystery is great." 
 
 Ex. And why did CHRIST arrange for seven Mysteries 
 only, and not for more or fewer ? 
 
 C. Because so many are sufficient for the soul's salvation. 
 And as this our mortal body is first born into this world, so 
 the soul is born again through Baptism, forasmuch as this 
 washes away original sin, and restores man from being a 
 son of the curse and of death to be a son of life and of GOD 
 Himself. And as our mortal body, from the time of its birth, 
 naturally grows, so the soul in respect of grace is said to 
 be growing through the Holy Unction ; forasmuch as this 
 gives it grace and particular power of spiritual gift and bless- 
 ing. And as the body in order to live, has need of nourish- 
 
 1 After "having anointed him with oil," the LORD'S Brother adds " in the name 
 of the LORD," which the author omitted, perhaps because he wrote the passage 
 from memory. Prayer-Oil the Westerns give only to those who are dying and 
 have no hope of life. And yet the holy writer did not say, " Is any among you 
 dying?" but " Is any sick?" in body evidently, or in soul, as is made clear by 
 what follows, "And if he have committed sins, it shall be forgiven him."
 
 8 ON MYSTERIES. 
 
 ment, so the soul is spiritually nourished by the godly Mystery 
 of the Divine Communion. And as the body when sick is 
 cured by medicines, so the Mystery of Repentance and Con- 
 fession cures the soul, in its continual sicknesses in conse- 
 quence of sins. And as the body, even if cured, has need of 
 cleansing from certain relics which usually remain after 
 sickness, so also with the Mystery of the Prayer-Oil, the re- 
 mains, or sediments of sins which remain after confession, 
 are wiped away. And as man in this world is unable to live 
 without social government, so to the soul was given the 
 Mystery of the Priesthood that it may be spiritually governed 
 by Bishops and Priests. And finally, as by carnal union 
 individuals are multiplied for the continual preservation of 
 the human stock, so to the soul was given the Mystery of 
 Marriage for holy multiplication, and bringing up of children 
 in the worship of GOD, and to please Him. 
 
 Ex. Tell me how many are the causes which contribute to 
 the perfecting of the seven holy Mysteries. 
 
 C. Out of many, four are specially necessary : that is, the 
 matter of the Mysteries, the species, the efficient cause, and 
 the final cause ; to which is added also the Mind of the 
 Priest. 1 
 
 1 That in all mysteries it is requisite there should be matter and form, is an 
 idea of the Latin Scholastic Theologians, who, says Eustratius Argentes in his 
 very clever work against unleavened bread, "wishing to explain the supernatural 
 mysteries as natural things, introduced from physical philosophy the terms Matter 
 and Form, names and things unheard of and unknown to Christian Theology." 
 (Vol. II. ii. i, c. 2; i. i, 9.) And Argentes reproves them as ignorant of what 
 Form is, and instances three mysteries without matter, viz., Repentance, Ordina- 
 tion, and Marriage. The Schoolmen are followed likewise by our author: whence 
 also what he says about mysteries is not entirely free from exception. Herein 
 however it must be pointed out concerning Form, that both the Latins and all 
 of our authors who adopt this phraseology, accept it not as in external philosophy, 
 but for the words by which the mystery is celebrated. Many however of the 
 Schoolmen understand matter strictly speaking (among whom is our author) and 
 so, looking for it in all the mysteries without exception, they are led into absur- 
 dities, as we shall show in the proper place. Others however of the Westerns 
 themselves understand by matter the visible sign ; and such matter exists in 
 every mystery. But apart from the matter and the form it is invariably required
 
 ON MYSTERIES. 9 
 
 Ex. The things you say are dark and hard to understand. 
 I wanted you to produce some similar example for their 
 explanation. 
 
 C. From art productions, whatever we see in the world, 
 we can comprehend also all the causes which concur in the 
 celebration of the Mysteries. For example, We see an 
 artificer, (let us suppose a builder,) who wishing to build this 
 house, first prepares the stones, the lime, and the rest ; these 
 are the matter of the house. Next in building it, he gives 
 it the form and shape, making it three-cornered or four- 
 cornered, a hovel, or a palace ; and the builder himself is the 
 efficient cause ; and the final cause, for which he made it, is 
 of course that men may dwell there, and be kept from the 
 sun's heat, and rain, and the like. The same is the case 
 also in all productions. It follows that these four causes 
 concur also for the completion of the Mysteries. 
 
 Ex. Specify now the causes of the Mysteries singly : and 
 first what is the efficient cause of the Mysteries ? 
 
 C. All the holy Mysteries have one and the same efficient 
 cause. It is the Paraclete Himself, the Spirit of Truth, Who 
 is everywhere present, and fills the universe ; that is the 
 common grace of the Holy Trinity, FATHER, SON, and 
 HOLY SPIRIT. " Grace and glory will the LORD give," said 
 David in the 84th Psalm, looking forward to the abundance 
 of the grace of the holy Mysteries. And our Master CHRIST, 
 through the very Mysteries, in which the divine grace was 
 
 that the mysteries should be celebrated by a priest lawfully ordained, or by a 
 Bishop, saving Baptism in time of necessity. As for that which our author says 
 about the mind of the priest, it is far from clear. He seems however to be hint- 
 ing at the opinion of the Schoolmen that a mystery is not celebrated unless the 
 intention of the celebrant likewise concur. (Vide Pet. Arcud. Concord. III. c. 
 37.) But in that case we never have any security about the mysteries, for who 
 knows the intention of the minister? For this cause the learned author of the 
 Papistic Refutations (Vol. I. p. 120 note) rightly places the reality of the cele- 
 bration " in the intention of the body of the faithful and of the Church at large 
 through the celebrant canonically appointed and canonically performing his 
 assigned service."
 
 10 ON MYSTERIES. 
 
 perpetually to operate, promised His holy Disciples that He 
 would be with them and with the whole of His holy Church 
 so long as the world lasts. " And lo, I am with you alway, 
 even to the consummation of the age." (S. Matt, xxviii. 20.) 
 " Will a woman forget her child," cries aloud Isaiah in the 
 49th chapter, " or that she should not pity the offspring of 
 her womb ? But although she should forget them, yet will I 
 not forget thee, saith the LORD Almighty." 
 
 And for certain, these seven Mysteries are the seven gifts 
 of the HOLY SPIRIT which mightily cast down and shiver 
 the seven horns of the beast, the seven deadly sins. They 
 are the seven trumpets of Joshua, which sounded by the 
 priests lay low the walls of Jericho, that is the actual soul- 
 destroying sins of human nature. They are the seven lights, 
 which in the lamp, that is in our holy Church, Zechariah 
 saw with an olive tree, that is to say, the divine longsuffering 
 and joy. They are the steadfast heaven with its seven lights 
 of the universal firmament of the Apostolic Church. 
 
 Ex. What is the final cause of the Mysteries ? 
 
 C. The end in general of all the Mysteries is the soul's 
 salvation and the cancelling of sins ; and therefore the seven 
 washings of Naaman the Syrian (2 Kings v. 14) were a type 
 of the seven holy Mysteries, by the grace of which the soul 
 is cleansed, as he after his sevenfold dipping was wholly 
 cleansed, and his flesh returned like the flesh of a little 
 child. This is a manifest symbol of the actual cancelling 
 of sins. 
 
 In particular," the end of Holy Baptism is to wash from 
 man the original sin of Adam, and all other original sins 
 which the baptized has, who is advanced in years. 
 
 The end of Holy Unction is to give the Christian strength 
 to confess freely CHRIST'S Name, and especially His pre- 
 cious Cross as being " to Jews an offence, and to Greeks 
 foolishness, but to us, the faithful, GOD'S power and GOD'S 
 wisdom." (i Cor. i. 24.) 
 
 The end of Priesthood is to stamp the Divine authority
 
 ON MYSTERIES. II 
 
 and power on the soul of the Priest or High Priest, that 
 they may be able to celebrate the Mysteries ; because 
 without the Divine grace and authority they do nothing 
 right. 
 
 The end of the Holy Liturgy is that the Lamb of GOD 
 may be sacrificed for the salvation of the world, which he 
 who purely and faithfully partakes of is united with CHRIST 
 and is reconciled, and to him it becomes an earnest of the 
 Kingdom of Heaven. 
 
 The end of Repentance is to cleanse a man from sin when 
 he confesses to his spiritual father with firm refusal to sin 
 any more. 
 
 The end of the Prayer-Oil is to wipe away, as we said, the 
 remains or dregs of sins, giving health to those who are 
 anointed both in soul and body. 
 
 The end of Marriage is the multiplication of the human 
 race, by lawful union of man and wife, like unto CHRIST'S 
 union with the Church, and the quieting of tyrannical 
 pleasure. " For on account of fornications, let each man 
 have his own wife." (i Cor. vii. 2.) 
 
 Ex. What means this lawful union which you speak of? 
 
 C. This union is not merely the carnal mingling of man 
 and wife, but the pure and undefiled coupling of flesh and 
 soul. Wherefore they ought both of them to keep the com- 
 mandments of GOD and the bed undefiled. " Marriage," 
 (such is Matthew the Monk's definition, b. 8,) " is the join- 
 ing of man and woman, and the sharing of all livelihood, 
 a partnership in divine and human right." And it is called 
 lawful in distinction from unlawful marriages. 
 
 Ex. What are unlawful marriages ? 
 
 C. All that CHRIST'S holy Church forbids. And first, 
 clandestine marriage is forbidden, and the priest who has 
 clandestinely blessed man and wife is punished as a trans- 
 gressor of the ecclesiastical ordinances. Secondly, marriage 
 is forbidden, unless the man and wife are of lawful age, 
 since it is necessary that "the males should have passed the
 
 12 ON MYSTERIES. 
 
 1 4th year, and the females be over 12 years," (Tit. Attal. 25,) 
 else the marriage is unlawful and unreal, and the priest is 
 censured. Thirdly, that strict inquiry may be made as well 
 about carnal as about spiritual kinship, and all other circum- 
 stances which hinder cohabitation, the priest may not bless 
 man and wife without the assent of the High Priest to whom 
 the inquiry is referred. 
 
 Ex. And what is kinship, and when are parties hindered 
 by it? 
 
 C. Much has been written by many authors about kinship, 
 and there seem to be various schemes of the degrees. How- 
 ever, to speak briefly, kinship is either fleshly or spiritual. 
 Fleshly kinship is by blood, or by affinity, also called through 
 marriage, and it exists between marriage connexions. Affi- 
 nity is either by digeny or trigeny. When by digeny it is 
 of two families, for instance, between me and my wife's 
 brother. When by trigeny, it is of three, for instance, between 
 me and my wife's brother, and again his wife. Spiritual 
 kinship arises from Holy Baptism or from Adoption. 
 
 As for blood kinship as well on the side of ascent, viz., fa- 
 ther, mother, grandfather, grandmother, great-grandfather, and 
 upwards ; as on the side of descent, son, daughter, grandson, 
 granddaughter, great-grandson, great-granddaughter, and 
 downwards, between such marriage is forbidden ad infini- 
 tum. Supposing in fact Adam himself were alive to-day, 
 the laws declare that he could not lawfully wed any one 
 woman whatever, since all are derived from his blood. 
 
 "In respect of collaterals, who, that is, were not our pro- 
 genitors, (so the writers on degrees of kindred interpret,) 
 nor are sprung from us," as brother, sister, uncle, aunt, 
 cousin male or female, nephew, niece, and the rest, marriage 
 is forbidden only to the seventh degree, (according to the 
 custom of the Holy Eastern Church,) and restriction is 
 removed in the eighth. 
 
 In respect of affinity, if it be by digeny, marriage is for- 
 bidden in those degrees only, where there is fusion of names.
 
 ON MYSTERIES. 1 5 
 
 " For where the names of family are commingled," as the great 
 Basil says, " there marriage is not permitted." And so it is 
 allowed sometimes in the sixth degree, and forbidden in the 
 seventh. If however it be by trigeny, it is permitted from 
 the fourth degree and onwards. But as regards kinship 
 from Holy Baptism, we have the 53rd canon of the 6th 
 Synod, saying, " Spiritual relationship is greater than union 
 of bodies." It is forbidden only in the descending line to 
 the seventh degree ; since " by the interposition of GOD 
 there is a union likewise of the souls of those who receive 
 children after Holy Baptism which bringeth salvation." 
 This is the comment of the Monk Matthew aforenamed in 
 his book about Receiving after the HOLY SPIRIT. For this 
 reason too kinship by adoption is prohibited to the same 
 extent, when it has been effected with prayer and the priest's 
 blessing. 
 
 Ex. Let us come now to the matter of the Mysteries. 
 
 C. The matter of Holy Baptism is water, although in the 
 holy Martyrs who were unbaptized, their own blood serves 
 for matter, and the pyre on which they were thrown to be 
 burnt, and merely their tears, as S. Germanus says. (Ser- 
 mon on The Slaughter of the Holy Children.) 
 
 The matter of Holy Unction is the spices and the oil 
 together which are blessed by the High Priest, and go to 
 the composition of the same Unction. 
 
 The matter of the Priesthood is the candidate orordinand, 
 as submitted to the imposition of the High Priest's hands ; 
 and this is why the action is called x^ipotovla^ (from x e 'P> 
 the hand, and -reiveiv, to stretch,) because the High Priest 
 stretches out his hand to the head of the ordinand. 1 
 
 1 If the matter of Ordination be the ordinand, why is not the baptized person 
 the matter of Baptism, and with the rest in like manner? So that either we 
 ought to say that the Mystery of the Priesthood has not matter, or accepting 
 matter in the sense explained in a preceding note, p. 8, we ought to say that 
 the matter is the laying on of hands of the ordaining Bishop. Such is the 
 opinion of many among the Latins, and of the Apostate Peter Arcudius, who 
 went out from us, but he was not of us. (De Concord, vi.)
 
 14 ON MYSTERIES. 
 
 The matter in the Divine Eucharist is bread and wine. 
 The bread must be pure, and of pure unmixed wheat. 1 
 Otherwise there is no Mystery. The wine is mixed with a 
 little water, because we believe that from CHRIST'S side 
 there went forth blood and water. 
 
 The matter in Marriage is the man and woman, for the 
 purpose and declaration that the two may be joined together. 
 
 The matter in Prayer-Oil is the oil itself which is hal- 
 lowed, as the LORD'S Brother directs, by the Elders of the 
 Church. 
 
 The matter in Repentance is confession of sins joined 
 with contrition or attrition of heart, and with the discipline 
 which the spiritual father lays upon the penitent Christian. 
 
 This matter of the Mysteries here pointed out is the inti- 
 mate and properly called matter, not what is distant and 
 incomplete. For matter regarded as distant in the Mys- 
 teries is the mere water, the mere oil, the mere bread and 
 wine, merely the man and woman, and so forth, without 
 priestly blessing and without other ordinance. 
 
 Ex. What is contrition, which you mentioned ? and what 
 is attrition ? 
 
 C. Contrition is when a man repents for his sins, not out 
 of fear of punishment or other penalties, simply because he 
 did not do the will of the all-good GOD, which he regards 
 as the greatest evil of all that he could meet with. Thus 
 Manasses wept to GOD, " I have no rest, because I pro- 
 voked Thy wrath, and did evil before Thee, not doing Thy 
 will, and not keeping Thy commandments." 
 
 Attrition is when a man repents for his sins, since he fears 
 that for them eternal punishment will overtake him. So we 
 hear the Church sing on the part of the sinner, " When I 
 think of the multitude of the terrible things I have done, 
 wretch that I am, I tremble at the fearful day of Judg- 
 ment." 
 
 1 Add, "and must be leavened. And the wine must be unmixed with any 
 other liquid, and in itself unadulterated."
 
 ON MYSTERIES. 15 
 
 Attrition without confession is of no avail. Perfect con- 
 trition is very difficult, and is found in those concerning 
 whom CHRIST said in the Gospels, " If thou wishest to be 
 perfect, go thy way, sell thy goods and give to the poor, and 
 thou shalt have treasure in heaven ; and come, follow Me." 
 (S. Matt. xix. 21.) 
 
 Ex. What is discipline ? 
 
 C. Discipline is the penalty enjoined by the spiritual fa- 
 ther as enlightened by GOD for the correction of the repentant 
 sinner. This consists in fasting, or almsgiving, or prayer, 
 and what are called penances. In old times discipline was 
 marked by fearful and grievous penalties. Now however 
 the concession of spiritual fathers in this particular is con- 
 siderable. " For in every offence," (according to Gregory of 
 Nyssa in the gth canon on the Punishments of the Fallen,) 
 " attention ought to be paid to forming the character of the 
 penitent, not to the period during which he should be 
 punished." 
 
 Ex. Say in what subjects the spiritual father should ques- 
 tion one who confesses. 
 
 C. He should question him, I. on the Articles of the 
 Creed ; 2. on the Ten Commandments of GOD ; 3. on the 
 Commandments of the Church ; 4. on the seven deadly 
 sins ; 5. on the offences which cry aloud for vengeance 
 from GOD ; 6. on what are called sins against the HOLY 
 GHOST ; 7. on works of almsgiving. And all these we will 
 interpret in order. 
 
 Ex. Declare also the circumstances of sins in respect of 
 which the Christian promises and is bound to confess. 
 
 C. There are eight circumstances which any one confess- 
 ing ought necessarily to make clear in the case of every 
 deadly sin to his spiritual father ; since there are eight 
 matters which considerably change and aggravate the sin. 
 i. What sin he committed ; 2. with what person ; 3. by what 
 means ; 4. how often ; 5. in what place ; 6. for what purpose ; 
 7. how ; 8. when.
 
 l6 ON MYSTERIES. 
 
 And certainly no one can deny that a deadly sin com- 
 mitted within a holy temple, or with a priestly person, or by 
 the instrumentality of what belongs to the Church, or in an 
 unnatural manner, or with insatiable and unceasing habit, 
 or on a day of the Great Week, for example, is more grievous 
 and would in an incomparable manner alter the species, 
 as they term it. And all should be made known separately 
 to the ghostly father, and in respect of the several eight 
 circumstances. 
 
 Ex. Explain to us the reason why CHRIST ordained the 
 particular matter, which you mentioned, of the divine and 
 holy Mysteries, and not other matter. 
 
 C. To preserve a sort of proportion and likeness with 
 worldly things. Since as the body is cleansed by water, so 
 the actual water cleanses the soul through Holy Baptism. 
 And as daily bread and wine feed a man, so the soul is fed 
 by the precious gifts, the actual Bread and Wine. And as 
 man naturally meets the fragrance of spices and is refreshed, 
 so the soul is refreshed by the spices of Holy Unction. And 
 as athletes are smeared with oil that they may resist in the 
 fight, so also the soul resists invisible foes in the hour of 
 danger through the holy Prayer-Oil. And as gifts are com- 
 monly given through the hands, so to the soul is given the 
 stamp of priesthood by the laying on of hands. And as 
 naturally we pardon those who humbly confess their faults, 
 so through contrition and confession the soul that sinneth 
 is pardoned. And finally, as with agreement of mind, man 
 and wife are naturally joined together, so they are lawfully 
 united for one and the same purpose through the Mystery of 
 Marriage. 
 
 Ex. What is the form of Mysteries ? 
 
 C. They are called forms of the Mysteries because these 
 are the words uttered which give form to and complete the 
 Mystery. 
 
 Baptism is completed and receives its form through the 
 words which the Master, CHRIST Himself, enjoined us.
 
 ON MYSTERIES. I/ 
 
 " The servant of GOD is baptized into the Name of the FA- 
 THER, and of the SON, and of the HOLY GHOST." 
 
 And I observe that should some child be brought to the 
 priest in a time of peril, he ought before all things to baptize 
 it saying those words of the form : " The servant of GOD is 
 baptized," and so on, since these suffice to make the baptism 
 perfect. But if afterwards the child continue to live, the 
 priest is obliged to read the prayers which follow the bap- 
 tism, not those which precede. In fact in great necessity, 
 no priest being present, even a layman fully baptizes, or a 
 woman sprinkling the child with water according to the 
 ordinance of the Church, and at the same time saying, " The 
 servant of GOD is baptized into the Name of the FATHER, 
 and of the SON, and of the HOLY GHOST." 
 
 The Mystery of the Holy Unction receives its form and is 
 imparted with those words which the priests say in anoint- 
 ing the baptized, " The seal of the gift of the HOLY GHOST. 
 Amen." 
 
 The Mystery of Repentance receives its form and com- 
 pletion with a certain Prayer for Pardon from those of which 
 we have several in the holy Euchology, founded entirely on 
 the evangelic authority of the saying, " What things soever 
 you shall loose on earth, shall be loosed in heaven." 1 
 
 The Divine Eucharist receives its completion and form 
 with the words, which appear in the Holy Liturgy, by apply- 
 ing which the priest hallows the gifts, and at the same time 
 they are changed into the Body and Blood of CHRIST, as we 
 shall see later. 2 
 
 And if thou ask, how ? this is what thou art told by the 
 great light of the Scholastic Theology, John of Damascus. 
 " How shall this be to me, says the holy Virgin, seeing that 
 
 1 According to Gabriel of Philadelphia (On Mysteries,) and Nicodemus 
 (Conf. pt. i, c. ii,) through the following words which the ghostly father says 
 as he lays his hand upon the head of the penitent, "The grace of the All-holy 
 Spirit by my unworthiness has loosed and pardoned thee." 
 
 2 Namely with the words of the Invocation and the blessing^ of the priest, as 
 is made clear in the interpretation of this part of the divine Liturgy. 
 
 C
 
 1 8 ON MYSTERIES. 
 
 I know not a man ? Gabriel the Archangel answers : The 
 HOLY GHOST shall come upon thee, and the power of the 
 Most High shall overshadow thee. And now thou askest, 
 How does the bread become CHRIST'S Body, and the wine 
 and water become Blood ? I too tell thee, the HOLY GHOST 
 comes and makes these divine Mysteries transcending rea- 
 son and thought to be CHRIST'S Body and Blood. For as 
 all things which GOD did, He did by the operation of the 
 HOLY GHOST, so also now the operation of the HOLY GHOST 
 works supernaturally." (Orthodox Faith, iv. c. 6.) 
 
 The Mystery of the Prayer-Oil receives its form through 
 the prayer which the High Priest, or the first of the priests, 
 says over the oil, viz., " Thou, O Master, Thyself hallow this 
 oil, that it may be to those who are anointed therewith," &C. 1 
 
 The Mystery of Marriage is completed, and receives its 
 form by the prayer and blessing of the priest as appointed in 
 the Euchology. 2 
 
 The Mystery of the Priesthood receives its completion and 
 form with the following : "The Divine Grace which ever cures 
 what is weak and supplies what is lacking chooses A. B. 
 most pious Subdeacon to be a Deacon, or Presbyter, or 
 Bishop," &c. 
 
 Ex. I perceive you distinguish Bishop, Presbyter, Deacon, 
 and Subdeacon. How so? Is not this mystery one? 
 
 C. The Mystery of Priesthood is certainly one and single, 
 as are the rest of the seven Mysteries, nevertheless it has 
 various grades. And as John of Damascus says in his 
 Dialogue against the Manicheans : " The beginning and 
 in point of order first is the rank of Reader, then the 
 
 1 This is not correct, because by that prayer the oil is indeed hallowed, but 
 the mystery is not completed, since saving the Divine Eucharist, the other 
 mysteries consist only in their being used. Of two other editions, which we 
 have before us, one by Blantes, 1818, has the answer in an unchanged form ; the 
 other, 1750, has, "The mystery of the Holy Prayer-Oil receives its form, and is 
 imparted by the prayer in which the priests say as they anoint the penitents, 
 ' Holy FATHER, Physician of souls and bodies,' " &c. And this is the truth. 
 
 2 Properly in the words, "Join this Thy servant, and this Thy handmaiden."
 
 ON MYSTERIES. 19 
 
 Subdeacon, then the Deacon, and so the Presbyter, and so 
 the Bishop." 
 
 In the order of Readers let the Doorkeepers also be 
 reckoned, to whom Dionysius the Great in his Epistle to the 
 Antiochenes, and the learned Eusebius make reference. 1 
 
 And I observe that properly ordination belongs only to 
 the Deacon, Presbyter and Bishop ; for in their case is said, 
 "The Divine Grace," &c., which we quoted as the form of 
 the mystery ; while in the case of the other grades this is not 
 said. " In the case of a Reader, so Symeon of Thessalonica 
 interprets in his book on Mysteries, it is Sealing ; of a Sub- 
 deacon, Laying on of hands ; of a Deacon and Presbyter, Or- 
 dination." The difference between Ordination and Laying 
 on of hands we have understood was also made by Tarasius 
 the great Patriarch in the Holy and CEcumenical Seventh 
 Council in the First Act. And Laying on of hands is a 
 mere blessing with the imposition of hands such as is 
 customary even in the case of the sick. But ordination is 
 the actual Mystery, and so those are said to be ordained in 
 whose case with the imposition of hands is applied also the 
 form, " The Divine Grace," &c. 
 
 Ex. Tell us further what is the office of each priestly order. 
 
 C. It is the High Priest's special function to ordain and 
 impart the grades of Priesthood, to bless and hallow the 
 mystery of the Divine Unction, to dedicate the holy churches 
 of GOD, to consecrate the altar-cloths (Antimensia) and to 
 teach. " The Bishop is so called from overseeing as from 
 an eminence the affairs of the people," this is the etymology 
 given by Matthew Blastaris in the Fourth Element. The 
 etymology of Archbishops, Metropolitans and Patriarchs 
 needs no explanation. Chorepiscopi were such as are now 
 called Exarchs, whether of a Patriarch or of a Metropolitan, 
 as we read at the end of the ninth Title of the First Section 
 of the Epitome of the Holy Canons. And they could not of 
 
 1 [Cornelius, Bp. of Rome, A.D. 251, ap. Euseb. H. E. vi. 43. The other 
 reference is probably to Pseudo-Ign. Ant. 12. ED.]
 
 20 ON MYSTERIES. 
 
 themselves ordain, save Readers, Subdeacons and Exorcists, 
 as we see in the I3th canon of the Council of Ancyra. They 
 are called Chorepiscopi not because they were Bishops, but 
 as holding the room (chorus) or place of a Bishop, mere sub- 
 stitutes that is, and what are commonly called Vicars. 1 
 
 To the Presbyter belongs the ministry of the other five 
 Mysteries which the Bishop also administers when he chooses. 
 He is called Presbyter (Elder) not so much because of years 
 and advance in age, as for a hoar understanding and spot- 
 less life. 
 
 To the Deacon belongs the reading of the Holy Gospel, 
 and all the ministry which occupies one who aids the Priests 
 and High Priests in their Liturgy, whence he is called Deacon 
 from biaKovew, signifying, I serve. 
 
 To the Subdeacon it belongs to prepare and take care of 
 the holy vessels and all the priestly raiment, whence likewise 
 the Treasury was named Diaconikon, as we shall see in its 
 proper place. 
 
 To the Reader belongs properly the Reading ; though in 
 his book on Mysteries the Thessalonian gives him likewise 
 other duties. " Going into the Bema," he says about the 
 Reader, " he lights the lamps and brings fire to the Priest, 
 and precedes the holy things, carrying a torch, and brings 
 him the offerings and the water and the hot water, and 
 arranges everything in the Temple, and attends to all the 
 rest, and tells the singers the sacred hymns, and in short is 
 servant of Divine things in the Temple." 
 
 To the Gatekeepers belongs the keeping of the doors, espe- 
 cially in time of the Liturgy, after the Catechumens are 
 turned out of the church, as we shall see later. There used 
 to be also in the church, Taper-bearers and Exorcists. 
 
 There are still Taper-bearers ; those who carry torches in 
 the holy Services are so called. They are besides named 
 
 1 The Chorepiscopi were not all Presbyters, but some had even the grade or 
 ordination of a Bishop, as Nicodemus shows in the Rudder. (Note 5 to the 8th 
 canon of the First Council.) [C. of Ancyra, A.D. 314. ED.]
 
 ON MYSTERIES. 21 
 
 Acolytes (followers) as preceding and following with tapers 
 and torches, the Deacons and the Priests in their necessary 
 ministrations. 
 
 To the Exorcists belongs Catechizing, whence they are 
 also named Catechists. So the holy Council of Ancyra in 
 its 1 3th canon, "Let him ordain Exorcists or Catechists" in 
 its directions about the Chorepiscopus. 1 These were the 
 teachers and tutors of the Catechumens. 
 
 Besides, I observe that in ancient times the Church had 
 also women of the age of 40 years as Deaconesses for cate- 
 chizing and instructing the women catechumens, of whom 
 we know that 40 used to serve continually in the temple of 
 the glorious Wisdom of GOD. And we read in the 2nd book 
 of the Imperial Novelise that Heraclius gave orders there : 
 " The list of Gon-loving Presbyters shall be kept at four- 
 score, of Deacons, males, 150, females, i.e. Deaconesses 40, 
 and of Subdeacons 70, and of Readers 160, of Singers 25, 
 and Gatekeepers 75." This Deaconship of women was 
 brought to a close in the time of Theodore Balsamon, as he 
 himself writes in his interpretation of the 1 5th canon of the 
 Council of Chalcedon. 
 
 Ex. If the words which you named the form of the Myste- 
 ries, give form and completion to the Mystery, what is the 
 use of other prayers and so many adjuncts ? 
 
 C. Doubtless the formative words are those which through 
 the invisible presence of the All-holy and Rite-controlling 
 Spirit, give form and completion to every Mystery, and as 
 we said, these give the reality and the essence of the Mystery. 
 And this is the common judgment of the theologians of 
 the Church. Nevertheless the whole Service, as the holy 
 Church of GOD has appointed, is very useful and necessary ; 
 because, besides the formative words are others too which 
 are called Prolegomena, since they are introduced before 
 the hallowing and the completion of the Mystery, by which 
 the Priest entreats GOD to send His holy grace, and to 
 
 1 [Perhaps Antioch, can. 10, is meant, A.D. 341. ED.]
 
 22 ON MYSTERIES. 
 
 make him a worthy Minister and Celebrant, that he may 
 complete it. The Prolegomena are called Prorems by the 
 holy Council of Carthage. Others again are called Epilego- 
 mena, which are introduced after the Mysteries are hallowed 
 and completed, by which the Priest entreats GOD to make 
 him worthy, if he celebrate the Liturgy, that the Divine 
 Liturgy may be for the forgiveness of sins and life eternal ; 
 if he baptize, that the holy Baptism may be guarded pure 
 and undefiled ; if he bless man and wife, that the marriage 
 may be kept honourable, and the bed undefiled and so forth. 
 Epilegomena are also called Hypotheses ; " which they called 
 thus," observes Zonaras on the 1 1 7th canon of the same 
 synod, " as subjoined to the hymns and uttered after them." 
 
 Ex, So far you have given us satisfaction. Now tell us, are 
 all the aforementioned Mysteries imparted to the faithful ? 
 
 C. Priesthood, Baptism and Holy Unction are not re- 
 .peated to the faithful and orthodox Christians. But the re- 
 maining four, Holy Eucharist, Repentance, Marriage, and 
 Prayer-Oil are multiplied without restriction, because these 
 are said not to affix a stamp on the Christian's soul. 1 
 
 Ex. What sort of thing is the stamp you speak of ? 
 
 1 In the edition of 1750, and that of Blantes this question and answer is 
 altered into the following question, " So far you have satisfied us well. Tell us 
 now (Ed. Bl. I ask now) whether the words of which we spoke as Formative 
 and completive of the Mysteries, all of them affix a stamp on a man's soul, or 
 not? C. Two only Mysteries are properly said to affix a stamp and indelible 
 seal, wherefore they are never repeated in anywise: these are Priesthood and 
 Baptism. Holy Unction is never repeated to the faithful, saving in case any 
 one should apostatize and return again to the bosom of the Church. The other 
 four Mysteries, the Holy Liturgy, Repentance, Marriage, and Prayer-Oil do not 
 impart a stamp, and therefore are multiplied without restriction." That the 
 reason of this alteration may be clear, we must observe that the Schoolmen de- 
 clare that three of the Mysteries, Baptism, and Unction, and Priesthood, affix 
 a stamp on the soul, and that this stamp is indelible ; therefore they say a man 
 can only receive them once. This theory agrees with the practice of the Papists, 
 who never repeat the Anointing. Among us orthodox however, this theory is 
 not received, since CHRIST'S Holy Church amongst us orders those who return 
 after denial, to be a second time anointed with the Holy Unction. (See Eucho- 
 logy and Orthodox Conf. Part I. question 105.) Hence it is further clear that 
 the answer on the subject is not right ; although one may justify it by saying.
 
 ON MYSTERIES. 23 
 
 C. The stamp, according to the Schoolmen in the 4th part 
 of the Holy Theology, " is an active quality existing in the soul, 
 and a supernatural power enabling a man, that in Baptism 
 to receive all the other Mysteries ; that in Priesthood to 
 minister and perform the Mysteries ; and that in Anointing 
 to receive the other Mysteries, and to confess the faith." 
 
 And I observe that although the Mysteries of the Syna- 
 gogue too, as Circumcision, the Aaronic Priesthood and the 
 like, prefigured a certain stamp, ("The Israelites too were 
 
 that Bulgaris in asserting "are not repeated to the faithful and orthodox Chris- 
 tians," meant to exclude such as had denied the faith. This is why afterwards 
 the Editors altered the answer, to agree with the practice of the Church. With 
 respect to the repetition of Baptism and Ordination, the ever memorable Nico- 
 demus makes an excellent distinction in the first note on the 68th Apostolical 
 Canon, showing that the repetition of these two mysteries is forbidden, not be- 
 cause of the stamp, since Unction is repeated, though it is called a Seal and 
 affixes a seal and stamp on the soul, (i S. John ii. 27 ; 2 Cor. i. 22 ;) but because 
 CHRIST died once for all. For Baptism is a figure of the death of CHRIST (Rom. 
 vi. 3, sq.)and Priesthood consists in the offering of the unbloody sacrifice, by which 
 the one death of CHRIST is proclaimed. Secondly, because the Priest is a figure 
 of the first and Great Priest, Who entered in once for all into the holy place, 
 having obtained eternal redemption, and abideth for ever, having His priesthood 
 infallible (Heb. ix. 12 ; vii. 24.) For this same reason, adds Nicodemus, it is 
 not permitted that many Deacons or Priests or High Priests should be 
 ordained in the same Liturgy, nor that there should be two Liturgies on 
 the same day at the same Table, as forbidden by the Council at Autisio- 
 dorum. [C. of Auxerre, canon 10, A.D. 578. ED.] Hereto allow us like- 
 wise to add the following observations. I. That the one death of the LORD is 
 the true cause of a man's not being rebaptized, is plainly taught by the Apostle, 
 (Heb. vi. 4 6) or rather by the All-holy Spirit which spake by him. " For it is 
 impossible, he says, as touching those who were once enlightened, and so forth, 
 and then fall away, it is impossible to renew them again unto repentance (by a 
 second baptism, that is ; cf. Titus iii. 5) seeing that they recrucify to themselves 
 the SON of GOD (by the second reception of Baptism, which is a figure of 
 CHRIST'S death) and make Him an open example," (put Him to shame.) II. 
 Another most potent reason for not repeating Baptism, some give, because Bap- 
 tism is spiritual birth, but it is absurd for a man to be born twice or many times 
 with the same birth. III. Forasmuch as " in Holy Unction we become par- 
 takers of the HOLY GHOST, being confirmed in the faith of the LORD, and in- 
 creasing in divine grace," (Orthodox Conf. Pt. I. qu. 105,) it is clear that in 
 those who have denied the faith, the stamp affixed by this Mystery is deficient ; 
 whence it is of necessity right that such when they are converted, should be 
 anointed again.
 
 24 ON MYSTERIES. 
 
 sealed, only with circumcision," says S. Chrysostom in his 
 2nd discourse on the Ep. to the Ephesians,) yet that stamp 
 was a figure of CHRIST'S Mysteries incomplete and symbo- 
 lical, and did not give justifying grace and sanctification, 
 which we Christians enjoy through the stainless Mysteries of 
 our holy Church. 
 
 Ex. I would now desire you to tell us further the defini- 
 tions of the Mysteries, one by one. 
 
 C. From what we have already said, we can easily under- 
 stand also the full definitions or descriptions of the Mysteries ; 
 and first, Holy Baptism is defined as being " the beginning 
 and preparation of relationship to GOD, and of the heavenly 
 inheritance, purging every sin by water through the invoca- 
 tion of the Transcendent Trinity." 
 
 Anointing or Holy Unction is defined as being " the gift 
 of piety, prayer, and love, and soundness of mind, and the 
 other virtues, conferring through oil prepared by the lawful 
 High Priest, the first seal on the baptized, and what we lost 
 through disobedience belonging to the image." 
 
 The Divine Eucharist is defined as being " the Mystery 
 through which the Bread of the Prothesis, and wine and 
 water, by the invocation and visit of the HOLY GHOST are 
 supernaturally transmuted into CHRIST'S Body and Blood ; 
 and to such as by faith worthily receive the same, they are 
 for the remission of sins, and for life eternal and for a pre- 
 servative to both soul and body ; but to those who in unbelief 
 partake unworthily, they are for correction and punishment." 
 
 Priesthood is defined as being " a divine ordinance of a 
 sensible Mystery, endowed with spiritual force and control 
 of heavenly things, operating by male persons, granted by 
 our SAVIOUR for men's salvation and sanctification." 
 
 Repentance is defined as being " a voluntary turning from 
 offences to the opposite good, and return from the devil to 
 GOD, conquering by grace all the consequence of the laws." 
 
 Marriage is defined as being " a Mystery given for the 
 procreation of children, and perpetuation and maintenance
 
 ON MYSTERIES. 25 
 
 of the race, and in a word for carrying out and fulfilling that 
 ancient divine voice and faculty, ' Increase and multiply,' &c." 
 
 Finally, Prayer-Oil is defined as being " holy oil, a sacred 
 rite and type of divine pity, supplied to those who turn 
 from sin for redemption and sanctification, affording abso- 
 lution of sins, and raising up from sicknesses, and filling with 
 sanctification." 
 
 It is "often applied to us (Job the Monk signifies in his 
 Book on Mysteries) because of the untimeliness of death." 
 The same cause is introduced into his observation also by 
 Gabriel Blasius, Metropolitan of Arta, the Corcyraean. 
 
 Ex. Explain also about the Priest or High Priest, whom 
 you called just now ministers of the holy Mysteries ; how do 
 they stand in the celebration of these ? 
 
 C. The Priest and High Priest in the Celebration of the 
 Divine Mysteries, stand only as instruments, and as interme- 
 diaries under the first cause, which as we said is GOD Himself. 
 So the saw, to take an illustration, is said to saw as a means and 
 instrument, since of itself it cannot effect anything, but he who 
 saws in the chief sense is the carpenter who moves it. " The 
 Priest stood as completing the figure, uttering the words, but 
 the power and grace are GOD'S ;" so said the great Chrysos- 
 tom about the Divine Initiation at the betrayal by Judas. 
 
 And the blessed Paul in i Cor. iii. 5 7, says, " Who then 
 is Paul, and who is Apollos, saving a servant ? I planted, 
 Apollos watered, but GOD gave the increase. So then neither 
 he that planteth is anything, nor he that watereth, but GOD 
 Who giveth the increase." 
 
 Nevertheless, as being true ministers, Priests have need 
 to be found in all things ready to celebrate worthily these 
 divine and saving Mysteries ; and especially the rite of 
 rites, and Mystery of Mysteries, I mean the Divine and 
 Holy Liturgy, which we know was thus pre-eminently named 
 in his treatise about the Ceremonies in the Communion by 
 the great Initiator of the Ecclesiastical Hierarchy, himself 
 peer of the Apostles, Dionysius.
 
 26 INTRODUCTION TO THE HOLY LITURGY. 
 
 INTRODUCTION TO THE HOLY LITURGY. 
 
 CONCERNING THE DAILY SERVICE. 
 
 1. Ex. And what is this preparation which the priests 
 undergo, that they may be worthy celebrants and ministers, 
 as you say, of the divine and holy Mysteries ? 
 
 C. First of all the priest must confess frequently. Secondly, 
 he must read all his office. Thirdly, he must have ready the 
 sacred vessels that he has need of. Fourthly, he must keep 
 his mind orthodox and faithful. 
 
 2. Ex. And supposing the priest do not confess as he 
 ought, and appears in the actual ordinance of the Holy 
 Liturgy, does he celebrate a Mystery or no ? 
 
 C. Certainly, he celebrates a Mystery since he has, as we 
 said, the seal of the Mystery of the Priesthood, and the 
 stamp indelibly, and the Mysteries entirely take place 
 through the grace of the All-holy Spirit, and the Blood of 
 endless power which was shed from CHRIST'S side, that is 
 through the supernatural power which CHRIST gave of the 
 Mysteries being effected every day unto the end of the age. 
 And this all the theologians in common assert, saying that 
 the Mysteries do not proceed as from the agent, or as from 
 the priest who celebrates them, but as from that which is 
 performed, namely, as from the Mystery celebrated. 
 
 Nevertheless, if the priest celebrate without confession 
 and with mortal sin, he adds sin to sin, and is punished eter- 
 nally ; since, as we saw in the beginning, if " he who eateth 
 and drinketh unworthily, eateth and drinketh judgment unto 
 himself," as the Apostle says ; how much rather, says Symeon 
 the Thessalonian, he who celebrates unworthily ? 
 
 3. Ex. Besides confession, what else ought the priest to 
 do before he begin the divine Initiation? 
 
 C. We said that he ought also to read all his service,
 
 CONCERNING THE DAILY SERVICE. 2/ 
 
 although all priests, from the time that they receive the 
 stamp of divine Ordination, whether they celebrate or do 
 not, promise and are bound to read each day the whole of 
 the service to the end of their life, and if they neglect it, fall 
 into deadly sin. 
 
 4. Ex. What is this Service ? 
 
 C. Vespers, After Supper [Compline], Midnight Office,. 
 Mattins, Prime, Terce, Sext, and None, altogether seven 
 times a day. " Pay your vows," writes S. Clement in the 
 8th book of the Apostolical Constitutions, c. 34, "in the 
 morning, and at the third hour, and at the sixth and ninth r 
 and in the evening, and at cock-crowing," which last is mid- 
 night. With the morning he includes also Prime. 
 
 5. Ex. And why is the priest obliged to pray seven times 
 a day? 
 
 C. The priests represent those living creatures of the Re- 
 velation, which S. John saw in the 4th chapter, and without 
 ever stopping, they cried continually, Holy, Holy, Holy 
 LORD GOD Omnipotent. Howbeit because of the weakness 
 of human nature the Church has received agreeably with the 
 Prophet that saying, " Seven times a day have I praised 
 Thee for the judgments of Thy righteousness ;" so she de- 
 creed for the great GOD to be praised seven times a day by 
 those in holy orders. 
 
 6. Ex. And why at such hours and not at others has the 
 Church arranged the priests' service ? 
 
 C. All day long, and every hour GOD must be praised, 
 " For if we offer to Thee, O holy King, songs equalling the 
 sand in number, we pay nothing worthy of what Thou hast 
 given us." Nevertheless the Church has reasonably arranged 
 the service at these particular hours ; forasmuch as the 
 Midnight Office signifies that night in which with lan- 
 terns and torches and weapons the Jews seized the Master 
 CHRIST. 
 
 Mattins signifies that dawn, in which He was insulted and 
 so mocked.
 
 28 INTRODUCTION TO THE HOLY LITURGY. 
 
 At the first hour of the day they delivered Him to the 
 Gentiles. 
 
 Between the third and sixth, sentence was given for His 
 death by the Cross, and He was crucified. 
 
 At the ninth hour He gave up the ghost. 
 
 Towards the hour of Vespers they took Him down from 
 the Cross. 
 
 But at even, when the hour for After Supper is, they pre- 
 pared Him for burial. 
 
 Others adduce likewise other reasons ; the line of reasons 
 however which we have mentioned appears most Christian, 
 and to be suitable. 1 
 
 The Psalms which are recited at every service, differ ac- 
 cording to the season, and so also the subject of prayer. 
 
 The lections of Holy Scripture are most ancient, and 
 these we have in Dionysius's work on the Ecclesiastical 
 Hierarchy. 
 
 The Synaxaries 2 themselves too are ancient. 
 
 The Troparia and the Canons the Church has received 
 from later saints and other wise men, who have rendered 
 sacred Hymnody so glorious. 
 
 1 In the Apostolical Constitutions, in the place above quoted, the following 
 reasons are adduced. "At morning time, because we give thanks that the LORD 
 hath sent us light, making the night to pass, and bringing day upon us ; at the 
 third hour, because then the LORD received His sentence under Pilate ; at the 
 sixth, because then He was crucified ; at the ninth, because the world shook, 
 when the Master was crucified, trembling at the boldness of the impious Jews, 
 not enduring the insult offered to the LORD ; at evening, because we give thanks 
 that He hath given us rest from daily toils during the night : at cockcrow, be- 
 cause the hour brings the glad message of the coming of day for working the 
 deeds of the light." And these are the true reasons, saving that the Prayer of 
 the Third Hour is offered also because of the descent of the HOLY GHOST on 
 the Apostles at the third hour of the day, as appears from the Psalms, Prayers, 
 and Troparia for this hour. Concerning these and others in the rest of the Ser- 
 vice, see Symeon of Thessalonica, and the Interpretation of the Church's Ser- 
 vice by S. Mark of Ephesus, published with Symeon ; and further, The Holy 
 Ritual turned into Greek by our Eugenius. 
 
 8 [These are lections in the Daily Offices from the Lives of the Saints. 
 ED.]
 
 CONCERNING THE DAILY SERVICE. 29 
 
 7. Ex. And can you mention them all by name ? 
 C. Certainly ; so far as I have been able to inquire, they 
 are as follows, 1 
 
 The Patriarch Anatolius. 
 
 Athanasius. 
 
 Andrew of the fire. 
 
 Andrew of Crete. 
 
 Anthimus. 
 
 The Monk Arsenius. 
 
 The Monk Basil. 
 
 Basil Pegoriotes. 
 
 Byzantius. 
 
 Gabriel. 
 
 1 A fuller catalogue of the holy singers is given by Fabricius, (Bibl. Gr. 
 t. k. p.,) who however, as the wise QEconomus points out, (On the Seventy, 
 Vol. iv. p. 763, note,) makes some odd distinctions, quoting separately Joseph 
 the Studite and Joseph the Thessalonian, and again the Monk Mark, the poet 
 of the first four hymns of the Canon of the Great Sabbath, and Mark of 
 Idrus. One of those omitted by Bulgaris is Joseph named by way of emi- 
 nence the Hymn-writer,* who composed the greater part of the Canons in the 
 Menaea and the Paracletic.t (although Fabricius appears to attribute those of 
 the Paracletic to a different Joseph,) and the universally known Canon of the 
 Unseated. t And we must note that we read in the Treatise of Allatius, "Con- 
 cerning the Ecclesiastical Books" of the Greeks, (from Fabricius, Vol. v.,) the 
 same names which are given by Bulgaris, with the same titles, except a few 
 insignificant differences, with the same forgetfulness as regards the name of 
 John of the Euchaites, (see the following note,) and with the same omission of 
 the Hymn-writer ; only that in Allatius five other singers besides are mentioned, 
 (one of them the Emperor Theodorus Lascaris is erroneously read Theodosius.) 
 For this reason, and because Bulgaris clearly translated his catalogue from the 
 Latin, (vid. note i. p. 31,) I suppose that our author took the names here from 
 the above-named treatise of Allatius, setting them in alphabetical order, and 
 omitting the five perhaps through inadvertence. 
 
 * [Joseph the Hymn-writer, c. A.D. 838. Commemorated April 4. ED.] 
 t [An Office book containing the Troparia of the Ferial Office. ED.] 
 t [The Acathist is a Troparion and Contacion to the Virgin, sung on the Eve 
 of the Fifth Sunday in Lent, during which it is customary for all to stand in 
 remembrance of the deliverance of Constantinople from the barbarians at the 
 intercession of the Blessed Virgin. ED.] 
 
 [Theodorus Lascaris, Emperor, 1206 1222. ED.)
 
 30 INTRODUCTION TO THE HOLY LITURGY. 
 
 Germanus Patriarch. 
 
 George of Nicomedia. 
 
 George of Sicily. 
 
 George of Skylitza. 
 
 David. 1 
 
 Demetrius. 
 
 The Monk Dorotheus. 
 
 Emmanuel Palaeologus. 
 
 The Monk Euthymius. 
 
 Ephraim of Caria. 
 
 Zonaras. 
 
 The Emperor Theophilus. 
 
 Theophanes. 
 
 Theodore the Studite. 
 
 Theodore Syceotes. 2 
 
 John of Damascus. 
 
 John the Euchaite. 3 
 
 Archbishop John. 
 
 John Stauracius. 
 
 Ignatius. 
 
 The Monk Hierotheus. 
 
 Justin Decadion. 
 
 Joseph the Studite. 
 
 Cassiana. 
 
 Cosmas. 
 
 1 This David is missing from the catalogue in Fabricius. He made the 
 Canon to S. George the Great Martyr, sung on April 23, beginning, " I David 
 celebrate thee George with longipg, for it is right." 
 
 2 In Fabricius wrongly written Theodosius. The Church commemorates this 
 Saint Theodore on April 22. 
 
 8 So also in Allatius, John Euchaita. Correctly, John of the Euchaites, i.e., 
 Metropolitan surnamed Mauropous [Blackfoot ED.] To him belongs the Ser- 
 vice of the three Hierarchs,* and the Canon in the Horologium to the Guardian 
 Angel ; and as I suppose also the Canon in the Euchology to the Most Holy 
 Mother of GOD in expectation of war. 
 
 * [Jan. 30. Basil the Great, Gregory Theologus and John Chrysostom. ED.]
 
 CONCERNING THE DAILY SERVICE. 31 
 
 Clement. 
 
 The Monk Cyprian. 
 
 Constantine Porphyrogennetus. 
 
 The Emperor Leo. 
 
 Leo the Teacher. 1 
 
 Leo the Peganian. 
 
 Mauroleo. 
 
 The Monk Mark. 
 
 The Patriarch Methodius. 
 
 Methodius of Patara. 2 
 
 Metrophanes. 
 
 Michael the Stammerer. 
 
 Nicetas of Heraclea. 
 
 Nicolaus. 
 
 Xanthopulus. 
 
 Paul Ammonius. 
 
 Procopius, Keeper of the Archives. 
 
 Romanus. 
 
 Sergius Hagiopolites. 
 
 Stephen Hagiopolites. 
 
 Stephen Sabbai'tes. 
 
 Symeon, the Chancellor. 
 
 Symeon Thaumastoreites. 
 
 Sophronius of Jerusalem. 
 
 Timocles. 
 
 The Patriarch Philotheus. 
 
 Philip. 
 
 The Patriarch Photius. 
 
 The Monk Photius. 
 
 Christopher the Chief Secretary. 
 
 1 Correctly Ma'istor, for so the first of orators was called. Vid. Ducange s. 
 Rhetor. From this I conclude that Bulgaris turned the names above from 
 Latin into Greek, and mistaking the word Magister, rendered it KaflTj-yrjT^Sf 
 Teacher. 
 
 2 Wanting in Fabricius. Nor indeed do I find any holy songs referred to in 
 the compositions of this holy martyr.
 
 32 INTRODUCTION TO THE HOLY LITURGY. 
 
 Here we see, and every Christian rejoices in the fact, 
 that even those most august Emperors, moved with divine 
 zeal, composed hymns and canons to the glory of GOD and 
 the Saints. Tradition particularly says that as Singers of 
 Troparia, our pious Emperors used moreover to sing in 
 the Temple of GOD, like any other psalm-singers of sacred 
 harmony. And Cedrenus, in the Synopsis of his Histories, 
 writes about the Emperor Theophilus, " He studied also to 
 be a singer : whence likewise when he was composing cer- 
 tain hymns and modulating Stichera, he was urged to sing 
 them. Among these, having transposed the part of the 
 fourth voice to the octave in ' Hear, O maiden,' and having 
 supplied another melody, he determined to sing it audibly 
 in the church of GOD. 1 An account too is given how out of 
 love for music, he would join splendid congregations in the 
 Great Church, and did not refuse to conduct the singers ; 
 and the Sticheron for Palm Sunday, ' Come forth, ye nations, 
 come forth, ye peoples,' they say is the product of his soul." 
 How great piety a heretic like Theophilus had towards 
 GOD ! Any one could judge from this the absurdity which 
 passes current in our day. 
 
 8. Ex. I would desire you to tell us about the Troparia 
 and the Canons, whence they have been thus named ? and 
 why the odes are only nine ? why the second is omitted ? 
 What is the Dismissal? What the Session (Cathisma) ? 
 What the Contacion ? What the House ? What the Des- 
 patch (Exapostellarion) ? What are the Praises ? What is 
 the Hearkening (Hypacoe) ? And what the Hirmus ? 
 
 C. Of Troparia we have various etymologies. Some will 
 have them so called from Tropos, character, as declaring 
 the character and the virtues of the Saints. Others from 
 Tropseum, a trophy, since they sing in these the contests 
 
 1 From this passage some have supposed that Theophilus composed "Hear, 
 O maiden." But Cedrenus does not assert this, but that Theophilus gave it a 
 fresh accompaniment. " Hear, O maiden," which is the Hirmus of the 8th Ode 
 of the Canon of the Glad Tidings, [Feast of the Annunciation,] is the work of 
 S. John of Damascus.
 
 CONCERNING THE DAILY SERVICE. 33 
 
 and the victories of GOD and the Saints. Others from trepo, 
 I turn, since according to the variation of the Troparia, the 
 singers give their voices a different turn. Others from tre- 
 pomai, I turn about, because during the singing of the 
 Troparia, the ruler of the Canon turns himself this way and 
 that, from one part of the choir namely to another. Others 
 because it is turned towards the Hirmus, and beckons to it, 
 and has this as it were for its exemplification and com- 
 pletion. 
 
 The Canon is so named, because it holds the metre de- 
 fined and outlined, being completed in nine Odes. The 
 etymology is given by Zonaras in the Commentary he wrote 
 on the Ecclesiastical Hymns, who further explains that 
 " the Odes are nine, since they are patterns of the heavenly 
 Hierarchy and hymnody. And from another consideration, 
 there are nine Odes from their being symbolically typical of 
 the Holy Trinity, and being composed in honour thereof ; 
 for if you mentioned the Three thrice, you would make the 
 number nine ; for this number as containing a triple Trinity, 
 and composed thereof they appointed for the hymn itself of 
 the Holy Trinity." " But the second ode is omitted, because 
 it is not a hymn to GOD, but a testimony to the Jews, and a 
 threat and protest against their wickedness, and a foretelling 
 of the evils which should overtake them. It is called an Ode 
 however, as a prophecy of the evils to be brought upon the 
 Israelites because of their wickedness and ill doing, and a 
 declaration of the excessive miseries which make a tragedy." 
 For this cause the second ode is sung in order only in the 
 Holy and Great Quadragesima for the threatening and 
 correction of sinners. 
 
 The Dismissal is so called as being sung at the hour when 
 the dismissal of the people draws near, as the Session is 
 so called since at the time when it is sung all sit down for 
 a brief refreshment. 
 
 The Contacion is so called according to the explanation of 
 Nicephorus Xanthopulus upon the question being put to him, 
 
 D
 
 34 INTRODUCTION TO THE HOLY LITURGY. 
 
 Whence are the Despatches so named ? whence the House ? 
 the Hearkening, and the rest ? " Because thus in brief it 
 contains the whole story of the Festival or Saint, whether 
 it be a life, or a martyrdom, or any other eulogy." And 
 more simply George Coresius says, " The Contacion got its 
 name since in few and short (KOVTO) words it contains the 
 praises of GOD and the Saints." Particularly we have it on 
 the authority of the same Nicephorus that the first Contacion 
 which was made in the Church is, " To-day the Virgin," and 
 the first inventor of the Contacion was S. Romanus. 1 
 
 Of the House he offers us at the same question two explan- 
 ations. The first explanation is that " as a house contains just 
 the belongings of its owner, so also the House contains in 
 brief and exhibits the account of the Saint and the Festival." 
 A second explanation is this : " Others allege the reason of 
 the name is because of the homes amid the stars ; for those 
 are called houses round the stars in which they are fixed or 
 abide, or go round and move, and this the Saints do in hea- 
 ven. But forasmuch as the Church of GOD is a spiritual 
 firmament, and the Saints are reckoned for stars, it is need- 
 ful for them, like the others, suitably to the figure to have 
 houses likewise, by means of which they have a fixed place, 
 and are seen to be in motion in it." 2 
 
 " The Despatches," he writes, " were first increased and 
 
 1 The above-mentioned Nicephorus narrates that Saint Romanus being found 
 at the Christmas Vigil near the ambo, fell into a brief sleep whilst the 6th ode 
 was singing, and in a dream he saw the Mother of GOD giving him a roll or 
 book, and telling him to swallow it. And when he had swallowed it, he woke 
 up and mounted the ambo, (S. Romanus was a deacon,) and began singing, 
 "To-day the Virgin bears the Supreme," &c. (See also Synax. Oct. i.) 
 Since moreover a roll is also called contacion from contos (contarion), a pole, 
 staff, round which the parchment was rolled, for this reason " To-day the Vir- 
 gin," and any other songs made in imitation of it for the other feasts and me- 
 morials of the Saints were called Contacia. This is also the explanation of S. 
 Mark of Ephesus. 
 
 * The same Mark of Ephesus says that the Houses were so named because 
 S. Romanus, who is the inventor of the Houses, used to sing them in those holy 
 houses where he was accustomed to keep vigil.
 
 CONCERNING THE DAILY SERVICE. 35 
 
 enlarged by Leo the Wise ; and they were so called and were 
 arranged in the places they now occupy, because before they 
 were invented, just after the Canon was finished, the day now 
 dawning, what are called Photagogica (light-bringers) used 
 to be sung : these run thus, ' Send forth, O LORD, Thy light, 
 &c.' So discontinuing the saying of the latter, they substi- 
 tuted these ; and that this might be known, they named them 
 by the old title," that is to say because of " Send forth," &c. 
 Others are of opinion that the Despatches were so named 
 because after the Resurrection CHRIST sent forth the women 
 with ointment to the Apostles, and these in turn He despatched 
 to the Gentiles. Such is the interpretation of the same 
 Xanthopulus, who writes also concerning the Hearkening 
 that the name gets its significance " in place of the disobe- 
 dience of Adam and our first mother because of the Ointment- 
 bringing Marys or rather the Mother of GOD having arrived 
 at the tomb of CHRIST. For as she by disobeying the com- 
 mand to Adam, drove us too out of Paradise, so after see- 
 ing CHRIST and hearkening to Him, that is the new Adam, 
 in the garden, they (or rather the Mother of GOD) both now 
 as well as before, have received their joy which countervailed 
 the curse, and filled up what was lacking to Eve by reason 
 of the disobedience. Or else because of the obedience of 
 the new Adam, which even drew the first Adam likewise to 
 his original state." 1 
 
 The Praises are so called because then are sung with the 
 Troparia the verses of Psalms cxlviii. and cl., which begin 
 with the words " Praise ye." 
 
 The Hirmus is described by Zonaras in the Commentary 
 on the Hymns of the Church " as giving a connexion of song 
 and harmonies to the Troparia which succeed : for they too 
 are suited to the melody of the Hirmi, and by reference to the 
 
 1 The holy Ritual explains the word differently : "The Hearkening signifies 
 listening with more earnest attention : and the troparion is so called, as inserted 
 for the purpose of stirring up the bystanders to listen without distraction to the 
 reading which is to follow next after the Antiphons."
 
 36 INTRODUCTION TO THE HOLY LITURGY. 
 
 Hirmus they are adapted and sung and follow the harmony 
 of its music." 
 
 We have moreover the Morning Hymns, the Megalynaria, 
 the great Doxology, the Supplication, the Compassionate, 
 and the Bread-breaking, which are clear. About the Mega- 
 lynaria, I only point out that they are sung at the ninth hour ; 
 because as this is the end and conclusion of the Canons, 
 so CHRIST is the fulfilment of the Law and the Prophets, 
 Who at this hour, like His Mother the Virgin, is by the 
 Megalynaria glorified and magnified. 
 
 OF PRIESTLY RAIMENT. 
 
 9. Ex. Good : let us come to the sacred furniture, and 
 first I ask you, is the priestly raiment ancient in the Church ? 
 
 C. Most ancient : even from the holy Apostles themselves, 
 let the enemies of the Church say what they will. One 
 Priestly Vesture of the Evangelist John, Gregory Dialogus 
 used to keep with him. So it is recorded by John the 
 Deacon in the 3rd Book, ch. 59, of his life. One chasuble of 
 S. Peter was found at Antioch, writes Surius under the 
 29th April. And many conjecture about the cloak which the 
 Apostle Paul writes in 2 Tim. iv. 1 3, that he had left in Troas 
 with Carpus, that it was the chasuble which is used in 
 Church to this day. And undoubtedly if the Synagogue 
 and the very Gentiles used in their sacrifices distinct raiment 
 of a dignified sort, by how much more would the Apostles 
 who celebrated the supernatural Mysteries of the Body and 
 Blood of CHRIST ? 
 
 10. Ex. Describe to us singly the actual Priestly vest- 
 ments ; and first the Sticharion. 
 
 C. The Sticharion (Alb) is so called from o-rei'^w, which 
 means, I walk in rank. For being long to the feet like the 
 long linen garment of Aaron it compels the Priests to walk 
 at the time of the Divine Initiation, not anyhow, but in rank 
 and one after another ; and it represents four things. 
 
 i. The glorious shape and resplendency of CHRIST'S God-
 
 
 PRIESTLY RAIMENT. 37 
 
 head, which He showed in His glorious Transformation, 
 when He displayed His raiment, or His clothes white like 
 the light. " The Alb being white signifies the brightness of 
 CHRIST'S Godhead," 1 said the blessed Germanus in the 
 Mystical View. 
 
 2. It signifies the purity which Priests ought to observe. 
 "The Alb represents the purity and spotlessness of the 
 Priestly order," so says Symeon of Thessalonica in the Temple. 
 
 3. It represents the white clothing in which Herod sent 
 JESUS CHRIST mockingly to Pilate ; " Herod having mocked 
 Him, clothed Him in gorgeous apparel and sent Him back 
 to Pilate." S. Luke xxiii. n. 
 
 4. It signifies the Angelic brightness with which like the 
 angels the celebrants minister to GOD at this most holy 
 altar. For these reasons the Alb ought to be always white, 
 and specially the Deacons' Albs. So in the Dream of the 
 Anastasia the great Gregory says : 
 
 " So the servers stand in bright garments, images of 
 Angelic splendour." 2 
 
 1 1 . Ex. What does the Stole signify ? 
 
 C. The Stole (Epitrachelion or Peritrachelion) is so called 
 because it is thrown on or about the neck ; and means 
 
 1 "And the Priest's clean life," adds S. Germanus, which agrees with the 
 explanations below, 2 and 4. 
 
 * And Chrysostom (8znd Horn, on S. Matt, ad fin.) refers to the white tunic of 
 the Deacons. The Thessalonian, however, says that the High Priests and 
 Priests wear purple Sticharia, particularly during Fasting-time. And S. 
 Germanus says, "The Priest's garment is like Aaron's long linen robe ; that is, 
 it is a robe which is a priestly garment reaching to the feet most precious. 
 Moreover it is like fire according to the prophet who says, ' That maketh His 
 angels spirits, and His ministers a flaming fire.' And again, 'Who is this that 
 is come from Edom?' For Edom is interpreted earthy, or choice, or purple. 
 Then he goes on, ' The redness of his robes is of the vine of Bosor. Why are 
 thy robes and thy garments red? As from a trodden winepress,' showing the 
 robe of CHRIST'S flesh, which has been dyed in blood on His stainless Cross. 
 And again because CHRIST wore the purple mantle in His Passion." But what 
 is called the flowing stream (lit. rivers) of the high priestly alb signifies ac- 
 cording to the Thessalonian doctor the gifts of doctrine according as it is said, 
 " He that believeth on Me, out of his belly shall flow rivers of living water." (S. 
 John vii. 38.)
 
 38 INTRODUCTION TO THE HOLY LITURGY. 
 
 1. The light yoke of CHRIST, under which the Priest 
 putting his neck evidently says, " The yoke of CHRIST is easy 
 and the burden is light." 
 
 2. It means, says S. Germanus in his Commentary on the 
 Liturgy, the rope, 1 with which after He had been bound by the 
 High Priest, CHRIST was hurried on, dragged forward by 
 His neck as He departed in His passion. 
 
 3. It symbolizes the Spirit's grace descending from above. 
 So says Symeon of Thessalonica in the Temple ; and there- 
 fore in wearing it the Priest says, " Blessed be GOD that 
 poureth grace on His priests, as ointment on the head, &c." 
 
 4. It signifies too the rope with which at Pilate's orders 
 the soldiers flogged JESUS. " Then Pilate therefore took 
 JESUS and scourged Him." (S. John xix. i.) 
 
 12. Ex. What does the Girdle mean? 
 C. The Girdle or Belt signifies 
 
 1. According to S. Germanus "the goodliness with which 
 CHRIST girt Himself when He took the kingdom," as we know 
 He appeared in the ist chapter of the Apocalypse. " And in 
 the midst of the seven lampstands says the Evangelist John, 
 I saw one like unto a son of man, clothed with a garment 
 down to the foot, and girt about at the breasts with a golden 
 girdle." 
 
 2. It signifies truth and righteousness, which are seen to 
 be necessary in the Priest. Isa. xi. 5, "And He shall be girt 
 with righteousness about His loins ;" and Paul, Eph. vi. 14, 
 " Stand therefore, having your loins girt about with truth." 
 
 3. It signifies the power which CHRIST gives the Priest to 
 cast down the lusts of the flesh, which are in the loins, and 
 in the kidneys ; according as GOD said about the devil in 
 Job xl. 1 1 (16.) " Behold his strength is in his loins, and his 
 power in the navel of his belly." Therefore the Priest, when 
 he girds himself, says, " Blessed be GOD Who girdeth me 
 about with power, and He made my way blameless," &c. 
 
 4. The Girdle holding the alb tied round about does not 
 
 1 In S. Germanus, the <pa.Kt<i>\iov.
 
 PRIESTLY RAIMENT. 39 
 
 allow the Priest to stumble by treading on it ; which means 
 allegorically that the blameless conduct of the Priest by virtue 
 of the Girdle tramples on the temptations of the flesh ; since 
 the Girdle is the symbol of watchfulness and temperance, as 
 CHRIST said in S. Luke xii. 35, " Let your loins be girded 
 about, and your lamps burning." 
 
 13. Ex. What do the Maniples mean? 
 
 C. The Maniples (Hypomanica or Epimanica) are so 
 called from the hand with under (hypo) or over (epi) added. 
 And they mean the care which priests must exercise in order 
 to watch according to CHRIST'S charge in S. Matt. xxiv. 42, 
 " Watch therefore, for ye know not in what hour the Son of 
 Man cometh ;" avoiding sloth, which David speaks of in the 
 1 1 9th Psalm, 28, " My soul slumbered for sloth," and saying 
 with the bride in Canticles v. 2, " I sleep, but my heart 
 waketh." 
 
 2. They signify the celebration of the spotless Mysteries, 
 which CHRIST performed with His own hands. "Having 
 taken bread," says the LORD'S Brother in his Holy Liturgy, 
 "in His holy, and spotless, and stainless, and immortal 
 hands." On account of this Symeon of Thessalonica also 
 taught that the Maniples represent " that by His own Hands 
 JESUS enacted the sacrifice of His Body and Blood." 
 
 3. The thong of His stainless hands. "And when they 
 had bound JESUS, they led Him away and delivered Him to 
 Pilate." S. Mark xv. I. And so the Maniples, says Balsa- 
 mon in his 37th Answer to Mark of Alexandria, " are a figure 
 of the Manacles which were wound round the hands of our 
 LORD and GOD and SAVIOUR JESUS CHRIST, when He was 
 hurried off to His voluntary passion." And Symeon of Thes- 
 salonica in his Commentary on the Liturgy, says, "The 
 bonds on the SAVIOUR'S hands, with which He was bound 
 when He was hurried to Pilate, some say are symbolized by 
 the Maniples." 
 
 4. They signify the universal power of GOD, Who with His 
 own hands made the universe, for which cause the Priest
 
 40 INTRODUCTION TO THE HOLY LITURGY. 
 
 says, as he puts them on, "Thy hands made me, and 
 fashioned me ; Thy right hand, O LORD, hath been glorified 
 in strength, Thy right hand, O LORD, crushed the enemies :" 
 and therefore the same Symeon used to say, " The Maniples 
 also symbolize GOD'S activity." 
 
 14. Ex. What does the Chasuble mean ? 
 
 C. The Chasuble (Phaelonion) as we commonly call it, is 
 properly called Phasnolion, because this alone of the priest's 
 vesture is entirely visible (tpalvstat oXoi/) covering the rest 
 of the holy raiment. And it signifies 
 
 1. The grace of Holy Baptism, with which the Church 
 puts on the very Master CHRIST. " For as many of you as 
 were baptized into CHRIST, put on CHRIST," Gal. iii. 27. 
 
 2. It signifies the Grace of the HOLY SPIRIT, which the 
 Apostles and the faithful afterwards received, about which 
 John says, i. 16, "and of His fulness we all received." And 
 this was the anointing on the head, which in Psalm cxxxiii. 
 2, David in spirit foresaw, " which cometh down to the 
 beard, even Aaron's beard, which cometh down to the hem 
 of his clothing." 1 
 
 3. It signifies Love apart from which the Priest has be- 
 come sounding brass, or a clanging cymbal." i Cor. xiii. i. 
 And as Love covers the multitude of sins, and embraces all 
 the commandments of the Law, " For Love is the fulfilment 
 of the Law : and this, Thou shall not commit adultery, Thou 
 shalt not steal, Thou shalt not kill, Thou shalt not bear false 
 witness, Thou shalt not covet, and if there be any other com- 
 mandment, it is summed up in this word :" Rom. xiii. 10, 9 : 
 so the chasuble conceals and encloses all the Priest's raiment, 
 and therefore when the Priest puts it on, he says, "Thy 
 priests, O LORD, shall be clothed with righteousness," &c. 
 
 4. And finally the chasuble signifies the scarlet robe of 
 false purple which the soldiers put on the SAVIOUR CHRIST. 
 
 1 The head is clearly interpreted as CHRIST, the beard as the Apostles, the 
 hem as the rest of the faithful : and the ointment as the HOLY SPIRIT Which 
 CHRIST poured out upon the Apostles, and through them on all the faithful.
 
 PRIESTLY RAIMENT. 41 
 
 " Having clothed Him, they put on Him a scarlet robe." 
 S. Matt, xxvii. 28. Therefore High Priests and Bishops 
 wear their chasuble studded with crosses. And this clearly 
 proves, writes Symeon of Thessalonica in the Temple, that 
 " it is symbolic of the SAVIOUR'S passion, and represents Him 
 Who through sufferings and the Cross, fulfilled the true 
 righteousness." 1 
 
 15. Ex. Are there other priestly garments ? 
 
 C. There is the Horarion which belongs solely to the 
 Deacon, and the Epigonation (Kerchief,) the Omophorion 
 (Scarf) and Saccus (Dalmatic) peculiar to High Priests :* 
 since, as Zonaras shows on the 22nd canon of the Laodicean 
 Council, " to each holy order is assigned also its proper dress 
 and ministry." 
 
 1 6. E.r. Tell us something too about these, and first about 
 the Horarion. 
 
 C. The Horarion is so called because it signifies the hour 
 and season of every Liturgical ordinance : forasmuch as 
 catching hold of this with three fingers, the Deacon by it 
 signifies what must be done in various circumstances. And 
 therefore Balsamon in the Interpretation of the Canon, which 
 we quoted, and Blastaris in the conspectus of Canons which 
 he wrote, gives its etymology as being named Horarion, 
 from opw I see and observe. Although Symeon of Thessa- 
 lonica derives the etymology from its adorning (wpdt^eiv) the 
 Deacon, and describes it as follows : " The Horarion, like 
 wings, shows the immaterial and intellectual condition of the 
 Angelic Order. Wherefore also imitating the Cherubim 
 who wrap up their faces, he too (the Deacon, that is) covers 
 himself when he is about to communicate, girding this round 
 
 1 The Chasuble, says Chrysostom (Horn. 14 on 2 Tim.) signifies the Righte- 
 ousness with which Priests must be adorned when they approach to perform 
 their Holy Service. 
 
 3 The Scarf is properly peculiar to the High Priest ; because priests likewise 
 wear the Kerchief, and the Dalmatic has been customarily worn instead of the 
 Chasuble first by the most eminent of the High Priests, as our author says 
 below, and next by all without distinction.
 
 42 INTRODUCTION TO THE HOLY LITURGY. 
 
 him ; and on the Horarion itself he has the Holy, Holy, 
 Holy written." And thus the Deacons in the Divine Service 
 of Initiation represent the ministry and service of the Angelic 
 Orders. 1 
 
 17. Ex. What does the Epigonation mean? 
 
 C. The Kerchief (Epigonation) is so called because it falls 
 to the knee, and is properly peculiar to the High Priest ; it 
 is however worn also, by his consent, by all Priests of dignity. 
 And it means 
 
 The sword of the Spirit with which the enemies of the 
 Faith visible and invisible are slain, and in hanging it from 
 the girdle the Ministers say, " Gird thy sword on thy thigh, 
 O mighty one, for thy comeliness and thy beauty, and press 
 forward, and prosper, and reign." "In his girdle, according 
 to the interpretation of the same Symeon in the Temple, the 
 Celebrant sets as a pendant what is called the kerchief, 
 
 1 Horarion is derived neither from &pa (time) nor from opav (seeing) nor 
 form &pat^(ii' (adorning) but from the Latin, as oris the mouth ; and is a Latin 
 word meaning a napkin or handcloth for wiping the mouth or face, like the 
 sudarium. So Argentes (Against Azymes, iii. c. n. 8, who brings forward also 
 two passages from S. Ambrose and another from the Life of the same Am- 
 brose) and after him Nicodemus (Note to 22nd canon of Council of Laodicea.) 
 Both authors however err in spelling Horarion with omicron, because as oris is 
 long. Regarding its use Argentes says, " Forasmuch as the Holy Cup of the 
 Precious Blood of CHRIST was distributed to the people by the hand of the 
 Deacon, therefore the Deacon held the Horarion that those who drink of the 
 Cup may wipe their mouth therewith." And a little lower, "The Deacon too 
 held the Horarion hanging on his left shoulder, and the larger portion of it 
 hung in front, which he held with three fingers of his right hand, and with the 
 other two first fingers he held the Holy Cup : while his left hand helped his 
 right in giving to the people to drink out of the Cup, and such as drank wiped 
 their mouth at once on the Horarion." That the Horarion does not properly 
 constitute a part of the Deacon's vesture is clear from this, that when he puts it 
 on his shoulder, the Deacon says nothing from the Psalms or Prophets, as is the 
 case with all the priestly garments. The Deacon however used the Horarion to 
 notify the time of Prayer or of the departure of the Catechumens, &c. We add 
 here another meaning of the Horarion from S. Isidore of Pelusium (Bk. I. Ep. 
 136.) "The napkin with which the Deacons minister in the sanctuary calls to 
 mind the humiliation of the LORD, when He washed the disciples' feet and wiped 
 them."
 
 PRIESTLY RAIMENT. 43 
 
 which shows the conquest over death, and the incorruption of 
 our nature, and the majesty of GOD'S might against the 
 dominion of the Evil one wherefore it has the shape of a 
 sword, and hangs from the loins, where they say man's 
 power resides." 
 
 Balsamon thinks the kerchief is also for a figure of the 
 towel, " wherewith the LORD girded Himself, and washed 
 the feet of the disciples." S. John xiii. 5. 
 
 1 8. Ex. What is the meaning of the Scarf (Omophorion) ? 
 C. The Scarf signifies the wandering sheep which CHRIST 
 
 came forth to seek, and when He had found it, carried it with 
 so great joy on His shoulders, and united it to the ninety and 
 nine. " The scarf," writes Germanus of Constantinople on 
 the Mystic View, " which the Bishop wears, signifies the fleece 
 of the sheep, which the LORD found as it strayed, and took 
 up on His shoulders, and numbered with those which had 
 not strayed." 1 
 
 It signifies also the Cross which our SAVIOUR laid hold of 
 as He came to the Passion ; and the suffering or cross which 
 every one must bear on his shoulder who wishes to follow 
 CHRIST. " It has moreover crosses on it, the same saint 
 explains about the scarf, because CHRIST carried His Cross 
 upon His shoulder, so likewise they who would live after 
 CHRIST, raise upon their shoulders His Cross, which is 
 suffering hardship, for the cross is the symbol of suffering 
 hardship." 
 
 19. Ex: What does the Dalmatic (Saccus) signify? 
 
 C. The Saccus signifies CHRIST'S coat woven from the top, 
 which the soldiers dared not tear, and it represents the hea- 
 venly doctrine which was woven by the Wisdom above, our 
 JESUS CHRIST, when He gave it to His Holy Apostles. " All 
 things whatsoever I heard from My FATHER, I made known 
 to you." S. John xv. 15. 
 
 And the Saccus is worn by the Chief of the High Priests, 
 
 1 For this reason the ancients made the Scarves of white sheep's wool, and of 
 nopther texture. Vid. Isidore of Pelusium ut supra and Symeon of Thessalonica.
 
 44 INTRODUCTION TO THE HOLY LITURGY. 
 
 Metropolitans namely and Patriarchs, as successors of the 
 Apostles, keeping the coat safe and unharmed to the shame 
 and repulse of those who by heresies and apostasies are said 
 to rend the SAVIOUR'S coat, that is His Holy Doctrine. As 
 we have heard that it was said to the blessed Peter of Alex- 
 andria about Areius by CHRIST the Master Himself, Whom 
 the Saint saw in form of a new-born child, gleaming beyond 
 the brightness of the Sun, clad in a coat torn from head to 
 foot : as the Church proclaims. 
 
 Symeon of Thessalonica adds another meaning, writing 
 thus about the Saccus. " Specially it represents the sack- 
 cloth which the SAVIOUR had on when He was mocked ; 
 whence it has the shape of a sack ; for this vestment has not 
 what they call sleeves. And this is made more abundantly 
 evident by what the Chief of the High Priests put on, that 
 too being called a Saccus." 
 
 OF HOLY VESSELS. 
 
 20. Ex: Are there other holy things which the Priest ought 
 to have ready ? 
 
 C. The holy vessels, the Paten and the Chalice, the Veils 
 and the Corporal, the Spear, the Sponge, and the Asterisk. 
 He must have the whole church got ready, and above all the 
 Holy Table and the Prothesis. 
 
 21. Ex. What does the Paten mean ? 
 
 C. The Paten means the manger, where the Master 
 CHRIST was born. And it is further interpreted for the bed, 
 " in which the LORD'S body is arrayed by the Priest and 
 Deacon, who are Joseph and Nicodemus." So says the 
 blessed Germanus in his Mystic View. 
 
 22. Ex. What does the Chalice mean ? 
 
 C. The Chalice stands for the vessel, which caught the 
 blood shed from the pierced spotless side, and hands and 
 feet of CHRIST. And it is also interpreted of the Bowl, 
 which Wisdom, the SON of GOD, mingled of His own Blood
 
 HOLY VESSELS. 4$ 
 
 instead of the wine there, and He has produced it on His 
 Holy Table, saying to all, Drink ye all of it. 1 
 
 23. Ex. What does the Asterisk mean ? 
 
 C. The Asterisk means the star which the Magi saw in the 
 East, and it stood over where the young Child was. And its 
 use is for the precious Bread to stand always in the midst, 
 even though the portions be scattered on the Paten. Since 
 if the Asterisk were lacking, the Paten-veil would necessarily 
 approach the holy gifts and disarrange them. Many sup- 
 pose that the Asterisk is the invention of John Chrysostom. 
 It is also named the Star. 
 
 24. Ex. What is meant by the Veils of the Paten and the 
 Chalice ? 
 
 C. They stand for the napkin which was upon His face, 
 covering it in the tomb. And these two Veils signify one and 
 the same napkin, because the holy Body and the precious 
 Blood are not two, but one and the same. " The Bread of the 
 Prothesis, and the wine and water, by the invocation and 
 visitation of the HOLY GHOST are supernaturally changed 
 into CHRIST'S Body and Blood ; and they are not two, but 
 one and the same." So the great Damascene in his Treatise 
 says that the consecrated Bread is not a figure of the LORD'S 
 Body. 
 
 25. Ex. What does the Air mean ? 
 
 C. The Air is, and stands for the stone wherewith Joseph 
 made sure the sepulchre, which was sealed by the signet of 
 the guard. " And it is called the Air, because it represents 
 that dark air which it concealed of the night in which took 
 
 1 From S. Germanus in his Commentary on the Offering, " Now the chalice 
 again is like the bowl, about which in reality He writes, namely, Wisdom and 
 the SON of GOD " (rather, " about which in reality Wisdom, that is the SON 
 of GOD, writes," as the words stand in the explanation of the Great Entrance, 
 where S. Germanus adopts almost precisely the same words, adding further an 
 explanation of the section from Proverbs ix. i 5, here referred to,) [for] " He 
 mingled His own blood instead of that wine, and added [rather placed] it on His 
 holy Table, saying to all, Drink ye all thereof, instead of the wine which had 
 been mingled, for the remission of sins, and for life eternal."
 
 46 INTRODUCTION TO THE HOLY LITURGY. 
 
 place the Disciple's treachery, and the bringing before 
 Caiaphas, and the presentation before Annas, and the 
 false witnessings, and the mockery too and bufferings ; in 
 which likewise the great disciple Peter, &c.," as Germanus 
 says. 
 
 26. Ex. What does the Corporal (Hileton) mean ? 
 
 C. The Corporal means the linen in which CHRIST'S Body 
 was rolled when it came down from the cross and was laid 
 in the sepulchre. And it is called Hileton from eXm-to, 
 I wind, which signifies Tv\/<ya>, I fold, because it is placed 
 folded over on the holy Table. Other names are Antimen- 
 sion, and Consecration (Cathierosis), and Throne, as we shall 
 see later. 
 
 The meaning of the Sponge and the Spear is evident ; so 
 also is their use. 
 
 OF THE CHURCH. 
 
 27. Ex. Explain what is meant by the Church. 
 
 C. Both the Temple of GOD, and the congregation of 
 Christians are called the Church. So said Augustine on 
 Leviticus, Qu. 57, "A church is the place in which the 
 Church gathers," as though he should say, a church is the 
 Temple of GOD in which assembles the Church, that is, 
 Christians. 
 
 . According to the first definition the great Euodus of An- 
 tioch said the first Church was in Jerusalem, in the very 
 spot where CHRIST instituted the Mystic Supper, and where 
 on the Day of Pentecost the HOLY GHOST descended, as 
 Nicephorus relates, Bk. 2, ch. 3. According to the second 
 definition, we all of us believe in one Holy Church from end 
 to end of the world, Apostolic and Catholic, founded not on 
 mere earthen stones, but on the spiritual rock of the ortho- 
 dox faith of CHRIST. 
 
 28. Ex. Since the Church, you say, means two things, the 
 assembly of Christians, and the House of GOD, describe to 
 us both the one and the other, separately.
 
 THE CHURCH. 47 
 
 C. By the blessed Germanus we have them both admi- 
 rably described. And in regard to the first signification : 
 
 " The Church is the assembly of people, CHRIST'S Body, 
 His Name, CHRIST'S Bride, purified by the water of His 
 holy Baptism, and sprinkled with His Blood, and arrayed in 
 bridal array, and sealed with the ointment of the HOLY 
 GHOST, on which the pearls are the divine dogmas of the 
 doctrine of the LORD to His Disciples. She was prefigured 
 in Patriarchs, foretold in Prophets, founded in Apostles, 
 adorned in Hierarchs, perfected in Martyrs, whose Head is 
 CHRIST." 
 
 In regard to the second signification : 
 
 " The Church is GOD'S Temple, a holy precinct, a house 
 of prayer, a heaven on earth, wherein the GOD of Heaven 
 dwells and walks ; figuring the Crucifixion, and the Burial, 
 and the Resurrection of CHRIST ; glorified beyond Moses' 
 Tabernacle of the Testimony, wherein is the Propitiatory 
 and the Holy of Holies, where is the Mystic living Sacrifice, 
 and the Table that nourishes life and gives life ; enthroned 
 upon the relics of the holy Martyrs, and summoning the 
 peoples to repentance and prayer." 
 
 29. E.v. By what signal did the Church in old time call 
 the peoples to prayer ? 
 
 C. At the beginning of the Gospel preaching each Chris- 
 tian would hurry to the gatherings self-bidden, and without 
 other signal, for so great was their piety, that " the multi- 
 tude of them that believed were of one heart and of one 
 soul." And "day by day they continued steadfastly with 
 one accord in the temple." (Acts iv. 32 ; ii. 46.) This cus- 
 tom lasted on for considerable time, as Strabo writes in the 
 5th chapter of the Ecclesiastical Matters. Afterwards, in 
 time of persecution, the gatherings took place wholly in 
 secret, and Christians had no open signal, but they privately 
 made known to each other the hour and place of gathering. 
 From the time however that in divine providence Constan- 
 tine the Great, the equal of the Apostles, gave the Churches 
 

 
 48 INTRODUCTION TO THE HOLY LITURGY. 
 
 freedom and peace, (so writes Eusebius, with great joy, in 
 the loth book of his History,) the Christians began to cele- 
 brate all the rites of the Faith without hindrance. 
 
 Saint Pachomius used to call the Monks to church by a 
 trumpet, as GOD also had commanded in the loth chapter of 
 Moses' book of Numbers. So we read in the 3rd chapter 
 of the Institutions which he wrote. Others with a wand 
 used to knock at the Christians' doors, that they might go to 
 church, and particularly at the Monks' doors. So says 
 Cassian, Bk. iv. ch. 12. Jerome saw at Bethlehem how they 
 used to summon the Nuns into church by saying at their 
 cell, Alleluia ; so he writes in his 27th Epistle. The signal- 
 boards still used by the church are very ancient, and appear 
 in the 4th Action of the Second (Ecumenical Holy Council 
 of Nicsea. 
 
 Bells were but just introduced into Constantinople about 
 865 A.D., when the serene government of Venice sent twelve 
 as a present to our Emperor Michael, and he set them in Saint 
 Sophia. And thus from that time onward so noble and 
 glorious a custom was established throughout the Holy 
 Eastern Church, and multiplied. Our authorities have 
 named the bells, Bells of Convention, so says George Pachy- 
 meres, and Holy Bells. "For at midnight the holy bell 
 will rouse thee," wrote Michael the Stammerer to Constan- 
 tine Monomachus. 
 
 30. Ex. Let us come to the Holy Table. 
 
 C. The Holy Table is the most excellent part of the 
 church, and therefore stands in the midst of the Holy Bema 
 where is the Altar or Propitiatory, the very Holy of Holies. 
 And it signifies the Table, at which also in His Mystic Sup- 
 per our LORD sat in the midst of His Apostles, and when 
 He had taken bread and wine, said to His Disciples, " Take 
 eat, and drink hereof." 
 
 It signifies also the sepulchre in which they buried CHRIST. 
 " The Holy Table stands for the place of burial, wherein 
 CHRIST was laid ; whereupon is set forth the heavenly bread,
 
 THE CHURCH. 49 
 
 the mystic and unbloody Sacrifice for the food and drink of 
 eternal life." 
 
 The Holy Table is explained as being " also the Cherubic 
 Throne of the Great King, on which the GOD of Heaven, 
 Who rideth on the cherubim, rested in bodily form." So 
 says S. Germanus in his Mystic View. And for this reason 
 the Holy Gospel which always stands upon the Holy Table 
 exhibits CHRIST sitting like a King on His throne. 
 
 31. Ex. And how is this? does one and the same spot 
 signify both the sepulchre of CHRIST, and the Table of the 
 Mystic Supper, and the Throne, as you said ? 
 
 C. Certainly, because, as the same Saint writes, the Fa- 
 thers not being able to multiply places and ministers to 
 such an extent in the midst of the holy Bema, and avoiding 
 crowding, represent many objects by one single place, and by 
 one ministry : " lest, he says, in respect of each particular of 
 what then happened by separately showing the hour and the 
 occasion and the spot, the holy Fathers should require still 
 other changes of position and more altars, and thence the 
 Church's Mystery should fall under blame." And as we 
 spoke of the Priestly Vesture as fraught with many meanings, 
 so what is single in present illustration, is realized in and re- 
 ferred to two or three originals. 
 
 32. Ex. What is the Holy Prothesis, and what does it 
 mean? 
 
 C. The Holy Prothesis is the place where are set forth, or 
 put beforehand the Precious Gifts. And Germanus of Con- 
 stantinople himself interprets it as signifying the cave where 
 CHRIST was born ; the residence in Nazareth and Capernaum ; 
 and the hill of Golgotha. " The divine Body is left," says he, 
 " in the Prothesis as in Bethlehem, where CHRIST was born. 
 Likewise too as in Nazareth. And further the Prothesis sus- 
 tains the figure 1 of the residence in Capernaum, and the place 
 on Golgotha." This is the reason why the Table is always near 
 
 1 In the editions of Saint Germanus is read "place," (riirov for 
 But our author's reading is preferable. 
 

 
 SO THE FIRST PART OF THE HOLY LITURGY. 
 
 the Prothesis, since " the sepulchre was near the place where 
 JESUS was crucified." S. John xix. 42. And this is the cause 
 why over the holy Prothesis the remembrance is made of 
 the birth of CHRIST and of the Crucifixion at the time of the 
 Oblation, which forms the first part of the Holy Liturgy. 
 
 THE FIRST PART OF THE HOLY LITURGY. 
 
 OF THE OBLATION. 
 
 33. Ex. How many parts has the Divine and Holy 
 Liturgy ? 
 
 C. The Holy Liturgy consists of three parts. The first is 
 the Oblation, as it is called j 1 the second, what is called the 
 Liturgy of the Catechumens, since for this portion the Cate- 
 chumens also assist at the Liturgy ; the third part is called 
 the Liturgy of the Faithful, since herein only the faithful 
 assist at the Liturgy, and the rest are one and all ejected 
 from the church, as we shall see in the proper place. 
 
 34. Ex. Explain to us, one by one, these three parts you 
 
 1 The ancient Christians in assembling on the LORD'S Day used to offer in the 
 church, as each one could, bread and wine which the deacons took and laid up 
 in the Prothesis. After the departure of the catechumens and the shutting of the 
 doors, while the Cherubic Hymn was sung, of the bread and wine was presented 
 enough for the Communion of the faithful. What was over the deacons dis- 
 tributed to the clergy after the Liturgy. (Vide Apost. Const. 8, c. 12 and 31 ; Jus- 
 tin's Apol. ; Dionys. on the Eccl. Hier. 3 ; Fabian of Rome, Ep. 3 to Bp. Hil- 
 arius, in Argentes against Azymes, Vol. I. c. 25.) Now the Oblation took place 
 during the Cherubic Hymn because at that time it is absolutely necessary 
 when the precious gifts are about to be offered on the Altar. And again, be- 
 cause through persecution and the scarcity of churches it was not possible for all 
 the faithful to arrive before the beginning of the Divine Liturgy. And thirdly, 
 as I suppose, because "in case the gifts had been offered before the Cherubic 
 Hymn, whilst the doors remained open, there was risk of their being insulted 
 by the heathen, if they, as sometimes happened, should come in and hinder the 
 Celebration. But when after the cessation of persecutions these reasons were 
 no longer in force, the holy fathers Basil and Chrysostom, because of men's 
 laziness, shortened the Holy Liturgy, and transferred the Oblation to the begin- 
 ning ; and so it became the first portion of the Liturgy.
 
 THE OBLATION. 51 
 
 speak of in the Divine and Holy Liturgy. And first declare 
 the names borne by the Liturgy. 
 
 C. The Holy Liturgy has many names ; and though the 
 names which have been given it appear to be general, never- 
 theless by way of eminence and the use of appellatives, as 
 they say, they belong to this Mystery. They are these : 
 Liturgy, Mystagogy or Initiation, Rite, Holy Assembly, Cele- 
 bration, Offering of Return (ava(j)opa), Dispensation, Offering 
 of Tribute (jrpoatyopa), Worship, Supper, Sacrifice, Gift, Bless- 
 ing, Communion, and Thanksgiving (et^aptorta). 
 
 Dionysius the Great wishing to show the incomparable 
 nature of the Mystery, and the supernatural gifts of the Holy 
 Liturgy, has left us many epithets, all of them unusual, in 
 his Ecclesiastical Hierarchy, calling it, Fit View of the Illu- 
 minating JESUS, Most Divine and holy Rite, True Approach 
 to the Divine, View of the Holiest Rite, Blessedness of the 
 Most High, Godlike Truth of the Realities, Divine and 
 Hierarchic Science, Transaction of holy accomplishment, 
 Complete Purification of corruptive evil, Catholic Hymno- 
 logy, GOD-delivered Gift, Communion and Union with the 
 One, Peaceful and most divine Sharegiving, Holy Prayer, 
 GoD-imitating Celebration, Godly Experience, Liturgical 
 Array, Hierarchic Imagery, Doctrine of Virtuous Life, Di- 
 vine Rite of the Assembly, Communion in the Most Highest 
 with GOD, Sum of Theology, Unique Science of the Hier- 
 archy, Rite fit for Saints, Comprehensive Hymnology of the 
 Saints, Symbol of Worship, Singular and only Union of 
 breath, as moved by the One Supreme Spirit, Harmonious 
 participation of the Divine, Communion with the Illumi- 
 native and End-accomplishing, Concord with the Divine 
 and with ourselves and each other, Transaction of all Di- 
 vine works full of holy Righteousness, Participation in the 
 Holiest Thank-offering, Sacred Record of Divine Songs, 
 Supremely adorned celebration of Divine things, Godly En- 
 wrapment, Hierarchic Eucharist, Most Holy Eucharist, 
 Blessed Beauty of the Realities, Most Divine Porch to the
 
 52 THE FIRST PART OF THE HOLY LITURGY. 
 
 Shrine, Holy and Godlike Memorial of that High Figurative 
 Supper, and many other names. 1 
 
 35. Ex. Quote as many synonyms and as many epithets as 
 you choose, still you cannot worthily magnify the depth of 
 the gifts and the boundless power of the boons, which this 
 great and Godlike Mystery abundantly comprises. Now let 
 us come to the Holy Oblation. 
 
 C. The Holy Oblation is so called from vpooK+fugu, 
 1 bring, since therein is brought or offered the LORD GOD'S 
 Bread and Wine in remembrance of CHRIST, Who " brought 
 Himself a Sacrifice to GOD and the FATHER through the 
 offering of His Body, like a Lamb sacrificed, and like a 
 High Priest and Son of Man, offering and offered, and at 
 the same time worshipped:" just as Jeremiah of Constanti- 
 nople says. According as the Incarnate JESUS was laid up 
 from the beginning for GOD, "and was a gift precious to 
 Him," at once on His conception in the most pure womb of 
 the Ever Virgin and Mother of GOD, so also now with the 
 very beginning of the Order of the Mystery, offering is made 
 through the Precious Gifts of a spotless Sacrifice to GOD 
 Most High. 
 
 1 These names are indeed found in S. Dionysius, saving perhaps two or three, 
 but they do not all mean the Divine Liturgy. For instance, Blessedness of the 
 Most High, occurs in the ist and 3rd chapters of the Ecclesiastical Hierarchy, 
 but means the Divine Nature. Again, Symbol of Worship, or Catholic Hymn- 
 ology, or Hierarchic Eucharist, this Father names the mere symbol of the faith ; 
 because they had even then some sort of Symbol of the Faith, as S. Maximus 
 shows. Again, by Liturgical Array, S. Dionysius intends the Order of the 
 Ministers, that is the Deacons. The Holy Prayer is the name he gives not to 
 the Liturgy, but to a particular prayer at the beginning of the Liturgy. The 
 Sum of Theology, is what he calls the Operation of GOD, that is the Dispensa- 
 tion of the Incarnation. Sacred Record of Divine Songs, is what he calls the 
 Psalter. Of others we take no notice, not to be too long. And I suppose that 
 the author took these epithets not from the Areopagite, because he would not 
 else have fallen into such misconceptions, but received them without test from 
 some one else. And we must observe that not all the names of this Divine 
 Mystery occurring in S. Dionysius are found in the above list, for besides 
 the rest he omits Rite of Rites, which appears at the opening of the 3rd 
 chapter.
 
 THE OBLATION. 53 
 
 36. Ex, And why are bread and wine offered in the sacri- 
 fice, and nothing else ? 
 
 C. So the Master CHRIST Himself enjoined, and as He 
 did in His Mystic Supper, so He told us too to do in remem- 
 brance of Himself. And there is among theologians a gene- 
 ral idea that the infinite Wisdom so ordained, since as bread 
 and wine nourish man, in like manner also the Bread of the 
 Eucharist, and the Cup of Blessing nourish mystically the 
 Christian's soul, giving it eternal life. 
 
 And as from many grains of wheat comes one loaf, and 
 from many bunches of grapes the wine, so from many 
 believers is welded together and composed one body of the 
 Holy Catholic Church, united with the Master CHRIST Him- 
 self, Who is her head. " One bread and one body are we 
 all in CHRIST," S. Augustine teaches, following blessed Paul, 
 i Cor. x. 1 7, " We who are many are one bread and one 
 body ; for we all partake of the one bread." For this reason 
 the great Dionysius in his treatise on the Rites at the Com- 
 munion called the Holy Liturgy, " Words of union in the 
 Rites." 1 
 
 Of this supernatural Mystery, Melchisedek's sacrifice h'ke- 
 wise was a type, who was a Priest of the Most High GOD, 
 and offered in his sacrifices nothing else than bread and wine. 
 Gen. xiv. 18. And I observe that the Holy Eastern Church 
 always employed Leavened Bread in the Divine and Holy 
 Liturgy. Let Macedus say what he will who wrote so 
 much lately against the most wise Cardinal John Bona, 
 because he affirmed in his ist book, ch. 23, of Res Liturgies 
 that the whole of CHRIST'S Holy Church in East and West, 
 universally offered with one consent for a thousand or more 
 
 1 Here again the author misunderstood the Saint's expression which runs 
 thus : " But again, when being set free and unrestrained by subordinate matters, 
 the Celebrant addresses himself in undiminished care to his proper function, 
 after making also his own spiritual entrance into the one, he sees clearly the 
 words of union in the rites, while he makes the conclusion of the gracious ad- 
 vance to the second to be the more divine return-unto the first." Eccl. Hier. iii., 
 see at end of interpretation of the celebrant's exit and entrance for censing.
 
 54 THE FIRST PART OF THE HOLY LITURGY. 
 
 years Leavened Bread in the Sacrifice. This most eminent 
 Cardinal is much bewildered and astonished at all who have 
 interpreted as Unleavened that far-famed Fermentum, which 
 the celebrated supreme High Priests of Old Rome, Syricius, 
 Melchiades and Innocent 1 were customarily wont to send in 
 those days not for mere Eulogias [pain beni ED.] but for 
 communion in the Body of CHRIST for the churches of that 
 day. And what is reported about Alexander I. being the 
 earliest introducer of Unleavened Bread into the West, he 
 regards as undoubted fable. 
 
 The saying of S. Epiphanius, "imitating the Saints" 
 (Basil, Chrysostom, Gregory, Cyril, Athanasius and the rest) 
 in which Macedus evidently finds great conclusions, the 
 most eminent Bona for his part notably puts aside, since the 
 Ebionites, he says, used to offer not wine, but only water, 
 and Unleavened Bread in the Church (not to the Church ;) 
 and so the phrase " imitating the saints" employed by Epi- 
 phanius does not characterize what befell in the matter of 
 the Mystery, but in the place, viz. in the Church itself; 
 since they did not have the Liturgy in their houses, and 
 after supper, as other heretics used to do. The Saint's words 
 are these (Against Heresies, i. 30, 16,) "They celebrate 
 mysteries forsooth imitating the saints in the Church year by 
 year with Unleavened cakes, and the other part of the Mystery 
 they celebrate with water only ;" 2 all the more strange is 
 
 1 Ep. ad Decentium, c. 5. [See Smith's Christ. Antiq. s. v. Elements, p. 601 ; 
 and Fermentum, p. 668. ED.] 
 
 z The Papists introduced many novelties in the Mystery of the Divine Eucha- 
 rist, i. They offer Unleavened Cakes. 2. They offer not even Unleavened 
 Bread, that is an unleavened lump with the consistency of bread, but a sort of 
 thin wafers like what are used for sealing letters. 3. They have removed the 
 most essential portion of the Liturgy, the Invocation of the HOLY GHOST ; 
 wrongly supposing that by the LORD'S words, recited narrative-wise by the 
 Priest, This is My Body, and this is My Blood, they change the precious gifts 
 into CHRIST'S Body and Blood. And so they do not perform a liturgy. 4. They 
 do not give of the cup to the laity, but only of the unleavened wafer, and not 
 even of the same from which the Priest partakes, but of others though conse- 
 crated at the same time no doubt. 5. They deprive innocent children of this.
 
 THE OBLATION. 55 
 
 it, since also agreeably with Aquinas the Schoolmen (iv. 
 Sent. Div. u, n. 2, qu. 3,) think universally that at the 
 death of the heresiarch Ebion himself, the Church for many 
 years forsook the Unleavened Cakes, and that Pope Leo 
 resumed them. Yet which Leo this was, as the wise Suarius 
 shows in his 3rd Vol., 3rd part, Dial. 44. Section 3, neither 
 does Aquinas describe, nor could he himself ever find out. 1 
 
 mystery. Against these innovations many of our authors have written, but no 
 one has dealt more fully or weightily with the investigation of these points than 
 the renowned Eustratius Argentes in his Book against Azymes. But to under- 
 stand what Bulgaris says concerning the passage of S. Epiphanius, it must be 
 known that this passage is put forward by some of the Westerns to prove that 
 the ancient Church offered Azymes. Wherefore they say from the fact that 
 according to S. Epiphanius the Ebionite heretics used to celebrate the Mysteries 
 in imitation of the Saints, that is of the orthodox, with Unleavened cakes, it 
 follows that the Orthodox used to celebrate with Unleavened. But who does 
 not perceive the rottenness of this argument, or rather this fallacy ? Because, 
 supposing the conclusion were right, we ought equally to conclude that the 
 Orthodox celebrated merely with water, and only once in the year. Which 
 would be false. Cardinal Bona accordingly meeting this attempt at proof, for 
 though a Western, he did not hesitate to allow that the Ancient Church of the 
 West offered Leavened bread, says that the phrase " in imitation of the Saints" 
 refers to what immediately follows " in the Church ;" that in fact in this respect 
 only Epiphanius speaks of the Ebionites imitating the Orthodox, that they used 
 to celebrate their Mysteries in the Church, while as regards frequency and 
 matter they differed. This interpretation of Epiphanius's words is approved by 
 others of our authors and by Bulgaris above, who adds also certain names of 
 Fathers in explanation of the word " Saints." However these err in their inter- 
 pretation ; because in Epiphanius the word ayicavis neuter, and "in imitation" 
 is meant to imply blame. And the intention of the passage is this ; that the 
 Ebionites celebrate Mysteries perhaps, namely, false ones in imitation of the 
 holy rites, or true mysteries which are celebrated in the Church ; but they cele- 
 brate them at intervals of a year, &c. And that this is the sense is shown beyond 
 question by another parallel passage of the same Saint (Haer. 47) pointed out by 
 Argentes (Vol. I. c. 29, schol.) The Mysteries among the Encratites take place 
 with water only, not even being Mysteries, but shams done in imitation of the 
 true." 
 
 1 The Pope Leo who introduced Azymes into the West, not reintroduced 
 them as the Schoolmen falsely assert, but first introduced them, is Leo IX. 
 elected Pope in 1049, and for this and the other popish heresies excommunicated 
 by the Easterns in the Patriarchate of Michael Cerularius. (See Argentes 
 against Azymes, Vol. I. c. 30, introduction.) [Patriarch of Constantinople, A.D. 
 1054. ED.]
 
 56 THE FIRST PART OF THE HOLY LITURGY. 
 
 37. Ex. Describe to us now the whole service of the Divine 
 Oblation. 
 
 C. The Priest, having pronounced the Blessing, 1 first adores 
 with the Deacon the Holy Images of our LORD and our 
 Lady, showing himself thereby in all things orthodox, and 
 a follower of the Synodical ordinances. He enters the 
 Sanctuary, and making three adorations eastward in worship 
 of the GOD of the universe, Who is celebrated in the Trinity, 
 he puts on the Priestly garments, as we said, and going in 
 front of the Prothesis, he begins by washing his hands ; 
 " showing his purity for the Celebration, and his innocence," 
 is the interpretation of Symeon the Thessalonian, " and that 
 one must approach what is pure, so far as man can, apart 
 from all filth." And the blessed Germanus says, " With us, 
 the priests, the washing of the hands shows that we must 
 approach the Holy Table in the fear of GOD, purifying the 
 conscience, mind, and thought ; which are the hands of our 
 souls." 2 
 
 Next he takes what is called the Offering, and blessing the 
 seal, or little offering so called, with the sign of the Cross, he 
 
 1 [" Blessed be our GOD always, now and ever, and to ages of ages. Amen." 
 ED.] 
 
 * According to the ancient order the washing of the Priests' hands took place 
 before the sacrifice of the precious gifts, and after the oblation. The Apostolical 
 Constitutions (viii. n,) appoint it after the Salutation. The Areopagite (Eccles. 
 Hier. ch. 3,) appoints it after the reading of the Diptychs, which, in the Liturgy 
 he describes, came after the Salutation and before the hallowing of the Gifts. 
 Cyril of Jerusalem, in his explanation of the Divine Liturgy, (Cat. Myst. 5,) 
 begins with the washing of Hands, which he explains thus : " Forasmuch as the 
 hands symbolize action, by washing these we represent clearly the purity and 
 spotlessness of our actions ;" thereupon he proceeds to the Salutation and the 
 rest of the Liturgy. Finally S. Germanus (Mystical View) mentions the washing 
 of the hands, and explains it after the Great Entrance. And this is specially 
 memorable, because this Saint explains the Liturgy of Chrysostom. (He 
 flourished about A.D. 715.) And I do not understand how Argentes in expound- 
 ing in his treatise against Unleavened Bread (Vol. 3, ch. 2,) the ancient order of 
 the Liturgy, says that the priests used to wash their hands before they put on 
 the priestly vesture, (Art. 6 and 7,) and adduces in support the above-mentioned 
 passages of the Apostolical Constitutions, Dionysius and Cyril. Observe, how- 
 ever, that even lay people formerly washed their hands on entering into Church,
 
 THE OBLATION. 57 
 
 pronounces thrice In memory of the LORD and GOD and our 
 SAVIOUR JESUS CHRIST ; since thus our Master and GOD 
 Himself ordered that the Divine Initiation should be in 
 remembrance of Himself. And forasmuch as " through the 
 Bread and Cup of Thanksgiving we show the death of the 
 Son of Man until He come," according to the Apostle, i Cor. 
 xi. 26, therefore the priest striking the four portions of the 
 Seal with the Holy Spear, utters at the same time those 
 prophetic sayings of Isaiah, liii. 7, "As a sheep was led to 
 slaughter, and as a harmless lamb before its shearer is dumb, 
 so He openeth not His mouth," &c. 
 
 And straightway the Deacon, typifying, as S. Germanus in 
 his Ecclesiastical History says, the Archangel Gabriel who 
 announced the " Hail" to the holy Virgin, severs the Seal 
 from the midst of the Offering, and signifies thereby CHRIST'S 
 birth in Bethlehem from her most pure womb. " The offering, 
 says the Saint, or Bread, from which the LORD'S Body is 
 cut, is taken for a type of the ever virgin Mother of GOD ; 
 and the LORD'S Body as from a sort of womb and flesh of 
 the Virgin's Body, I mean the entire loaf of Blessing and the 
 offering, is by the Deacon severed, according as the great 
 Church has received, by a steel instrument which they call a 
 Spear." 
 
 Here you observe that in the opinion of the great Initiator 
 himself, the whole Offering represents the Virgin's womb ; 
 the seal represents the very Body of CHRIST ; the Priest, the 
 HOLY SPIRIT that overshadowed the ever Virgin ; l and the 
 Deacon represents the Friend of the Bridegroom in the 
 Mystery, the Archangel Gabriel. And marvel not, if at one 
 and the same time both the Passion and the Conception of 
 CHRIST are symbolized ; since, as we said, one of the things 
 
 for the same reason as the priests. (See Chrys. Horn. 73 on S. John.) But this 
 custom ceased, as Argentes assures us, when on the invention of the Tongs, the 
 laity ceased to receive the LORD'S Body into their hands. 
 
 1 That the Priest represents the HOLY SPIRIT does not follow from what is 
 said by S. Germanus about the oblation.
 
 58 THE FIRST PART OF THE HOLY LITURGY. 
 
 now used symbolically is enacted and referred to two or three 
 things then done. Besides, as soon as ever CHRIST was 
 conceived, He had with Him the symbols of the Passion and 
 the marks of the Cross. "And from the beginning JESUS 
 the Incarnate was dedicate to GOD, we have heard from 
 Jeremiah of Constantinople, and the gift was precious to 
 Him ;" as also upon the Cross through the eternal Spirit He 
 offered Himself spotless to GOD. 
 
 38. Ex, Following this, what else is done in the Holy 
 Oblation ? 
 
 C. The Lamb of GOD Which taketh away the sin of the 
 world is sacrificed, and with the Holy Spear the Priest cuts 
 the Little Offering in the form of a cross from the projection ; 
 first in remembrance of the sacrifice on the Cross of the SON 
 of GOD ; secondly, for hallowing and blessing of the Precious 
 Bread ; thirdly, because thus at the time of the Holy Com- 
 munion the Pearl is easily divided into four parts. Next, 
 stabbing the Little Offering with the proper spear on the 
 right side of the projection, in the spot namely where the 
 word CHRIST is written underneath, 1 he says, " And one of 
 
 1 What is here stated by the writer, that the priest stabs the bread on the right 
 side of the projection, is contrary to the direction of the Divine Liturgy, in which 
 we read ; "And having placed it (the holy bread) face upwards in the holy dish, 
 upon the Deacon's saying, 'Slay, sir,' the priest slays it in the form of the cross, 
 saying, 'The sacrifice is made," &c. And he turns the other side up which has 
 the cross, and stabbing it on the right hand part with the spear under the name 
 JESUS, he adds, One of the soldiers, &c." And rightly, because according to the 
 concise Interpretation in the Euchology concerning what are the right hand 
 portions of the holy loaf, &c., our LORD had the cross behind His Sacred Body ; 
 but this is the cross which is cut by the priest, since the visible cross is only 
 made for honour of the bread that is to be consecrated, and is made by the bakers. 
 Hence therefore it is clear that the author is wrong also in the following answer, 
 "The part of the loaf signifies the front of CHRIST, just as the upper part, where 
 the cross is, signifies what is behind." What is added that "The holy loaf 
 continues to have the cross above in imitation of the Lamb" and so forth, 
 (which shows that the writer took the text and the introduction from different 
 quarters, though I know not whence) this we say is altogether inadmissible. Be- 
 cause CHRIST is truly and actually not a lamb, but a man ; but He is called a lamb 
 metaphorically because He set Himself forward for us a spotless sacrifice to GOD 
 and the FATHER. Wherefore the holy loaf represents not the lamb, because it
 
 THE OBLATION. 59 
 
 the soldiers with his spear pierced His side," then placing 
 the Lamb face downward, or with the letters upwards, in the 
 midst of the paten, he pours wine and water into the cup, 
 saying at the same time, " And forthwith came thereout 
 Blood and Water," since according to the divine Chrysostom 
 " what is in the cup is what flowed from the side," and ac- 
 cording to the LORD'S Brother in that mystical supper 
 CHRIST made His Blood by a mingling of wine and water. 
 
 And since the all-pure Virgin we know was standing during 
 the Passion on the right side of the life-giving cross, a portion 
 is cut off in honour and memory of her, and is laid at the 
 right of the Precious Bread, as it is written, " At thy right 
 hand stood the queen in golden vesture," &c. 
 
 39. Ex. And why is the Lamb stabbed in the projection 
 and not elsewhere ? 
 
 C. Because this part of the projection signifies the front of 
 CHRIST, just as the upper portion where the Cross is, signi- 
 fies His back parts. " For the Cross was not laid in front, 
 but behind the LORD'S Body ; wherefore the holy Bread 
 continues to have the Cross on top, and is laid face down- 
 wards in imitation of the Lamb ; for the Lamb has learned 
 to go not on his back, but face downwards." Moreover, the 
 precious Bread is found laid in the Paten mouth downwards ; 
 since it bears the Cross upon it as it goes, like an innocent 
 lamb. And this is the wood of the Cross, looking forward 
 to which, Jeremiah, ch. xi. 19, [LXX.] said in reference to the 
 precious Loaf, " Come and let us lay the tree upon his 
 
 would be a figure of a metaphor, or a type of a type, which is absurd ; but it 
 represents the humanity of CHRIST. And Daniel Georgopulus in his Holy 
 Anthology, composed in 1827 with the sanction and approval of many of the most 
 notable prelates of Greece, and of Callinicus Castorches the Sacred Herald, and 
 printed at Venice in 1833, says thus about our author, "Take notice that the 
 right hand part of the holy bread is what is towards the priest's left hand, since 
 the seal signifies CHRIST, and the cruciform mark made by the holy spear 
 signifies the Cross. And the opinion of Nicolas Bulgaris in the Holy Catechism 
 that the holy Bread lies in the paten face downwards, as a lamb led to the 
 slaughter, is not correct."
 
 60 THE FIRST PART OF THE HOLY LITURGV. 
 
 bread." So also the GOD-accepted offering of the Cup of 
 thanksgiving we know was foretold by the HOLY GHOST in 
 Judges ix. 13, " Leaving my wine, saith the Scripture, 
 the joy of GOD and of men ;" as we read in the Hebrew. 
 " The wine of GOD, and the joy of GOD, the great cup of the 
 New Covenant." Jerome interprets it, Vinum quod Icetificat 
 Deum et homines. The Wine that maketh glad GOD and 
 men. But in the translation of the LXX. the words "of 
 GOD" are omitted, why, I have not discovered. 1 
 
 40. Ex. Can you tell us anything about the Little Offering ? 
 C. The Little Offering we learn from S. Epiphanius in his 
 
 Ancorate was of two sorts, one round, the other square : 
 " the former representing the penny and coin of our salva- 
 tion, the latter the four quarters of the world." The Church 
 sings, " He giveth the penny, whereby He redeems souls." 
 The words, " JESUS CHRIST conquers," which we see on the 
 Little Offering, are the very words which Nicephorus, Bk. 8, 
 ch. 32, says the great Constantine had set up in Byzantium 
 inscribed on three crosses ; on the first, JESUS ; on the 
 second, CHRIST ; on the third, Conquers ; certainly each 
 of them had its name, he says, after the word inscribed 
 on it. 
 
 41. Ex. You said that the portion of the all-spotless 
 Mother of GOD is placed on the right side of the Seal. De- 
 clare now what other portions are produced, and why ? 
 
 C. Portions of all the Saints are produced for their glory 
 and honour and greater sanctification. 2 And next, portions 
 
 1 Perhaps 06 oO was lacking in the edition of the LXX. used by the author. 
 But the Vatican MS. has " My wine which gladdeneth GOD and men ;" and the 
 Alexandrine, "The joy of men which cometh from GOD." 
 
 - The expression, " greater sanctification" which our author took from the 
 Thessalonian, (See the passage quoted below, Qu. 43,) is not correct. For 
 the Saints do not need help from us, since rather they help us by their offices. 
 But the priest offers the portions of the Saints, thanking GOD that through the 
 Incarnation and communion in the spotless mysteries He glorified them, and 
 made them fellow heirs with CHRIST and to reign with Him, and made them 
 gods by participation, at the same time putting them forward as agents on our
 
 THE OBLATION. 6 1 
 
 of all other Christians, alive and dead, and severally by the 
 name of those who offered the gift themselves, for the re- 
 behalf. And this is clear from what the priest says when he lifts the portions : 
 " In honour and memory of our most blessed glorious Lady, Mother of GOD and 
 ever- Virgin Mary ; by whose intercessions receive, O LORD, &c. And of all the 
 Saints, for whose supplications look upon us, O GOD." (See Nicol. Cabas, ch. 
 7. 49, 50. Gabr. Philad. on the Portions.)- He offers'the shares for the faithful, 
 alive and dead, praying that they too may share GOD'S kingdom. They are 
 produced moreover from the same loaf to show that the SON and Word of GOD 
 became through the Incarnation of one substance with us, and that "we who 
 are many are one bread and one body," (i Cor. x. 17,) having CHRIST for head. 
 Hence I do not understand why some priests offer a portion of the Incorporeal 
 [i.e., Angels ED.] Because I. Neither the printed ancient Euchologies have 
 any such portion, nor the Slavonic Liturgical books, nor does Gabriel of Phila- 
 delphia introduce it. II. The brief interpretation in the Euchology what are 
 the right hand portions of the Holy Loaf, &c., says, concerning the holy por- 
 tions : " which we set out nine in number, neither more nor less, in imitation of 
 the heavenly orders. For as there, according to the deeply versed Theologian 
 Dionysius the Areopagite, all their host is divided into nine orders ; so here in 
 the divinest way, for JESUS continues to be the same in both." Here the saints for 
 whom shares are offered, are clearly distinguished from the Angelic Orders. 
 III. Those who offer a share of the Incorporeal do not all of them arrange the 
 shares on the same plan, or say the same words. But some make the first share 
 of the Incorporeal, the second of the Forerunner and the Prophets ; others make 
 the first of the Incorporeal and the Forerunner, the second of the Prophets. 
 Again in lifting the portion of the Incorporeal some say, " By the Protection of 
 the Great Captains," &c., others, "In honour and memory of the Great Cap- 
 tains," &c. , others, "Of the Great Captains," &c. So out of such great diversity 
 and variety, which occurs in this part only of the oblation, we can easily, I think, 
 conclude that this portion was not originally appointed, but certain priests, ob- 
 serving that in the supplications and dismissals, the Church invokes the pro- 
 tection of the Incorporeal, conceived it right in their piety to add also in the 
 oblation a portion for them : and this they did, adding the words, as in the 
 supplications, " By the protection," &c. This, others with more reason, have 
 corrected as being out of place, some by turning, " By the protection" into " In 
 honour and remembrance," and some by altogether removing the " By protec- 
 tion" and by understanding in a general way what was said over the portion of 
 the Mother of GOD, " In honour and memory." And this conjecture, that the 
 addition arose out of the Supplication, or out of the Dismissal, is strengthened 
 by a certain manuscript Euchology of Gear's, in which, after the portion of the 
 Mother of GOD is read, " By virtue of the precious and life-giving Cross, by the 
 protection," &c. IV. In all the Liturgies of James, Basil, Chrysostom, Clement, 
 after the consecration of the divine gifts, the priest again commemorates the 
 Saints and the rest of the Orthodox alive and dead, that is all whom he men- 
 tioned in the Oblation. And in commemorating the Saints in Chrysostom's 
 Liturgy, he says, "Moreover we offer Thee this reasonable service for those who
 
 .62 THE FIRST PART OF THE HOLY LITURGY. 
 
 mission of sins and for eternal life. " We commemorate 
 righteous men and sinners," writes Epiphanius in his 75th 
 ch. against Heresies, " praying for GOD'S mercy ; and on 
 behalf of the righteous, Fathers and Patriarchs, and Prophets, 
 and Apostles, and Evangelists, and Martyrs, and Confessors, 
 and Bishops, and Anchorites, and all the orders, that we may 
 distinguish our LORD JESUS CHRIST, or separate Him from 
 the rank of mankind through honour paid to Him." 
 
 And assuredly it was seemly that the King of Glory should 
 not stand alone at this majestical altar, but that He should be 
 published and magnified by the presence of the Saints, who 
 as attendants are present to represent the nine Orders of 
 Angels : and that the portions of the rest of Christians, as 
 sinners, and unworthy, should not stand close to Him, but 
 through the mediation of the Saints, they should receive 
 from the Pearl sanctification and remission. 
 
 The custom of the Portions, and particularly of the portion 
 of the Saints, we retain as an old one in the Church, and 
 this is what S. Dionysius describes in the 3rd Book of his 
 Ecclesiastical Hierarchy. " When the venerable symbols, by 
 which CHRIST is signified and partaken of, he says, have been 
 placed on the sacred altar, there follows without interval the 
 Roll of the Saints, signifying how they are indissolubly joined 
 in the transcendent and holy union with Him," and so forth. 1 
 
 have gone to rest in faith, forefathers, fathers, &c., and every righteous spirit 
 perfected in faith ; particularly the all-holy," &c. The other Liturgies too have 
 something similar. Clearly then these Fathers did not offer a portion of the 
 angels, since they would have commemorated them likewise after the conse- 
 cration, or at least would not have excluded them, as they do in saying, " For 
 those who are gone to rest in faith," and the like. V. And lastly, the word by 
 which the portions are offered does not suit the angels. Because the SON of 
 GOD did not take the nature of angels, but human nature, (Heb. ii. 16,) nor for 
 angels was He incarnate, and suffered and instituted the mystery of the Divine 
 Eucharist, whereof angels cannot partake, in that they cannot eat and drink ; 
 neither does Scripture call the angels CHRIST'S Body, or Fellow heirs, or say 
 they shall reign with Him. (Comp. Damascene on the holy images. Serm. 3.) 
 1 This passage does not seem appropriate to expound the Portions, because 
 the sacred Father by the Roll here intends as Pachymeres paraphrases, the pro- 
 claiming of the Saints by reading the Diptychs, which occurs after the oblation.
 
 THE OBLATION. . 63 
 
 42. Ex. You have several times referred to the Pearl : 
 what do you call the Pearl ? 
 
 C. Pearl is a name given to the Precious Loaf and all 
 the parts into which it is divided. Thus at the end of the 
 Holy Liturgy the divine Chrysostom says : " And the priest 
 washes the holy Cup thrice, and takes care that what is called 
 the Pearl does not remain therein." And Gregory of Nyssa, 
 in his Epistle to Letoius : " For as casting pearls to swine is 
 forbidden, so to deprive of the Precious Pearl one who has 
 already through freedom from passion and through purity 
 become a man, is a thing unfit." Indeed not only the 
 Precious Loaf, the very Body of the LORD, but likewise 
 His precious Blood, Balsamon named the Pearl in the In- 
 terpretation which he writes. " For as it is not right," he 
 says, "to cast pearls before swine, this is the Gospel pre- 
 cept, meaning as he does by pearls the LORD'S holy Body 
 and the precious Blood, and by swine those who live ac- 
 cording to their passions and wallow in the mud of sins." 
 Clement of Alexandria, 1 Pasd. Bk. ii. ch. 12 ; Isidore of 
 Pelusium, Bk. i. Ep. 182 ; and Ephraim the Syrian, in his 
 Treatise of the Pearl, mean by Pearl the very Master CHRIST. 
 
 43. Ex. Explain the difference which exists between the 
 other portions and the precious Loaf itself. 
 
 C. The difference is great, since in every sacrifice there 
 are three ends in view, Worship, Propitiation, and Thanks- 
 giving. Worship pertains to the Holy Loaf, since this alone 
 is offered in remembrance of the SON of GOD and in wor- 
 ship. Propitiation pertains to the portions of sinners, since 
 by them the great GOD, Who for our sins is angered, is made 
 propitious and favourable. Thanksgiving applies to the 
 portions of the Saints, since through them GOD is thanked 
 and glorified because of the great benefits which He has 
 given them, among which pre-eminent is the mediation with 
 Him for our salvation. 
 
 Symeon of Thessalonica, in the Book on the Temple, notes 
 
 1 More correctly, Clement the Alexandrine.
 
 64 THE FIRST PART OF THE HOLY LITURGY. 
 
 the difference which the portions stand in towards each other. 
 " For those which are brought for the Saints are for their 
 glory and honour and advancement of their dignity, and the 
 greater reception of the divine enlightenment. But those 
 brought for the faithful, if dead, are for the ransom of sins 
 and unification in divine grace ; if living, for the removal of 
 terrors, for the forgiveness of sins, for the hope of eternal 
 life. For they stand for the persons on whose behalf they 
 are brought ; and there is a sacrifice offered to GOD on their 
 behalf, and there is a message reaching to us from the Fa- 
 thers, since the offered Portions produce much advantage," 
 assist in many respects. 
 
 He shows however " that in proportion as the act is help- 
 ful when offered for the worthy, so is it dangerous and 
 damaging if done on behalf of those who are not, so far as 
 men can be, meet. For the Portion which is laid in any 
 one's name near the divine Bread while it is sacrificed and 
 made CHRIST'S Body, itself at once partakes of sanctifica- 
 tion, and being introduced into the Cup is united to the 
 Blood ; whence likewise to the soul, for which it is offered, it 
 transmits grace. There arises therefore a spiritual Com- 
 munion. And if it be a person who makes profession of 
 piety, or who has sinned, but repented, that man invisibly 
 receives into his soul the Communion of the Spirit, often in- 
 deed finds aid to his body, as we have been taught. But if 
 it be a person living in habits of sin, and not severing him- 
 self from it, being unfit for the Communion, the Sacrifice 
 made on his behalf will be condemnation to him. Where- 
 fore heed must be taken that the priest receive not the 
 offering, nor yet offer it on behalf of such as carry on sin 
 shamelessly, (or with open scandal,) lest he too be con- 
 demned with them." And as we have it in the 7th chapter 
 of the 4th Book of the Apostolical Constitutions : " Those 
 who have been in sin and have not repented, not only will 
 not be heard when they pray, but will even provoke GOD, 
 since they remind Him of their vileness. Avoid therefore
 
 THE OBLATION. 65 
 
 such ministrations, as the price of a dog and hire of an 
 harlot. For both are forbidden by the laws ; just as neither 
 did Elisha accept what was brought from Hazael, nor Ahijah 
 what was brought from Jeroboam." 
 
 Let priests by this estimate their position and the secrets of 
 their own conscience. If even lay people who are in sins and 
 do not repent are cast out from the Church, they and their 
 gift as the price of a dog and hire of a harlot, how much 
 more priests ? " No one who is chained by fleshly desires and 
 pleasures is meet to come, or draw near, or minister to Thee, 
 O King of Glory ; for Thy service is great and terrible even 
 to the very Heavenly Powers." Such are the open expres- 
 sions, 1 though said secretly, of the Church's great light-bearers, 
 Basil and Chrysostom. As for those who without shame 
 thus openly cease not to work lasciviousness and all other 
 deadly sin, we have a Synodical decree, which forbids us 
 even to be found listening at their Liturgies. 
 
 44. Ex. Tell us about the rest of the Offering after the 
 Priest has taken off the Portions you spoke of. What is 
 done? 
 
 C. The Offering was in old time brought and hallowed 
 whole, often even two or more, according to the number of 
 the people ; because then all Christians at every Liturgy 
 used to partake of the Spotless Mysteries, ecclesiastics and 
 laity equally, children and women. So we read in the Ordi- 
 nance of the Holy Liturgy of S. Clement. 
 
 And after this, says the Rubric, "let the Bishop par- 
 take, then the Presbyters, and the Deacons, Subdeacons, 
 and Readers, and Singers, and those in discipline, and among 
 the women the Deaconesses and Virgins and Widows, next 
 the children, and then all the people with reverence and de- 
 votion, without disorder." And the Evangelist Mark in his 
 Holy Liturgy : " Send down on us and on these loaves and 
 on these cups Thine All-holy Spirit to hallow them and con- 
 secrate them, as being the Almighty GOD " since in those 
 
 1 [In the Priest's secret prayer during the Cherubic Hymn .Eo.j 
 F
 
 66 THE FIRST PART OF THE HOLY LITURGY. 
 
 days the priest used to offer as many loaves and as many 
 cups as would suffice to distribute to the clergy and the 
 people. 1 In fact, whosoever did not partake at the time of 
 the Divine and Holy Liturgy was regarded as a heathen 
 man and a publican, especially the ministers. Concerning 
 them we have also the Apostolic Canon : " If any on the Holy 
 List do not partake of the Offering when made, let him ex- 
 plain the reason." But in our day so holy a custom does 
 not obtain, and therefore one only Seal is offered, as we saw, 
 and from the rest of the Offering comes the Antidoron 
 [Blessed Bread ED.] which is distributed at the close of 
 the Liturgy in place of the gifts of the Divine Communion ; 
 although at the time of the holy and great Lent for the 
 Liturgies which are called Liturgies of the Presanctified, 
 more than one Little Offering is consecrated, as need 
 arises. 
 
 The Antidoron is named also Fraction, and Sharing the 
 Blessing, Breaking of Holy Bread, and Spiritual Blessing. 
 And the distribution of it was intended, as Balsamon inter- 
 prets on the 2nd canon of the Council of Antioch, " So that 
 even those who cannot partake of the holy and life-giving 
 Mysteries may still be obliged to wait till the end of the 
 Divine Rite and from the priestly hand receive this for sanc- 
 tification." Consequently they grievously err who do not 
 tarry till the end in GOD'S Temple to receive the sanctifica- 
 tion and grace of the Antidoron, as the Church ordained ; 
 the more so that S. Germanus in his explanation of the Holy 
 Liturgy, who called the Offering a type of the Virgin's 
 womb, infers that the Antidoron too is a type of the very 
 body of the Virgin. " And from partaking on the one hand," 
 he says, " of the Spotless Body of our GOD which was born 
 
 1 That many patens and many cups were offered is further shown from the 
 Liturgy of S. James, where we read : "And when he putteth a single portion 
 in each cup." And again, " When the deacons raise the patens and the cups to 
 distribute to the people," &c. That offerings however were offered entire, that 
 is entire loaves, and not broken pieces, as the author asserts above, is by no 
 means proved, and is in fact incredible, since it would demand huge patens.
 
 THE OBLATION. 67 
 
 from her, and of the precious Blood, comes Sanctification 
 and Adoption to the faithful, while Spiritual Blessing and all 
 other supply of good things comes and is entrusted to the 
 Christian race through the distribution of the bread (that is 
 the Antidoron) of the body of the Mother of GOD." 
 
 And this is the reason why the title All-holy is given 
 likewise to the Blessing or Breaking of Bread, which is cus- 
 tomary at the present day at the Hagiomnesia. Agapae is 
 the name given them by the Council of Gangra in the nth 
 canon, and by the Laodicean Council in the 27th canon. 
 This Blessing, the Thessalonian will have it that the Church 
 received by tradition from the holy Apostles themselves, writ- 
 ing thus on the custom of elevating the Bread of the all-holy 
 Virgin ; what is the meaning of its being triangular ; how it 
 is elevated ; and what is the meaning of the words said 
 thereat. "This," he says, "avails to help us, signifying the 
 Trinity and its oneness on all sides. A loaf is brought three- 
 sided throughout, and by its angles and sides represents 
 triplicity, by its upper single point, unity. Wherefore which- 
 ever way you turn the loaf, it has three angles and terminates 
 in a sharp and single point. This division of the loaf was 
 originally handed down by Apostolical tradition from the 
 Fathers without writing, as following daily custom, presented 
 to one only GOD in Trinity in the name of the Mother of 
 GOD, since through her divine parturition we have known 
 the Trinity. And the elevation betokens offering to GOD ; 
 but saying, ' Great is the Name of the Holy Trinity,' pro- 
 claims our confession of the GOD of the Universe. And to 
 Him he offers the bread and magnifies His Name. More- 
 over the words, 'All-holy Mother of GOD, help us,' also pro- 
 claim the Incarnation of the Word ; for this is signified 
 by the title Mother of GOD. And we believe she is present 
 ready to help ; and the bread is brought as a gift to her ; 
 nay rather to Him Who took flesh of her, and for our sakes 
 willingly endured the Cross which likewise the elevating 
 priest betokens by the sign of the cross."
 
 68 THE FIRST PART OF THE HOLY LITURGY. 
 
 45. Ex. What are the Liturgies of the Presanctified, so- 
 called ? and what need is there to offer in the Sacrifice more 
 than one Little Offering? 
 
 C. We call the Liturgies presanctified which do not allow 
 of fresh Transubstantiation of the divine gifts, but the iden- 
 tical holy gifts are again offered, which already sanctified 
 the Priest keeps from another Liturgy for the worship of 
 GOD, for his own communion and the communion of those 
 who approach in faith. They are said only at the hour of 
 Vespers and on a fasting day in Lent. I said fasting day, 
 because on the Sabbath and LORD'S Day there is no Pre- 
 sanctified Liturgy : indeed on these two days the Priest pre- 
 sanctifies as many Little Offerings as there are days in the 
 week that he has to celebrate on. So we have it in the 52nd 
 canon of the holy and (Ecumenical Sixth Council. " On 
 all days of the holy Lent, except the Sabbath and LORD'S 
 Day, and the holy day of the Gospel Tidings [the An- 
 nunciation ED.], let there be a Liturgy of the Presanc- 
 tified." 
 
 On Wednesday and Friday moreover, since they are days 
 of Passion, the Church more commonly employs the Service 
 of the Presanctified as significant of mourning, (for which 
 reason it is still said on a fasting day.) This is clearly what 
 Socrates in the 5th book of his Histories specially adduces 
 at Alexandria even from his own times. " Again in Alex- 
 andria," he says, " on Wednesday and what is called the 
 Preparation (Friday) the Scriptures are read, and their con- 
 tents are explained by doctors ; and all parts of the Com- 
 munion Service are performed saving Celebration of the 
 Mysteries." Explanation by the doctors was the Word of 
 Doctrine, which was never lacking on such holy days. 1 
 
 1 The Teaching not only took place in the Presanctified Liturgies, but also 
 always in the perfect Liturgies after the reading of the Scriptures, a thing now 
 unfortunately omitted. " Next after the reader has ceased," says S. Justin the 
 Philosopher and Martyr in his ist Apology, "the president applies in discourse 
 admonition and encouragement to imitate these good things." And Saint James 
 in the Liturgy: " Next are read consecutively (or at great length) the Sacred
 
 THE OBLATION. 69 
 
 The words " Right Wisdom, CHRIST'S light shines to all," 
 which the Priest pronounces in the midst, at the Door 
 namely, where the Holy Gospel is read in the Holy Liturgies, 
 holding together with the censer also one taper lit, are said 
 for a symbol of the true light and the spiritual odour of the 
 holy Gospels, which as glad tidings of joy have no place in 
 the Liturgy of the Presanctified. 
 
 On the holy and great Thursday many little offerings are 
 presanctified according to the need which the daily ministers 
 have, to distribute to the sick during all the period at every 
 hour and request, anointing together with the LORD'S Blood, 
 as the Commentary says, by means of the Tongs, the 
 precious Bread, that there may always be a participation 
 under both species of the Body and Blood of CHRIST, ac- 
 cording to what is said : " he that eateth My Flesh and drink- 
 eth My Blood abideth in Me, and I in him." S. John vi. 56. 1 
 
 Oracles of the Old Testament and the Prophets ; and the Incarnation of the SON 
 of GOD, His Sufferings and the Resurrection from the dead, His Ascension and 
 again His Second Coming with glory are set forth. And this is done every day 
 in the holy and divine Celebration. And after the reading and teaching," &c. 
 
 1 The Westerns and favourers of the Latins, to justify may be the papal 
 Church, in not giving the cup to the laity, put forward the following pleas, 
 endeavouring to prove that even in the ancient Church the Communion under 
 one or two kinds was indifferent, and that the Eastern Church too sometimes 
 communicates in the one kind only. I. That in the ancient Church the Deacons 
 would carry the Holy Eucharist to the sick in the species of bread, and many 
 Christians would reserve a part of the holy Bread, which they received into their 
 hands from the priest to partake of on the other days when the Liturgy was not 
 celebrated. II. That in our presanctified Liturgies the communion is made 
 under the species of Bread only ; because they say dipping the holy Bread in the 
 LORD'S Blood is an innovation of the Greeks : nay, even if this be done, when 
 the moisture dries, the species of Wine fails, and only the species of Bread 
 remains. III. That the Manicheans who originally used to conceal their impious 
 doctrines and mingled in the churches with the Christians, escaped the notice of 
 the orthodox, though partaking of the Bread only, for they abhorred the Cup, 
 and scarcely after the lapse of much time became known through systematically 
 abstaining from the cup ; an argument that the orthodox too partook or not, at 
 pleasure, of the precious Blood. IV. That even the Eastern priests communicate 
 infants simply with the precious Blood. (Bossuet, Trait< de la Comm. sous les 
 deux especes, and Hist, des Variat. Bk. xi. Peter Arcudius de Concord, iii. 
 c. 50, 56.) But the answer to these attempts is not difficult. I. By the ancient
 
 70 THE FIRST PART OF THE HOLY LITURGY. 
 
 Whence I observe that as among Gentiles, where Priests 
 cannot speak openly lest the Holy Gifts should suffer some 
 disrespect, the daily attendants of the churches under 
 pressure of circumstances usually receive the Pearl into their 
 bosom without procession of lamps and priestly array in 
 order to communicate the sick brethren and such as are 
 departing in CHRIST ; so in the regions where Christianity 
 is practised and the Church is triumphant, such a custom is 
 improper, meriting abhorrence and condemnation. The 
 words are Symeon's of Thessalonica. And certainly so, if in 
 Supplications, performed with the holy fragments of the cross, 
 with the images of the Mother of GOD, and with holy relics 
 we see such a concourse of people and praiseworthy devotion. 
 " A Litany, writes the same Thessalonian in his book on the 
 
 ordinance the holy Bread after being elevated was dipped in the precious Blood. 
 So we read in the Liturgy of the LORD'S Brother. " Then the priest breaks the 
 bread, and with his right hand holds one half, and with his left the other, and 
 dips the portion in his right hand in the cup, saying, 'The Union,' &c. And 
 he seals that which is in his left hand ; then with the portion which is sealed, he 
 seals the other half; and at once begins to divide, and first to place in each cup 
 a single piece, saying," and so forth. Consequently the reserved holy Bread was 
 entirely dipped. II. From what has been already stated, it is clear that the 
 dipping of the reserved holy Bread is not an innovation, but quite the reverse, a 
 most ancient and apostolical institution, since even what was not reserved was 
 dipped. And whereas they say that when the moisture dries the species of wine 
 is lacking, this is plain nonsense, because the red colour which remains is an 
 accident, not of the bread, but of the wine. III. If, as they prate, the orthodox 
 partook indifferently of two kinds or of one only, the Manicheans would never 
 have become known through their abstinence from the cup. So that the case of 
 the Manicheans in fact proves that the ancient Christians regarded Communion 
 in both kinds as necessary. But whereas the Manicheans for a long time un- 
 known to the orthodox partook only of the holy Body, the cause lies in the 
 multitude of communicants, which prevented the deacons who were administering 
 the cup from perceiving whether all present came forward. IV. To infants who 
 cannot eat, the Church of necessity administers of the holy Cup alone. This 
 however does not remove the obligation on such as can eat and drink, of com- 
 municating under both kinds according to the LORD'S command ; " Take, eat, 
 and drink ye all of it," and again, "except ye eat the flesh of the Son of Man, and 
 drink His Blood, ye have not life in yourselves," (S. John vi. 53.) And of the 
 rest of the popish arguments for communion under one kind, see the refutation 
 in Argentes, (Vol. iii., c. 5.)
 
 THE OBLATION. 71 
 
 daily holy services, ch. 39, is a calling upon GOD and common 
 supplication of High Priests, Priests, ordained Monks, 
 Deacons, and Monks, of all the people (saving those who 
 believe not in GOD) and of the Clergy and the Emperor him- 
 self." " There must be," says Codinus in his book about 
 the Offices of Constantine, "a Supplication, as the custom is, 
 and in the Supplication the Emperor must walk :" how much 
 rather at the seasons when the King of kings is borne round, 
 our LORD and GOD, His all-spotless Body, should we all run 
 together without distinction, and the priests march first with 
 all boldness in priestly vesture with accompaniment of lamps 
 and lights ? Whosoever obstructs, does a thing certainly 
 worthy of abhorrence, as we said, and of condemnation. 
 
 46. Ex. Finish the Oblation for us. 
 
 C. As a symbol of the spices, which the ointment-bearers 
 were bringing to the tomb to anoint the body of JESUS, the 
 Deacon or the Priest censes the precious gifts and the veils 
 with which he covers the holy Paten and the Cup : since as 
 the Thessalonian Symeon himself makes interpretation, " not 
 to all at first was JESUS known, and after taking His body 
 not even thus did He quit the secrecy of His Godhead and 
 His providence, but is incomprehensible and infinite ever." 
 And this is the reason why the Veils were so called from 
 Ka\v7mv which means to cover. There is besides an idea 
 that this incense of the Prothesis betokens also the Myrrh 
 and Frankincense of the Wise Men, since the Prothesis 
 signifies too, as we said, the cave wherein JESUS was born. 
 And I observe that this custom of the Incense the Chufch 
 holds from the holy Apostles themselves, as appears in their 
 holy Constitutions, which they ordained : " Let it not be 
 lawful for anything else to be brought to the Altar save oil 
 for the lamp and incense at the time of the holy Oblation," 
 so it runs in the 3rd canon. 1 S. Hippolytus discoursing on 
 
 1 " And forthwith the censer points to the humanity of CHRIST ; the fire to His 
 Godhead ; and the sweet smelling smoke means the sweet smell of the HOLY 
 GHOST going forth : for the censer is interpreted as most fragrant joy. But the
 
 72 THE FIRST PART OF THE HOLY LITURGY. 
 
 the Confusion of Antichrist speaks of "the privation of In- 
 cense as a great sorrow to the Churches, and the Churches 
 mourn with a great mourning, because neither Offering 
 nor Incense is ministered." 
 
 47. Ex. You mentioned the oil. I pray you, why do we 
 light candles in the church, and lamps in the day time even, 
 when other light is not wanted ? 
 
 C. This ordinance is old both among the Hebrews and 
 the Gentiles, and the Apostles received it for glory and 
 majesty of the First Light, the GOD of the Universe, Whose 
 Mysteries we celebrate, and without Whom not even at mid- 
 day can we say that we see. For He is the true light, which 
 lighteneth every man coming into the world, apart from 
 Whom every man walking in darkness stumbleth. So when 
 the blessed Paul was discoursing at an assembly on the 
 first day of the week, at the dawn of the LORD'S Day, 
 " there were many lamps in the upper chamber (we read in 
 Acts xx. 8,) where the Disciples were gathered together to 
 break bread," which was the Mystery of the Holy Liturgy. 
 
 Thereupon the celebrant of the Ministry of the Incense 
 proceeds, and as he says, without break, that GOD-given 
 Troparium which through a divine Angel we learn in the 
 life of S. Cosmas, the singer, was received from Heaven by 
 John Damascene, viz., " In the tomb with body, in Hades as 
 GOD with soul, in Paradise by the thiefs side, and on the 
 Throne Thou wast, O CHRIST, with the FATHER and the 
 SPIRIT," he censes the holy Table and the whole Temple for 
 a symbol of the double-natured coal, the Goo-man JESUS, 
 and the two natures. The ashes of the Censer symbolize 
 the very Body of CHRIST : " In the tomb with body." The 
 coal symbolizes CHRIST'S soul : " in Hades with soul." The 
 
 incense appears instead of the spices which they were bringing for the burial of 
 the LORD : and the myrrh and frankincense are the wise men's ; the pure prayer 
 of good works, whence comes the sweet smell ; as the Apostle says, 'We are a 
 sweet savour of CHRIST,' (2 Cor. ii. 15.)" Germ. Mystical View. Moreover 
 censing the Altar and the whole temple at the beginning of the Liturgy is a very 
 ancient custom. See Dionys. Eccl. Hier. ch. 3, and Lit. of James.
 
 CONCERNING THE TEMPLE AND ITS PARTS. 73 
 
 fire symbolizes the Godhead : " in Paradise by the thief's 
 side, and on the Throne wast Thou, O CHRIST !" " The 
 Censer, explains the most holy Germanus, signifies the man- 
 hood, and the fire the Godhead of CHRIST." Double- 
 natured Coal also the LORD'S Brother called the very Master 
 CHRIST for this reason, in the Prayer of the Incense at the 
 Introductory Entrance. 1 
 
 48. Ex. What else follows ? 
 
 C. As soon as the Priest has finished the Prayer of Pro- 
 thesis, " O GOD, our GOD, Who didst send the heavenly 
 Bread, the food of the whole world, our LORD and GOD T 
 JESUS CHRIST, the SAVIOUR and Redeemer, and Benefactor, 
 blessing and sanctifying us, Thyself bless this Prothesis and 
 accept it on Thy heavenly Altar. Remember in Thy good- 
 ness and love to man, those who offered, and those for whom 
 they offered," &c., and the Deacon has finished the Ministry 
 of the Incense, they come both before the Holy Table ; and 
 invoking the treasures of boundless power of the All-holy and 
 consecrating Spirit, and the Almighty presence, the one 
 kisses the Table, the other the Gospel, for the difference of 
 their rank ; and saying inwardly, " It is time to sacrifice to 
 the LORD," &c., and with three prostrations, they entreat both 
 of them the GOD in Trinity to open their lips that they may 
 celebrate the Mystery duly and acceptably to GOD, and may 
 come boldly to the exclamation in the second part, as we 
 said, of this holy sacrifice. 
 
 CONCERNING THE TEMPLE AND ITS PARTS. 
 
 49. Ex. You have once or twice mentioned to us the Sa- 
 cred Temple ; and I remember that with Saint Germanus- 
 
 1 The LORD'S Brother refers to the vision of the Prophet Isaiah, (vi. 6, 7.} 
 "And there was sent to me one of the Seraphim, and in his hand he had a coal, 
 which he took with the tongs off the altar. And he touched my mouth, and 
 said, Lo, this hath touched thy lips, and shall remove thine iniquities, and 
 purge away thy sins." But the coal is called double-natured because of the two- 
 natures of the wood and the fire, and in this respect is a type of the GoD-man 
 JESUS.
 
 74 THE FIRST PART OF THE HOLY LITURGY. 
 
 you described to us the Church also in general terms, what 
 it means. But I was desirous before we came to the inter- 
 pretation of this second division, as you call it, of the Holy 
 Liturgy, that you should describe to us particularly all the 
 portions of the Temple, and for what each one is used. 
 
 C. The Ancients were wont to build the Temples of GOD 
 in many forms, making them sometimes Dromic (Basilican 
 or oblong) sometimes Cruciform, sometimes round, some- 
 times domical, and sometimes foursquare ; although, as 
 Phocas describes in his i5th chapter, we know that Temples 
 even partook of various forms. " Such a Temple," he writes, 
 "is entirely domical, elongated, round, and in its central 
 part of square shape." In our days nearly all the Divine 
 Temples are made oblong and dromic, with angular ends 
 that is ; and without exception they look to the East ; since 
 as Balsamon of Theopolis writes in his Commentary on the 
 Great Basil, concerning turning to the^ East for prayer : 
 " Looking eastward in our prayers is our seeking the ori- 
 ginal home, Paradise namely, which GOD planted east- 
 wards. And this, (we are instructed by Germanus of Con- 
 stantinople in his Ecclesiastical History) has been handed 
 down from the holy Apostles themselves, because the spiri- 
 tual Sun of Righteousness, CHRIST our GOD appeared on 
 earth in the parts where the material Sun rises, according to 
 the prophet, who says, ' Day-star is His name ;' and again, 
 ' Worship the LORD Who rideth upon the heaven of heaven 
 in the East.' m 
 
 1 S. John of Damascus adduces many reasons why we worship eastwards. 
 "Forasmuch as GOD is spiritual light, and CHRIST is named in the Scriptures, 
 Sun of Righteousness and Day Star, we assign Him the East for worship. For 
 everything lovely we assign to GOD, from Whom all that is good receives its 
 goodness. And S. David says, ' Sing unto GOD, O ye kingdoms of the earth, 
 play unto the LORD, that rideth on the heaven of heaven in the East.' More- 
 over the Scripture says, GOD planted Paradise in Eden, eastward, where He 
 placed the man whom He formed ; whom, when he transgressed, He drove out, 
 and settled opposite to the paradise of delight, that is in the West. We are then 
 seeking our original home and gazing towards it, when we worship GOD. More- 
 .over the Mosaic Tabernacle had eastward the veil and the Propitiatory,
 
 CONCERNING THE TEMPLE AND ITS PARTS. . 7$ 
 
 The parts of the Divine Temples were three in all ;* foras- 
 much as there are likewise three classes of Christians, by 
 whose prayer and communion they are specially edified. 
 And as we know that the ranks of the Heavenly Powers 
 are three, there are three ranks also of the Ecclesiastical 
 Hierarchy, and three parts of the Temple. The orders of 
 the Incorporeal we believe to be nine, three namely in every 
 heavenly Hierarchy. The orders of the Ecclesiastical Hier- 
 archy likewise are nine, and three in every rank. The first 
 rank consists of the Ministers of Perfection, the second of 
 those proceeding to perfection, the third, of those under 
 purification. Others call them the Hierarchy of Perfection, 
 the Hierarchy of Illumination, and the Hierarchy of Puri- 
 fication. 
 
 To the Ministers of Perfection belongs the Holy Tribune, 
 to those who proceed to perfection the Temple (Nave) pro- 
 perly so called, to those under Purification the Portico (Nar- 
 thex.) The Ministers of Perfection are the clergy ; those 
 proceeding to Perfection are the pure and faithful ; those 
 under Purification are the Catechumens, the Energumens 
 (Possessed,) and those under Penance. Ministers of Perfec- 
 tion is the name given to the first order, because it is this 
 which by the distribution of the holy Mysteries gives to the 
 pure and faithful their sanctification and perfection ; which 
 is the reason they are called candidates for Perfection ; just 
 as to the Catechumens, Energumens, and Penitents, it gives 
 
 (Mercy seat.) The tribe of Judah too for greater honour encamped toward the 
 East. And in the renowned Temple of Solomon, the LORD'S Gate lay toward 
 the East. On the other hand the LORD upon the Cross looked westward, and 
 thus we worship gazing towards Him. And when He was received up, He was 
 borne eastward, and in this direction the Apostles worshipped Him. And so 
 He will come, in the manner in which they beheld Him going into Heaven, as 
 the LORD Himself declared. 'As the lightning cometh from the East, and 
 shineth unto the West, so shall be also the coming of the Son of Man." In 
 expectation of it therefore, we worship towards the East. But this tradition of 
 the Apostles is unwritten, for they delivered us many things unwritten." Ortho- 
 dox Faith, ch. 85. Comp. also Basil the Great on the HOLY GHOST, ch. 27.
 
 76 THE FIRST PART OF THE HOLY LITURGY. 
 
 Illumination and cleansing, whence they are called those 
 under Purification. 
 
 Of the orders in the first rank, namely, of the Ministers of 
 Perfection, first stand the Hierarchs, second the Presbyters, 
 third the Deacons. In the second rank, that is of the Can- 
 didates for Perfection, first stand the Monks, second, the 
 Pure and Faithful, third, the Consistents, who used to stand 
 in company with the Faithful. In the third rank, which is 
 of those under Purification, first come the Catechumens, 
 second, the Energumens, third, those under Penance. In 
 the first rank are " the select of the Liturgical Array, stationed 
 with the Priests at the Altar." In the second, " those who 
 are worthy of looking on Divine things, and of communion, 
 and abide to the end in the Temple." In the third, "those 
 who after the Reading of the Scriptural Tablets are put 
 outside the Temple." So Dionysius in his Ecclesiastical 
 Hierarchy, iii. 
 
 Here we should observe that the Catechumens are spoken 
 of first, and those under penance last, beginning from the 
 lower part of the Narthex, and according to the order, when 
 they came out from the church, at which time the Catechu- 
 mens were first ; while in the order of their station, counting 
 from the upper part of the Nave, first were the Penitents, 
 last of all the Catechumens. And Dionysius alleges the 
 reason in his 7th chapter : " To the Catechumens, he says, is 
 assigned the last place : for they are not participators nor 
 initiated in any priestly rite ; but the other grades of those 
 under Purification have already been initiated in the holy 
 tradition, and have foolishly gone backward for the worse, 
 whereas they ought to secure their proper advance forwards." 
 From this point of view therefore those who are in penance 
 are first in the third rank ; the Energumens are second ; 
 last of all the Catechumens. 
 
 Catechumens are so named from Kcnr/^ew, which means 
 for one to teach elementary scholars ; for these are what are 
 called Proselytes, who forsaking error and their ancestral
 
 CONCERNING THE TEMPLE AND ITS PARTS. 77 
 
 religion, come to the bosom of the Catholic Church, to 
 receive the Illumination of the Faith. They are distinguished 
 into two classes ; one of Kneelers, the more advanced 
 class ; the other of Hearers, the less advanced ; according 
 to the Scholiast of Armenopulus in the Epitome of the 
 Canons, section 5, title 3. And so Blastaris : " Catechumens 
 were anciently divided into two classes ; into those who were 
 already more advanced, having accepted the faith, but still 
 deferring Baptism, who waited in Church (Kvpiaicov} 1 till the 
 Prayer of the Catechumens, and knelt whilst this prayer was 
 said secretly ; then at the direction ' All Catechumens ad- 
 vance' they went out : and into those who had lately applied 
 for admission ; these being less advanced retired after the 
 hearing of the holy Gospels." Energumens too were divided 
 into two classes, the Possessed whom the Church only ad- 
 mitted to Prayer with the Catechumens and Penitents in the 
 hour of departure ; and those who live in sensuality, " who, 
 that is, have severed themselves from the Divine life, and 
 grow to be of one mind and habit with the damned devils." 
 (Dionysius.) The first Alexius Aristenes in the scholia on the 
 canons of the Council of Ancyra calls Chimazomens (those 
 out of doors) ; the second the very Council of Ancyra calls 
 Unnatural. And they are " such as remain impenitent in 
 bodily indulgences ; as fornicators, lovers of spectacles, and 
 frequenters of such like, whom the divine Apostle when he 
 names, adds, With such an one no not to eat." The words 
 are the words of S. Maximus in the scholia on the Ecclesi- 
 astical Hierarchy of Dionysius. 
 
 Penitents were of four sorts. " Penitents are distinguished 
 into four classes ; into weepers, hearers, substrati, and con- 
 sistentes," Blastaris. So Basil the Great describes all these 
 in the 5 6th Canon. " For four years, (he says about a voluntary 
 homicide,) he must weep standing outside the door of the 
 House of Prayer, and begging the faithful who enter to put 
 
 1 In the Church (Ecclesia) that is, here called Kyriacon, i.e., the LORD'S, 
 (supply House or Precinct.)
 
 78 THE FIRST PART OF THE HOLY LITURGY. 
 
 up prayer for him, acknowledging his own transgressions : 
 after four years he will be received among the Hearers, 
 during five years he will leave the church with them ; during 
 seven years he will pray with the Substrati and go forth with 
 them ; during four years he will merely stand with the 
 faithful, but not partake of the offering ; and when these are 
 fulfilled, twenty years in all, he will receive the consecrated 
 gifts." 
 
 Here clearly we see Weeping, Hearing, Substration, and 
 Consistence which are the four grades of Penitents. " Weep- 
 ing is conducted outside the gate of the House of Prayer, 
 where the sinner must stand and ask the faithful who enter 
 in to pray for him. Hearing is conducted inside the gate in 
 the Narthex, where the sinner must stand so long as the 
 Catechumens do, and must thence come out. Substration is 
 for one to stand inside the gate of the Temple, and come 
 forth with the Catechumens. Consistence is to take one's 
 stand with the faithful and not to come out with the 
 Catechumens." Which is the reason why it is numbered as 
 we saw with the orders of the second hierarchy. (Gregory 
 Thaum. nth Canon.) 
 
 50. Ex. Go on now with your explanation of the parts of 
 the church as you began. 
 
 C. First are the Porches (Nartheces) or entrances to the 
 Temples (Symeon of Thessalonica gives the etymology in his 
 book on Heresies) and the lower part of the Nave, and 
 Catechumenea or the house of the Catechumens, 1 although 
 as we know from the times of S. Maximus, " this strictness 
 of distinction between the penitents and their separation is 
 not carried out." This he writes in the 3rd Ch. of the 
 Scholia on Dionysius. And Zonaras to the same effect in 
 
 1 According to the Etymologist the narthex was thus named from its being 
 below the nave {ytptitv rov vaov'), and possibly this is hinted at by our author 
 when he says, " the lower parts of the nave." According to others from its re- 
 semblance to the plant narthex. But the etymology of the Thessalonian above 
 occurs not in the book against Heresies, but in that on the Divine Temple, 
 ch. 27.
 
 CONCERNING THE TEMPLE AND ITS PARTS. 79 
 
 the i gth Canon of the Laodicene Council. " Now, however, 
 the rules of penitence are not observed, having somehow 
 fallen into disuse," so the Thessalonian himself brings his 
 accusation in his book against Heresies, and desires the Holy 
 Fathers of our times to be content that Satisfaction and 
 Penance be done by Christians more privately, and as may 
 commend itself to the spiritual fathers, and no longer be 
 done in the Temple, saving by those who have denied the 
 Faith, or fallen into murder, and excepting Catechumens. 
 " Now," he says, " owing to persecutions and long-continued 
 circumstances, the Fathers having so judged it right, Cate- 
 chumens, and Deniers of the Faith, and murderers are ex- 
 cluded ; but all others, provided only they have been bap- 
 tized, are allowed, their penance being imposed privately by 
 the spiritual fathers, and so forth." 
 
 The Narthex is named by Gabriel the Corinthian, the 
 Women's place. " For where the women stand in the Temple, 
 this is called the Narthex," certainly in the space allotted to 
 the Catechumens, where we described the Narthex itself, 
 the women's place is fixed by Basil, illustrious to the heavens, 
 who lays down the law for it, and was its first inventor. 
 " He ordered veils to be hung (writes Amphilochius in the 
 Saint's life) among the Catechumens, having laid injunctions 
 on the women that if any were seen during the Divine "Liturgy 
 outside the veils peering through, she should be put out of 
 the Church, and remain excommunicate." In our times 
 places for the women are also built over the Narthex, and so 
 the Narthex evidently means only the vestibule of the 
 Temple, where used to be 
 
 The Pronaos or Parvis of the ancients, itself also a holy 
 place according to Balsamon's Commentary on the 2nd Canon 
 of Dionysius of Alexandria. " For the Pronaoi," says he, 
 " are not profane like the forecourts of churches." We can 
 call the Pronaos the outer Narthex, just as we give the name 
 Inner Narthex to what is properly the Narthex of the ancients. 
 Porticoes are the Nartheces (as we now call them) which sur-
 
 8o THE FIRST PART OF THE HOLY LITURGY. 
 
 round the sides of the church ; although properly speaking 
 the Narthex cannot anyhow be named Portico (embolos) 
 since they are two parts of the church, though near one 
 another. So much is told us by Codinus amongst the rest 
 in his book on Principles, where he narrates that accident 
 which befell the Empress Theodora, (whose holy relics since 
 the year 1483 our country holds and enjoys as the gift of 
 Mark Calochseretes, brother of Philip our own ancestor) when 
 she went on horseback to the church through the Portico of 
 Blachernae. "Theodora, the Empress of Theophilus," he 
 says, "coming through the Portico to Blachernae, and her 
 horse slipping in the same place in front of the Narthex of 
 the Temple," &c. So the Portico is one thing, and the 
 Narthex another. They were called Emboli (Porticoes) from 
 efifidXXu) to set, since visitors to the church first set foot in 
 them. 
 
 The Gates which are between the inner and outer Narthex 
 are called Beautiful Gates and Royal Gates. Theodore of 
 Petra called them Angelic Gates ; about which Symeon of 
 Thessalonica observes in his book on the Temple and 
 Liturgy, that in some services they are closed, and opened 
 again. For " when we offer our prayers in front of the Nave, 
 we declare that the sacred Temple stands for Heaven and 
 Paradise in Eden ; for this reason also in the Holy Abodes 
 they screen off the Nave with some curtains when they sing 
 outside, and draw them back on entering, this signifying that 
 CHRIST came to us, and having broken down the middle 
 wall of partition, has both given peace and conducted us 
 into heaven." This is symbolized too by the Lift up your 
 gates of the bright robed Resurrection of Him Who burst 
 the gates of brass and smote asunder the bars of iron, even 
 CHRIST our GOD. 
 
 The centre of the Temple or Boss on which it is the custom 
 to suspend the large candle, Balsamon calls the Nave-midst, 
 others the middle Navel and the Midst of the Temple. 
 
 The Large Candle is also called the Wax Taper and the
 
 CONCERNING THE TEMPLE AND ITS PARTS. 8 1 
 
 Oil Lamp, 7ro\ve\aioi> with at (what is generally sung at 
 festivals is with e, Tro\ve\eov merciful) and candlestick. 1 
 Codinus named it the candlestick of great light ; Cedrenus, 
 many candles ; Symeon, many lights. 
 
 The whole Church together Dionysius named the Sanctuary, 
 and Sacred Fence, and Holy Chambers. Basil, the Light of 
 Heaven, called it the House of Prayer ; Balsamon, Divine 
 Enclosure ; Aristenes, Vesture ; Zonaras, Holy Enclosure ; 
 Pachymeres, Munition of the Temple. The entire Temple 
 Symeon of Thessalonica insists represents things in earth, 
 things in Heaven, and things above the Heavens ; and Nar- 
 theces he will have it "are things in earth; the Nave, is 
 Heaven ; and the most holy Tribune is what is supercelestial." 
 
 The middle of the Temple is properly called the Temple 
 (Nave) ; because the holy Tribune and the Narthex are 
 clearly separate parts of the Temple, which is the reason 
 why they have railings. The space of the Nave is, as we 
 saw, proper to the second rank of the three orders, Monks 
 namely, the Faithful and Consistentes. " Monks themselves 
 stand outside with the laity," writes Pachymeres. In the 
 upper parts the Nave contains the two choirs, the Soleas 
 and the Ambo. 
 
 Soleas is the name given to the interval situated between 
 the two choirs, the part proper to Readers and Subdeacons. 
 " Subdeacons and Readers, is the note of the Thessalonian, 
 must sit outside the Tribune about the Soleas, which indeed 
 is called the Readers' Tribune." So we read in the Book on 
 Mysteries. In the Soleas alsp the Entrances take place, 
 writes the same author in his book against Heresies. " From 
 the Tribune into the Soleas is made the Entrance of the 
 Deacon and Priest without lights, and of the Incense bearer, 
 signifying our LORD'S being led away to the Cross, which 
 
 ' rioA-tieAcos must be written with 6, not with at, because often it has only 
 tapers without lamps. And it is so called, I suppose, because it is lit at the feasts 
 when the All-merciful is sung ; and this again is so called because in one of its 
 psalms, the isCth, we repeat often " For His mercy endureth for ever." 
 
 G
 
 82 THE FIRST PART OF THE HOLY LITURGY. 
 
 took place at the sixth hour." The Soleas is also called 
 Solium, which means Throne. 1 
 
 Concerning the Ambo, the same Symeon writes in his 
 book on Mysteries, that " it is placed before the door of the 
 Tribune, representing the stone rolled from the door of the 
 Sepulchre ; and it has height, because of the high doctrine 
 preached, and the Angel's sitting on it ; and from this, main- 
 taining the Angelic model, Deacons and Presbyters preach 
 the Divine Gospel." In our day the Ambo is built no 
 longer in the middle, but against the left hand wall of the 
 Nave, for the better hearing of those who sit foremost on 
 the right side, particularly the High Priest, who is master 
 of the Ambo, since without the blessing and permission 
 of the Shepherd himself no one can teach on the Ambo. 
 He certainly must be an ecclesiastic, not a layman. So we 
 have it in the 33rd canon of the Sixth Holy and (Ecumeni- 
 cal Council. " Not any one is suffered to address the divine 
 words to the people on the Ambo belonging to the rank 
 of those on the list of Clergy, unless he have the priestly 
 tonsure, and have received the blessing from his proper 
 Shepherd. The Ambo is so called from uvafiaiveiv. 
 
 The Stalls are very ancient ; and we believe the Church 
 constructed them from the times of S. Sabbas ; in fact still 
 earlier, from the times of Theoctistus 2 and the Confessor 
 Charito. Eusebius in the loth book of his Ecclesiastical 
 History, ch. 4, writes, that besides the Thrones, which Con- 
 stantine the Great placed in the Church for the dignity of 
 the Presidents, he made further what in fact were the stalls 
 for the public, for all Christians generally. " But thus hav- 
 ing completed the Nave, having duly adorned it with the 
 uppermost thrones for the dignity of the Presidents, and 
 benches in order for the public, &c." (Eus. H. E. x. 4. 
 474.) "A Bench is a place on which they sit," we read in 
 
 1 This is a Latin word, as many other ecclesiastical words are, like horarium, 
 bela (vela), templum, &c. 
 
 2 [Sabbas circa 450, Theoctistus and Charito, c. 300. ED.]
 
 THE HOLY TRIBUNE. 83 
 
 the Treasury of the Greek Language ; and Lucian says : 
 " Do thou arrange the benches and prepare room for the 
 visitors." The Stalls are also called places. "And they 
 sit," says the Form, " in their own places," namely in the 
 Stalls. The Stall of the High Priest is named by Ignatius 
 the Deacon, in the Life of the Patriarch S. Nicephorus, the 
 holy watch-tower of the Throne, and the highest look-out ; 
 for " as from mid air the Bishop surveys the doings of the 
 people." As we saw in Blastaris : " The holy Rite therefore 
 (the words are Ignatius's own words) by divine inspiration 
 having got completion, the laity made their fitting threefold 
 reply, ' Worthy to the worthy ;' thereupon he mounts the 
 holy watch-tower of the Throne like some look-out on high, 
 which the reverend Habakkuk spiritually signified by his 
 sacred watch, (Hab. ii. I,) and then to all the people pro- 
 nounces the message of peace," &c. 
 
 The station of the High Priest, with his fellow bishops 
 and priests seated on either side, is called Synthronon, and 
 holy Synthronon ; it is the third part of the Temple, though 
 in dignity it is first. 
 
 OF THE HOLY TRIBUNE. 
 
 The Holy Tribune, properly station of the Priests, the Holy 
 of Holies. Balsamon called it the Sacred Shrine ; Cedrenus, 
 the Adytum ; Cantacuzenus, the Holy Place ; Ignatius the 
 Deacon, the Holy Chamber. " This has not all its parts open 
 to all, according to the Thessalonian ; but is separated for 
 the Ministers," is the note of Zonaras. And Cyril of Alex- 
 andria says, " The Altar is entrusted to Presbyters, and all 
 within the veil." And it is lawful for Priestly Ministers only, 
 according to the decrees of the Laodicean Council, to enter 
 to the Altar ; these are the three orders in the first Hier- 
 archy of the Churches, as we said, Hierarchs, Presbyters, 
 and Deacons. In fact, "that the Altar might not be ap- 
 proached by the multitude, (writes Eusebius about Constan- 
 tine, H. E. x. 4,) he hedged it with a wooden trellis wrought
 
 84 THE FIRST PART OF THE HOLY LITURGY. 
 
 with the utmost art of fine work, so as to afford the specta- 
 tors a wonderful sight." By wooden trellis work understand 
 
 The Veil of the Nave. Cyril of Scythopolis called it Can- 
 cella (lattice) ; Nicephorus, KiyicXifie?; Sozomenos, fyixpaicra 
 (railings); Symeon of Thessalonica, Distinction ; the blessed 
 Germanus, Pillars or Mounds, " Pillars or Mounds," he 
 writes in his Mystical View, " dividing the Tribune from the 
 rest of the Temple, are Railings marking the place of Prayer, 
 whereby he signifies that the outside entrance belongs to the 
 laity, but the inside entrance is the Holy of Holies, and to 
 be entered by the Priests alone." Only the Emperor of all 
 the laity has permission to enter the Altar space, not always, 
 but occasionally, and at the time of the Liturgy. So we find 
 in the 6gth canon of the Sixth Council : " Let not any one 
 at all of the laity engaged in the Service be allowed to enter 
 within the holy Altar space, without restriction nevertheless 
 of the Royal liberty and privilege herein, whenever the Em- 
 peror desires to offer gifts to the Creator after any old 
 tradition." Hence it was that Balsamon was offended at 
 the impropriety which occurs to our great sin even in our 
 times, when he saw at Chalce, an island lying near Rhodes, 
 how the laity without any distinction intrude into the Holy 
 Tribune. " How it is I know not," he writes in his Com- 
 mentary on the Synodical Canon, " that any one who chooses 
 enters unforbidden into the sacred Shrine of the renowned 
 Temple of our LORD JESUS CHRIST which is at Chalce." 
 
 " Foremost sits CHRIST the King of Kings with His Apostles, 
 as He says to them, Ye shall sit on twelve thrones, judging the 
 twelve Tribes of Israel ; there are set thrones for judgment, 
 even thrones over the house of David." So Germanus. And 
 Symeon of Thessalonica : " In the midst of the Holy Images 
 is the SAVIOUR, and on either side His Mother and the Bap- 
 tist, Angels and Apostles, and the rest of the Saints, because 
 CHRIST is always thus in heaven with His Saints, and thus He 
 is with us also now, and thus must come again." And so 
 
 The Three Figures we speak of, signify the SON of GOD
 
 THE HOLY TRIBUNE. 85 
 
 coming in the clouds of heaven with power and great glory, 
 having on His right hand His Mother, Bride of GOD and 
 Mother of GOD ; and on the left the Baptist, greatest among 
 those born of women ; for whom it has been " prepared by 
 the FATHER." S. Matt. xx. 23. And as then shall appear 
 the sign of the Son of Man in the heaven, (S. Matt. xxiv. 30) 
 so is the actual Guardian of all the world lifted above the 
 Veil, the true beauty of the Church, the boast of the Ortho- 
 dox, the precious lifegiving Cross. 
 
 The Doors of the Holy Tribune are called both Holy 
 Wickets and Holy Doors. Codinus called them Lattice 
 doors ; Malaxus, Gates of the Sacred Tribune. There are 
 three : what is properly called the Royal Door, which is in 
 the midst, and two at the sides ; the left hand which is said 
 to be on the northern flank or part, and that on the southern, 
 which is to the right. 
 
 The Veils of the Doors, /3r)[io0vpa or (3r/\d0vpa, which we 
 find in the Euchology are never opened, save at the begin- 
 ning of Great Vespers, when the Priest censes, for all En- 
 trances at Vespers or the Liturgy. So they are opened 
 from the words " Draw near" till the conclusion of the Holy 
 Liturgy. And certainly apart from the times defined by the 
 direction, " that the Altar space may not be trodden by the 
 multitude," as we saw in Eusebius, and as is canonically 
 pronounced by the Holy (Ecumenical Council, it is fitting, as 
 we said, that the Holy Tribune should be kept closed. 
 
 Within the Holy Tribune is included the Panary, the 
 Prothesis, the Table, the Piscina, and the Diaconicon. 
 
 The Diaconicon went formerly under the names of Mesa- 
 torium, or Misatorium, and Minsatorium, as we are told by 
 Theodore the Reader, and Georgius Cedrenus, and as ap- 
 pears in the Euchology. So it was called the Sacristy, in 
 which the Deacons used to prepare the holy vessels for the 
 service of the High Priests and Presbyters: this is why it 
 was named Diaconicon and Sacristy. " Minsatorium is de- 
 rived from Minsus, meaning what the Greeks call the basket,"
 
 86 THE FIRST PART OF THE HOLY LITURGY. 
 
 what we call canister : so John of Citrus in his Replies. 
 This was like another Prothesis on the left side of the 
 Tribune ; for as Symeon of Thessalonica writes in his book 
 on the Mysteries : " The most holy Tribune being marked off 
 toward the East, and the Prothesis arranged on the right hand, 
 (by a change of position right is called left,) and on the left 
 the Diaconicon, &c." In modern times the Sacristy is near 
 the Prothesis ; and in the spot where formerly was the Dia- 
 conicon, there in many holy Temples is the Adoration so 
 called of the Church, always with a partition wall, as we now 
 have, for example, the venerable relics of the miracle-work- 
 ing Spyridon. 
 
 Little Sea, or Sea of the Holy Table, was an old name of 
 the Bason (piscina), copying perhaps the Old Testament 
 Scripture : " And the water ran round about the altar ; and 
 he filled the sea with water." i Kings xviii. 35. Codinus 
 too called the bason Sea in his book on the Temple of the 
 Holy Wisdom of GOD. It was so named because as Euri- 
 pides has it, " the sea overwhelms all ;" and into it is poured 
 the water with which the ministers wash their hands ; as in 
 fact also the consecrated water of Baptism. 
 
 The significance of the Holy Table and the Prothesis we 
 saw above in the Introduction. I only add from S. Ger- 
 manus in his book of Rites : " The holy Fathers construct 
 the roof over the Holy Table as heaven, and define as the 
 whole earth the ground enclosed or circumscribed by the 
 four pillars of what is called the Ciborium. Herein is ful- 
 filled the word of the Prophet who says, ' GOD wrought sal- 
 vation in the midst of the earth.' (Ps. Ixxiv. 12.) What is 
 above the Holy Table is called Ciborium 1 and Shell of 
 the Altar. The pillars are called standards and towers. 
 The Altar, GOD'S Seat and Rest, and the workshop of the 
 great Victim, and CHRIST'S Tomb, and GOD'S place, and 
 the Tabernacle of His glory. 
 
 " The Holy Table has four pieces of cloth at the four 
 
 1 [The cup-like seed vessel of the Egyptian water lily. ED.]
 
 THE HOLY TRIBUNE. 87 
 
 corners, according to the Commentary of Symeon of Thes- 
 salonica in his book on the Temple and Liturgy, be- 
 cause the fulness of the Church has been woven together 
 from the ends of the earth ; and the names of the four Evan- 
 gelists are on the four, because through them the Church 
 holds together, and the Gospel has travelled all the world 
 over." 
 
 The Only Altar is the title given to the Holy Table by 
 Eusebius in his loth Book of Histories agreeably with the 
 Tyrian orator ; since because of the uniqueness of the Sacri- 
 fice the Eastern Church is wont to have one Table only in 
 every Temple, and one only Liturgy each day. " It is not 
 lawful on the same day to celebrate two Liturgies at the 
 same Table," we read in the loth canon of the Holy Council 
 at Antisiodorum (Auxerre), which was held a thousand 
 years ago and more, when Heraclius 1 was Emperor. This 
 is the reason why in Monasteries our Fathers to enable 
 them to have more than one Liturgy in the day, have what 
 are called chapels, 7rapeKK\rjaia, and separate these from the 
 chief Temple by a party wall ; and most of them have a 
 special entrance, and different from the church, so that in 
 this way the ancient tradition may be observed. 
 
 The Panary itself has also many names ; it is called the 
 Guard, Holy Box, Pyx, Pyxomelum, and Ark, because 
 herein is kept the Bread of Life ; " this was typified in the 
 Table of the Law, where the manna was, which is CHRIST 
 Who came down from heaven." And as we know in the old 
 Law that a " lamp burnt continually in the Tabernacle of 
 Witness outside the Veil which was over the covenant from 
 evening to morning before the LORD," Ex. xxvii. 20 ; so 
 here there burns perpetually before the Holy Table 
 
 A Sleepless Candle, plainly testifying to the living SON of 
 GOD within the holy Box, and to the light shed by His 
 mysterious Divine Dispensation illuminating our souls, and 
 conducting them to the region of light and eternity. There- 
 
 1 [In 578. Tiberius II. See Mansi, ix. 911. ED.]
 
 88 THE SECOND PART OF THE HOLY LITURGY. 
 
 fore Anastasius called it the Unquenchable Candle, Pachy- 
 meres the Sleepless Light. 
 
 So much I think suffices by way of digression as a sketch 
 of the Divine Temple and all its parts and their use. So I 
 come to the Second Part of the Holy Liturgy. 
 
 THE SECOND PART OF THE HOLY LITURGY. 
 
 OF THE BEGINNING OF THE LITURGY. 
 
 The Priest aloud. Blessed be the Kingdom of the Father, 
 and the Son, and the Holy Ghost : now and always, and for 
 ever and ever. 
 
 Here the blessed Germanus puts a question, " Before 
 every prayer and service the Priest gives glory to GOD : and 
 the Doxology has the foremost position in the intercessions 
 to GOD. Why then does he mention the threefold name of 
 GOD, and not the single name ? He says not, Blessed be 
 GOD, or, Blessed be GOD'S Kingdom ; but with the Persons 
 distinguished, Blessed be the Kingdom of the FATHER, and 
 the SON, and the HOLY GHOST." And the great Father 
 himself supplies the answer. "Because through the Incar- 
 nation of the LORD men first learned that GOD is Three 
 Persons. The rites celebrated are the mystical setting forth 
 of this Incarnation of the LORD ; wherefore in the Preface to 
 them the Trinity had to shine forth and be proclaimed." 
 
 In old times the Liturgy we know began in this way : 
 " Glory be to the FATHER, and to the SON, and to the HOLY 
 GHOST, to the Primal and only Light of the Godhead, which 
 in the Trinity exists in Unity, and divides itself without 
 division. For the Trinity is One GOD Almighty, Whose 
 glory the heavens are telling, and earth His rule, and the sea 
 His dominion, and all visible and spiritual creation proclaims 
 ever His mightiness. For to Him belongeth all glory,
 
 OF THE BEGINNING OF THE LITURGY. 89 
 
 honour, dominion, greatness, and majesty, now and always, 
 and for ever and ever." 1 
 
 And the people answer, Amen, or Verily. Amen signifies 
 moreover, May it be, So shall it be. The custom of saying 
 Amen in the Holy Liturgy, the blessed Paul refers to, 
 I Cor. xiv. 1 6. "Else if thou bless with the spirit," says he, 
 " how shall he that filleth the place of the unlearned say the 
 Amen at thy giving of thanks ?" which means the Holy 
 Liturgy. 
 
 51. E.r. How mean you? Does the people answer to the 
 Priest in the Liturgy ? 
 
 C. Formerly all the people used to answer : and we find 
 that Jerome on the Epistle to the Galatians, being himself a 
 disciple of Gregory the Theologian, declared that he used 
 often to hear in the churches, as it were a thunder clap, 
 when the people said their Amen, or Kyrie Eleison at the 
 Liturgy. So the great Cyril, in his Book on Prayer, says, 
 " The Priest pronounces, Let us lift up our hearts, and the 
 people answer him, We lift them up to the LORD ; offering 
 entirely at such holy seasons both mind and heart to GOD." 
 However, because so many voices sounded harsh, the Fa- 
 thers made a distinction between the two choirs, it being 
 sufficient for the people to hear and pray ; although later the 
 custom grew up of one single person replying in the Liturgy. 
 And in our church the inventor of responsive singing itself, 
 and of antiphonal psalmody of the choirs, was according to 
 Socrates (VI. ch. 8) the great Ignatius of Antioch. 2 And in 
 the West, according to Augustine (Conf. ch. 6), the great 
 Ambrose. 
 
 Since the times of the great light-bearers of our Holy 
 Catholic Church, Basil and Chrysostom, who, as the blessed 
 Proclus says in his Tradition of the Holy Liturgy, wished, 
 under divine influence, to abbreviate the Divine and Holy 
 Liturgy, (" owing to the indifference and supineness of men 
 
 1 This is the beginning, for instance, of S. James's Liturgy. 
 8 See on this below, Qu. 54.
 
 90 THE SECOND PART OF THE HOLY LITURGY. 
 
 shrinking from the length of the Liturgy,") it begins as I 
 said above ; and so from that time the use has become obso- 
 lete of the Liturgies of James, Mark the Evangelist, and 
 Saint Clement, about which in his first Answer to Mark of 
 Alexandria, Balsamon of Theopolis declares, " that they are 
 not all acceptable to the Holy and Catholic Church, and even 
 if they should have been so, they would be condemned for 
 absolute impracticability." 
 
 He says, " not all acceptable," because James's Liturgy 
 the Church we know has ever regarded as beyond question, 
 let the Liturgy-haters and opponents of the Truth say what 
 they like. The Sixth Council in its 32nd canon adduces this 
 as Canonical. Emmanuel Malaxus in the 22oth chapter of 
 his Nomocanon, mentions that the Church had it in use till 
 the times of the illustrious Basil. To the same effect Proclus 
 of Constantinople, as we said above, and Cyril of Jeru- 
 salem. The Homoousion, which confused some, did not 
 begin with the Nicene Council, for we had it previously in 
 the Church, as Theodoret showed in his Ecclesiastical His- 
 tories, Bk. I. ch. 13 ; and Eusebius himself allowed it, though 
 an Arian, as Socrates writes, Bk. I. ch. 5. The Theotokos 
 itself was not an invention of the Fathers of the Ephesine 
 Council ; but the Church had it previously, as the same 
 Theodoret showed in his Heretical Mythologies, Bk. IV. 
 ch. 12, and Evagrius in his Histories, Bk. I. ch. 2. Sup- 
 posing those of subsequent days added a word or Troparion, 
 the ancient tradition and the common opinion of the Fathers 
 will not be thereby imperilled. 1 
 
 1 Concerning the genuineness of the Liturgy of James many doubt, and par- 
 ticularly heretics, who do not like to receive it as an apostolical composition, con- 
 taining as it does Invocation of Saints and Prayers for the Departed. So in order 
 to prove it spurious they put forward various objections : as that it contains 
 Troparia, which are confessedly much later ; that we meet in it the words Homo- 
 ousion and Theotokos, these being likewise later ; that till the time at least of the 
 Philosopher and Martyr Justin, no form of Liturgy was handed down ; since 
 the Saint says about the Liturgy in his Apology, "When we have ceased from 
 prayer, bread is brought, and wine and water, and the President likewise sends 
 up prayers and thanksgivings as he has power." To these objections, Fabricius
 
 OF THE BEGINNING OF THE LITURGY. QI 
 
 The Liturgy of the ^Ethiopians too is sung, namely that of 
 Matthew the Evangelist. Another of Barnabas the Apostle, 
 which we know that Alexander the Monk used to offer in 
 his lifetime, and this appears in the Translator. Finally 
 
 adds yet another, to his mind, insuperable : That if the Liturgy we are discuss- 
 ing were the work of James the Apostle and Bishop of Jerusalem, it could 
 not be unknown to Cyril of Jerusalem"; yet the Liturgy Cyril comments on in 
 his Five Catechetical Discourses to the Initiated is very different (multum 
 est diversa) from that of James. (Greek Library, Vol. V. Note on Allatius's 
 Treatise of the Ecclesiastical Books of the Greeks, p. u.) But to us orthodox, 
 the testimony of the Sixth Holy and CEcumenical Council is all-sufficient, which 
 in its 32nd canon, while it accepts as genuine the Liturgy of S. James, from it 
 and that of the great Basil shows the use of water with the wine in the holy Cup, 
 against the Armenians, who used to offer, as they still do, an unmixed cup. 
 Thus, as our author admirably observes, supposing the troparia read therein, 
 namely, It is meet verily, and To thee hail, thou that art highly favoured [or 
 endued with much grace,] are much later than apostolic times, this does not 
 prove the rest of the Liturgy is spurious ; as for example, we cannot judge the 
 Liturgy of Chrysostom spurious, because there occur in it Troparia and Con- 
 takia, and Canons, which are later than Chrysostom's time. The same is to be 
 said about the words' Homoousion and Theotokos, even though they be later. 
 And yet those who for one word, or one troparion indiscriminately reject an 
 entire book are called critics. This likewise is to be noted, that all the churches 
 did not employ this Liturgy of James, because Chrysostom (Horn. ii. on 2 Cor.) 
 quotes out of the Liturgy in use in his time detailed prayers for Catechumens, 
 though the Liturgy of James has nothing of the sort ; but these prayers in 
 Chrysostom are similar to those in the Liturgy of Clement. Therefore it is 
 not extraordinary, supposing the LORD'S Brother in his Liturgy wrote Homo- 
 ousion, yet in Alexandria where the use of it did not obtain, that Areius con- 
 tended against the dogma of the Homoousion. And for the title Theotokos, we 
 observe that in the Liturgy of the LORD'S Brother, it occurs always in the 
 genitive case, and hence perhaps the man-worshipper Nestorius took occasion to 
 blaspheme, saying that the Virgin Mary ought not to be called Mother of GOD 
 (Qfor^Kos), but child of GOD (QtoroKos), or born of GOD spiritually ; because 
 eorJ/cos and &e6roKOi have the same genitive. Next, the heretics who per- 
 vert the clearest words of Holy Scripture to their own liking, it is no marvel if 
 they madly attacked titles found not expressly in Scripture, but in some Liturgy, 
 which as we said was not in use in all churches. (Concerning these names, see 
 also Pedalion, Note to the Prolegomena on the First and Third Councils.) 
 
 But as to the wise Fabricius, what must I say ? That he had not read Cyril, 
 or that, though he knew, he affirms falsely? The only differences between Cyril 
 and James that we find are these : I. The Washing of Hands in Cyril is not 
 read in James's Liturgy. But many other directions are lacking in it, which 
 the Priests knew, and were not obliged to have written in the book. II. In
 
 92 THE SECOND PART OF THE HOLY LITURGY. 
 
 there has now been found in lapygia also a Liturgy of Saint 
 Peter, spurious ; forasmuch as they have no foundation for 
 it. The Liturgy of the Areopagite, which in the 3rd book 
 of the Ecclesiastical Hierarchy he describes with so much 
 majesty and lofty expression, though in 532 A.D. it was ad- 
 judged apocryphal by the orthodox in the Emperor's palace 
 in the disputation which took place against the followers of 
 Severus, called Acephali, yet later generations have received 
 it, as they have all Dionysius's writings as genuine and un- 
 questioned, as appears in the elevating views of Anastasius 
 the Synaite in his Six Days, Bk. 7, in the 2nd book against 
 Nestorius and Eutyches of Leontium, in the 34th Homily of 
 Gregory Dialogus and elsewhere. 1 
 
 Cyril, after the Priest has said, Lift up your hearts, the people answer, We 
 lift them up unto the LORD ; then the Priest says, Let us give thanks to the 
 LORD, and the people answer, It is meet and right. In James's Liturgy 
 however, according to the Paris Edition of 1560, after the Priest has said, Let 
 us lift up our mind and our hearts, the people answer, It is meet and right. 
 Yet this is an evident oversight of the copyist or the printer, as is apparent from 
 the next prayer, How truly meet and right it is .... to give thanks to Thee. 
 III. Cyril says, After the spiritual sacrifice is completed .... we beseech GOD 
 for the general peace of the Churches, for the welfare of the world, for kings, for 
 soldiers, and allies, and so on. But in James the memorial for kings and sol- 
 diers, and "allies is lacking. It is clear however that in Cyril's time, the kings 
 and the soldiers being Christians, their names were written in the diptychs, 
 and so were commemorated. Consequently from these apparent differences no 
 inference is possible. On the contrary, if any one will attentively read what 
 S. Cyril says about the prayer after It is meet and right, and about the Me- 
 morial made after the Consecration of the Divine gifts, first of the living, 
 then of the Saints, then of the departed, and will compare these with the cor- 
 responding parts of James's Liturgy, he will be persuaded that Cyril cele- 
 brated and was interpreting this and no other Liturgy. And from other reasons 
 it is clear that Cyril was acquainted with James's Liturgy ; from what he 
 says, namely, about the HOLY SPIRIT in the 4th Catechetical Address to the 
 Candidates for Baptism : " Which searcheth all things, even the depths of GOD ; 
 Which came in form of a dove upon the LORD JESUS CHRIST," and a little after, 
 " Which spake in the Law and the Prophets, both in the Old and the New Tes- 
 taments," words taken from James, (pp. 23 and 25.) As for the objection out of 
 S. Justin, we judge it superfluous even to meet it, as extremely wretched. 
 
 1 The genuineness of the works of S. Dionysius the Areopagite is attested by 
 many councils. (See Pedalion, note on the 2nd canon of the Seventh Council.) 
 The reasons put forward by those who disallow them are cold. See their refutation
 
 ' 
 
 THE GREAT COLLECT. 93 
 
 OF THE GREAT COLLECT. 
 
 In peace let tis beseech the Lord. 
 
 The Deacon next takes up the divine office, or it may be 
 the Priest ; and first urges all in common with peace to be- 
 by S. Maximus the Confessor in the Preface to the works of S. Dionysius. See 
 also the treatises of three Jesuits, Halloix, Delrius, and Lanselius, edited by 
 Corderius with the Areopagitica, and of Contogonus Philologus, Critical Hist, 
 of the Fathers. And we can add to the witnesses for the genuineness of the 
 writings of S. Dionysius one who countervails many, the most discreet and holy 
 Photius, whom many of the adversaries quote as agreeing with them, pluming 
 themselves on his opinion, for the single reason that in the Myriobiblus (First 
 Lesson) where he refers to the treatise of one Theodore, a presbyter, on the 
 genuineness of the Areopagitica, he sets out the opponents' arguments, but does 
 not say how Theodore answered them. From this the noble writers conclude 
 that forasmuch as Photius did not notice the attempts of Theodore, therefore he 
 disapproved of them ; therefore he judged the Areopagitica to be spurious. 
 Hereunto others again oppose the observation that in the .same Myrio- 
 biblus Photius (23151 Lesson) says about the Areopagite : "And Dionysius, 
 excellent in speech, more excellent in speculation, disciple of Paul and 
 martyr of CHRIST, and bishop of the Athenians." For what other reason 
 could he say that Dionysius was excellent in speech, but more excellent in 
 speculation, unless because of his writings? However, Photius also adduces 
 expressions of his in his 3rd book of Theological Questions, (How we call the 
 Deity One and Three) edited by our Eugenius with the complete works of 
 Theodoret, (vol. v. p. 9). "This therefore even before our times was spoken of 
 darkly by the revealer of secrets, the great Dionysius, who was initiated by the 
 guide who gives unutterable instruction, how the supreme cause of everything 
 intelligible is not one, nor unity, setting him above all that is of value in us, and in 
 fact showing him to be before even the numbering of all else. " And again : "We 
 behold the Divine original, celebrated in holy sort, as a Monad and Oneness, 
 because of the simplicity and unity of the supernatural indivisibility, by means 
 of which as a unifying power we are united, and, since our separate diversities 
 are transcendently enfolded together, we are fitted into the Divine Monad and 
 Goo-imitating union. He speaks, however, of a Trinity, observe, not in respect 
 of number, but by reason of the exhibition of the supersubstantial productiveness, 
 from which the whole family in heaven and on earth is and is named. And many 
 such like things are to be read in the divine investigator of the Unseen, worthy 
 even of the mystical teaching of Paul." These two passages are taken, the 
 latter without change, from the ist chapter of the treatise on Divine Names, 
 the former from the 5th chapter of the Mystical Theology. Again, in the 
 Amphilochians (32nd of what is published, but 14151 of the whole in the tract 
 " No man hath seen GOD at any time," p. 80). " And truly the disciple and
 
 94 THE SECOND PART OF THE HOLY LITURGY. 
 
 seech GOD and to pray ; forasmuch as peace is the sign 
 which CHRIST requires from us all. " Hereby shall all know 
 that ye are My disciples, if ye have love one to another." (S. 
 John xiii. 35.) Certainly, if any Christian bethink himself, 
 at the hour of the divine and holy Liturgy, that he has enmity 
 against any other, he ought, forsaking every concern, to go at 
 once to find him, and be reconciled to him, and be at 
 peace : otherwise the Liturgy will be of no avail to him. " If 
 thou be offering thy gift at the altar, and there remember 
 that thy brother hath aught against thee, leave there thy gift 
 before the altar, and go thy way ; first be reconciled to thy 
 brother, and then come and offer thy gift." The words are 
 CHRIST'S. (S. Matt. v. 23.) 
 
 subject of the words of the divine Paul, in words an orator, but in thoughts a 
 philosopher, nay, rather distiller of the supernal grace of both mind and tongue, 
 and fountain issuing to us the depth of divine wisdom, I say this great Dionysius 
 cleverly and acutely seeks to prove that the nature of the Divinity is never in 
 any way submitted to human conceptions." And here Photius does not quote 
 word for word the passage of Dionysius, though he could have found many suit- 
 able, because he was ill at the time of writing, as he says lower down. "And 
 one might easily find thousands more of our sacred Fathers (since he had only 
 mentioned Dionysius, Basil and Gregory) expressing themselves agreeably with 
 what has been said, whom I should perhaps have quoted in their own words to 
 illustrate their opinion, had not the severity of my disease increased my suffer- 
 ing." But this we have signified for the refutation of those heretics, who are 
 specially opposed to the writings of the great Dionysius, since they cannot 
 endure to see an apostolic man, disciple of the chosen Vessel, comprising in his 
 writings Prayers for the Departed, and some other matters which they reject : 
 and we have signified this, because even with them the critical opinion of the 
 most holy patriarch is of great weight. To us orthodox however, the question 
 of the genuineness of the books of the Areopagite is determined far better than 
 by Photius, though he be properly honoured for his holiness and wisdom, by the 
 authority of two oecumenical councils which accepted them, viz. : the Sixth (canon 
 8), and the Eighth (canon 2). The Liturgy in Dionysius is none other I think 
 than that of the LORD'S Brother. I gather this, besides other points, from the 
 invocation, which the Areopagite makes when he begins the view of the rites 
 in the Communion. " But O most divine and holy ordinance disclosing the 
 clothing of the dark sayings symbolically laid out before thee, exhibit thyself to 
 us clearly, and fill our spiritual faces with the one and unveiled Light." He 
 took this from the prayer in James. "And do thou uncovering the veils of 
 enigmas which symbolically surround this holy rite, show them clearly to us, 
 and fill our spiritual faces with the incomprehensible light," &c. (p. 21).
 
 THE GREAT COLLECT. 95 
 
 In peace let us beseech the Lord. 
 
 Peace, Isidore of Pelusium (Epist. Bk. i) considers to be 
 not only that which we ought to have amongst ourselves, but 
 also the inseparable union with our LORD and Master Him- 
 self. " Peace Thou didst grant us, O LORD, even concord 
 among ourselves ; but give us peace, even the indivisible 
 union with Thee, that being at peace by Thy Spirit, we may 
 be inseparable from Thy love :" and this is the meaning of 
 what the Deacon next adds, For the peace which is from 
 above. " Because love is of GOD ; and we love Him, because 
 He first loved us." (i S. John iv. 7, 19.) For the peace 
 which is from above, and for GOD'S love to man, we read in 
 the LORD'S Brother. 
 
 This prayer is called the Great Collect (Swamy}, so named 
 from avvaTT-retv to fit together, which means to unite many 
 things in one : since therein the celebrant beseeches for the 
 whole world, for the holy churches of GOD, for the High 
 Priest and all the clergy, for the king, and the army, for the 
 fruits of the earth, for favourable seasons, for health to the 
 sick, for protection to those at sea, for liberty to the captives, 
 and so forth. 
 
 Referring to this, Chrysostom (De Sacerdotio, c. vi.) said : 
 " One who pleads for the whole city, nay, why do I say city? 
 rather all the world, and prays GOD to be propitious to the 
 sins of all, what sort of man should he be ?" 
 
 I said the Great Collect in distinction from the Little Col- 
 lect, which is, Still and still in peace. The Collects are 
 called also Words of Peace, since they begin with the Peace ; 
 also Words of the Deacon, since they are peculiar to the 
 Deacons ; also Supplication, since they end with the word, 
 Let us supplicate, meaning, Let us entreat. And the people 
 answer, LORD, have mercy. 
 
 Help, save, have mercy, and preserve us, O God, by Thy 
 grace. 
 
 These three expressions, forasmuch as the Church uses
 
 96 THE SECOND PART OF THE HOLY LITURGY. 
 
 them very constantly, as well in the Liturgy as in every 
 other service, appear to require some comment ; and parti- 
 cularly as having regard to that valuable gift of grace, from 
 the inexhaustible treasures of which we are helped, or aided, 
 and saved, and find mercy, and are preserved, for which 
 reasons the Church beseeches GOD ; crying, Help, save, 
 have mercy, preserve. 
 
 The cry, Help, suits the grace generally called Inviting ; 
 Save, the grace called Justifying ; Preserve, the grace which 
 follows after : Help suits the grace called Preventing ; Save, 
 the grace named Performing ; Preserve, the grace called 
 Glorifying. Whomsoever Thou invitest and preventest, these 
 Thou aidest : Help. Whomsoever Thou empowerest and 
 justifiest, these Thou savest : Save. Whomsoever Thou fol- 
 lowest, and dost glorify, these Thou chasest not away, but 
 these Thou preservest : Preserve. 
 
 Further, the Church says : Thou, O GOD of all, Who by 
 Thy most general grace, whereby Thou wiliest all men to 
 be saved, inviting us and preventing us, givest us aid. Thou, 
 Who, by empowering and justifying us, savest us. Thou 
 Who, by following up our salvation and glorifying us, reject- 
 est us not, yea, rather preservest us for ever. The cry, Have 
 mercy, is explanatory of Save : forasmuch as our salvation 
 is altogether deduced from the infinite mercy of GOD. " And 
 not of works in righteousness, which we did, but according 
 to His mercy He saved us." (Tit. iii. 5.) 
 
 52. E.r. I perceive you make reference to divers graces of 
 GOD. I should like you, before we advance further, to de- 
 scribe to me the grace of GOD, what it is, and its various 
 kinds, one by one. 
 
 C. What GOD'S grace is, and of how many kinds, we 
 derive from Holy Scripture itself, and particularly from what 
 the Apostle of the Gentiles, the great Paul, divinely taught 
 for our enlightenment. And, in general, GOD'S grace is 
 nothing else than "a quality granted to us by the HOLY 
 GHOST for salvation." In a few words, as you perceive, the
 
 THE GREAT COLLECT. 97 
 
 Doctors here include also the four causes, which generally 
 concur in all things. The Efficient cause of Divine grace is 
 the HOLY SPIRIT. We men are the Material cause. The 
 Specific cause is the quality given. The Final cause is sal- 
 vation. And grace is spoken of in many ways. The most 
 general and first kind is Inviting Grace, also termed Lead- 
 ing and Prompting Grace. "An Inspiration, to wit, stirred 
 up in the human mind, in respect of which GOD draws man 
 towards Himself, and moves him to works of salvation." It 
 is that which (2 Tim. i. 9) the great Paul thus describes : 
 " According to the power of GOD Who saved us, and called 
 us with a holy calling, not according to our works, but 
 according to His own purpose and grace." 
 
 The second kind is Co-operating Grace : " the gifts to wit 
 by which GOD helps him that assents to His call." S. Paul 
 (Rom. viii. 26) says : " Likewise also the Spirit helpeth our 
 infirmities ; for we know not what to pray for, but the Spirit 
 itself maketh intercession for us." 
 
 Thirdly is grace inwardly working ; which is described as 
 being " what looks towards the thing caused, as it proceeds 
 from GOD alone," just as co-operating or concurring grace is 
 the grace which looks to the accomplishment, " according as 
 when GOD worketh in us, then we work with Him," which is 
 the fourth kind. 
 
 Both one and the other are included, agreeably to the blessed 
 Paul, by Augustine, in his work on Freewill and Grace : 
 " He at the beginning worketh in us, that we may have the 
 will, who in the conclusion works with us when we have the 
 will ; wherefore the Apostle says : ' I am confident that He 
 which began in us a good work, will perform it unto the day 
 of JESUS CHRIST.' Therefore, in order that we may have 
 the will, He inwardly worketh without us ; and after we have 
 the will, and so will it, as to work, He inwardly worketh 
 with us." 
 
 The fifth kind is Preventive Grace, " which by influence 
 worketh in us beforehand." David (Ps. lix. 9, 10) says, 
 
 H
 
 98 THE SECOND PART OF THE HOLY LITURGY. 
 
 " Thou, O GOD, art my helper ; Thou art my GOD, Thy 
 mercy shall prevent me." On the other hand, Subsequent 
 Grace is so called because it is " what by influence worketh 
 in us afterwards." This George the Metochite, in his trans- 
 lation, written in the Greek tongue, of the Theological Books 
 of Aquinas, we know named Following Grace. And this is 
 the sixth kind. David (Ps. xxiii. 6) says, " And Thy mercy 
 shall pursue me all the days of my life." And in his book 
 on Nature and Grace, the great Augustine thus describes 
 both. " GOD prevents that we may be saved ; and follows 
 after that we may live with Him for ever." 
 
 Seventhly comes Sufficient Grace, " by which man is able 
 by good works to have a care of his own salvation, and to 
 win it." Paul (2 Cor. xii. 9) has : " My grace is sufficient 
 for thee." And Matthew (in ch. xxiii. 37) : " How often 
 would I have gathered thy children together ; even as a hen 
 gathereth her chickens under her wings, and ye would not ?" 
 
 The eighth kind is Grace Effective, by which a man rightly 
 using sufficient grace receives Salvation. So Augustine : 
 " Beyond question, when we work, we ourselves work ; how- 
 beit, it is He Who makes us work, affording us most effec- 
 tual strength, even He Who said (Ezek. xxxvi. 27), And I 
 will cause that you shall walk in My ordinances, and keep 
 My judgments, and do them." 
 
 The ninth is Justifying Grace, which is "a gift freely given 
 us, by which we are made worthy of blessedness, and are 
 united with GOD so far as may be in the present life." So 
 Paul (Rom. iii. 24) : " Being justified freely by His grace 
 through the redemption in CHRIST JESUS ;" and Eph. i. 6 : 
 " Unto the praise of the glory of His grace, wherewith He 
 endued us in the Beloved : in Whom we have our redemption 
 through His blood, the forgiveness of our trespasses accord- 
 ing to the riches of His grace, which He made to abound 
 toward us." And finally, 
 
 The tenth is Glorifying Grace, itself the final end of man, 
 " by which we are made worthy of the personal vision of GOD,
 
 THE ANTIPHONS, OR TROPARIA. 99 
 
 and partake without fail of the eternal good things ;" and 
 Divine Blessedness is simply the eternal view of GOD. " This 
 is life eternal, to know Thee, the only true GOD, and JESUS 
 CHRIST, Whom Thou didst send." The Helper defines 
 Blessedness as " A condition absolute with concurrence of 
 all goods." And S. Augustine says, " Blessed is he who 
 hath whatsoever he wisheth (according to that saying, I shall 
 be filled when Thy glory appears to me), and if he wisheth 
 no evil." (De Trin., xiii. ch. 8.) 
 
 Commemorating the All-holy Spotless Virgin. 
 
 The Deacon pursues the Diaconica ; and first he com- 
 memorates the most holy Mother of GOD, and ever Virgin 
 Mary, and all the Saints. First, for their glory and honour; 
 secondly, that they may mediate with GOD on our behalf ; 
 thirdly, that we may imitate them, and partake of their sanc- 
 tification ; and finally, to stir us up to commend ourselves, 
 that is each one himself, and to commend one another, that is 
 each one his neighbour, (according to the precept to pray for 
 each other), and all our life in the hands of the LORD GOD. 
 
 Forasmuch as to Him belong all glory, honour, and all 
 worship, now and always and for ever, the Priest or the 
 High Priest says the Exclamations, always also with a loud 
 voice, as containing the Hymn and Praise of the Super- 
 substantial Trinity. 
 
 OF THE ANTIPHONS, OR TROPARIA. 
 
 53. Ex. I understand we next sing some Antiphons and 
 Psalms ; what do these signify ? 
 
 C. They signify the preaching of the Prophets until the 
 Forerunner. " Antiphons are the predictions of the Pro- 
 phets, foreannouncing the coming of the SON of GOD, which 
 should be of the Virgin upon earth." So Germanus, 1 in his 
 
 1 S. Germanus, when explaining in detail the antiphons sung each day, " It is 
 a good thing to give thanks unto the LORD," &c., says nothing about Typica. 
 And perhaps the use of Typica is later. [Typica are verses from the Psalms, 
 in honour of our LORD and the Blessed Virgin. TR.]
 
 100 THE SECOND PART OF THE HOLY LITURGY. 
 
 treatise on Sacred Offices. And Cabasilas, ch. 1 8 : " The 
 singing of the Prophecies signifies the period before John 
 the Forerunner, when the precious gifts, by which CHRIST 
 is signified, are not yet brought forward, but are reserved in 
 private under covering." And again : " The Antiphons sig- 
 nify the beginning of His coming, when He had arrived, but 
 did not yet appear to the multitude ; for then He still had 
 need of the words of Prophecy." This is the reason why, as 
 Philaras pointed out, the Typica were so called, " since they 
 are a type of the preaching of the Patriarchs and Prophets." 
 And for this cause, all as well Antiphons as Typica, were 
 taken from the Old Testament Scripture ; although the 
 moderns have mixed in the Beatitudes with some Troparia. 
 " First reciting passages from the Psalms, then joining thereto 
 the Hymns on the subject of Grace, they present what was 
 foreannounced by the psalm passages even to the ancients, 
 to whom they declare the Incarnation of GOD, so now by the 
 Hymn-verses the actual grace accomplished and the SON of 
 GOD, both as incarnate, and as having wrought all for us." 
 So writes Symeon of Thessalonica in the book on the Temple. 
 And I observe that the Troparia, which are sung together 
 with the Beatitudes, are of the third and the sixth odes, not 
 of any other ; since at the third hour the HOLY SPIRIT, 
 Whose coming is invoked in the Liturgy, descended in the 
 upper room, and at the sixth hour the very Lamb was cruci- 
 fied, Who is offered and sacrificed. And therefore we learn 
 from tradition, that formerly the Divine and Holy Liturgy 
 was usually celebrated in the church, for the most part 
 at the third hour of the day. And Matthew Blastaris ad- 
 duces the reason. " Because the Paraclete, having visibly 
 come upon the Apostles at this period of the day, and having 
 now granted them initiation, in a perfect degree, at the third 
 hour, clearly taught us, too, to consecrate the perfect Ministry 
 to the Godhead of Three Persons at the hour named from 
 the Divine Trinity." It is, in fact, a thousand years and 
 more since, by a Council, only a local one it is true, it was
 
 THE ANTIPHONS, OR TROPARIA. IOI 
 
 laid down that the Holy Liturgy should begin at the third 
 hour. And we know that the learned Moschus, ch. 27, 
 declared how certain countrymen had run with a bill of ac- 
 cusation to the Bishop of the place, and alleged against their 
 Presbyter that when he celebrated the Liturgy, he did not 
 carefully observe this rule of the third hour. 
 
 This moved likewise our most reverend Emperor and 
 President in the assignment of the churches which he made, 
 that the Divine and Holy Liturgy might be celebrated at 
 different hours, and the Communion of the Laity might take 
 place seasonably at all the Feasts, according to the duty 
 which we all of us owe, under penalty of the guilt of deadly 
 sin, for this reverence of the third hour to be observed at 
 one and the same time, to order in our days that the Divine 
 Rite of the Initiated be celebrated at the third hour in twelve 
 churches, at the other hours in three churches ; since he saw 
 it was impossible for the whole body of the orthodox, Priests 
 and rulers, men of the world and Monks, slaves and free- 
 men, artizans and soldiers, young and old, men and women, 
 to be able at one and the same hour to fulfil a duty so health- 
 ful to the soul, and lest his flock should be punished in con- 
 sequence. 
 
 " If any Bishop or Presbyter or Deacon, or one of those 
 on the list of clergy, or a layman, not having any necessity 
 sterner than the difficulty of going, to absent himself largely 
 from his church, but abiding in the city, shall not attend for 
 three Sundays in three weeks ; if he be a clerk, let him be 
 deposed (it is the Both canon of the Sixth Holy and (Ecu- 
 menical Council ;) if he be a layman, let him be removed from 
 Communion. For one of two things is hereby clear : either 
 that such an one pays no regard to the divine commands, 
 and prayer to GOD, and hymnody, or that he is not a be- 
 liever." They were separated, 1 and are put from the Church, 
 
 1 Separable, or liable to separation, not ipso facto separated, because the 
 penalty of the Canons, Let him be separated, and such like, is by order of a 
 third person, and must beset in motion {by the Church to have effect. See 
 Pedalion, note on the 3rd Apostolical Canon.
 
 102 THE SECOND PART OF THE HOLY LITURGY. 
 
 as many as on the LORD'S day (herein are included all the 
 Feasts which have the Doxology) do not hear their Liturgy ; 
 and every householder has to give account at the hour of 
 Judgment respecting those who dwell in his house. 
 
 Having this in view our Orthodox Emperors, even in their 
 campaigns, would not ever have the Church out of their 
 neighbourhood, even at great expense and with magnificence, 
 as Eusebius Pamphili reports of Constantine the Great, how 
 when he was marching against the Persians, iv. 17, they 
 arranged tents in the shape of temples and carried them 
 about with them, so as to be able at every time and place 
 to hear the Divine and Holy Liturgy. " He hastened to 
 set out (Constantine namely) on the expedition against the 
 Persians ; and having determined this, he set the corps of 
 soldiers in motion ; he communicated also with the Bishops 
 about him respecting the march, making provision that some 
 of those who were necessary in Divine worship must be 
 with him. They for their part declared that they would very 
 gladly accompany him if he desired it, and had no wish to 
 retire, but would join his expedition and fight on his side by 
 their supplications to GOD. And being much pleased with 
 these replies, he sketched the plan of the expedition to 
 them. 1 And having himself raised the whole temple to an 
 unspeakable height, he constructed it all gleaming with 
 varieties of all kinds of gems, having overlaid it from the 
 floor to the very roof, and having divided the roof in small 
 panels he covered it entirely with gold. Outside copper in 
 place of tiling afforded protection to the work for safeguard 
 against rains. And round this gold gleamed in such quantity 
 as to those who looked from afar to emit a flashing light in 
 the reflection of the sun's rays. And the chamber he com- 
 
 1 [There occurs here an omission in the text of R. Stephens's edition followed 
 by our author. The omitted parts show that Eusebius proceeds to describe the 
 Church of the Apostles at Constantinople, but first he says : " He thereupon for 
 the prosecution of that war had a tent constructed, with much careful attention, 
 in the shape of a church, wherein he intended with the bishops to offer supplica- 
 tions to the GOD Who gives victory." Eus. Vit. Const, iv. 56. TR.]
 
 THE ANTIPHONS, OR TROPARIA. 103 
 
 passed round with carved lattice-work set with copper and ' 
 gold. So the Temple was thus thought worthy of attention 
 amid the plentiful assiduity of the Emperor," and so on. 
 The same, Sozomen, Bk. I. ch. 8, writes, was done by the 
 Magistrates of the Palace of Constantinople when they went 
 on a campaign. 
 
 Gregory of Nazianzum (to pass by the rest) the father of 
 the great Gregory, though half-dead and confined to his bed, 
 could not rest without fulfilling this GOD-taught duty of the 
 Holy Liturgy, and celebrating it just as he was. "The 
 Rite had us for initiated and for servants too," narrates his 
 son of the same name, and the inheritor of his throne, in the 
 funeral discourse which he pronounced over him in the pre- 
 sence of the great Basil. " So he, through the strength of 
 Him Who quickens the dead, even raises himself in the 
 Holy Night ; at first he moves himself only a little, then more 
 firmly ; then, having summoned by name an attendant from 
 amongst those who waited on him, with a very thin and faint 
 voice he ordered him to come and fetch clothes and give the 
 support of his hand. He came astonished and gladly helped 
 him. And the bishop using the guidance of his hand as a 
 staff resembles Moses on the Mount, and with his enfeebled 
 hands in the attitude of prayer, he zealously performs the 
 Mysteries, or engages in them for the people, with few words 
 indeed and such as strength permitted, but with intent, to 
 my mind, of the most thorough perfection. Wonderful to 
 say ! with no tribune on the tribune ; with no altar a sacri- 
 ficer ; a Priest far away from the rites even these from the 
 HOLY GHOST he had, known indeed to him, though unseen 
 by those present. Then having added the words of Thanks- 
 giving in the usual manner, and blessed the people, he takes 
 to his bed again ; and after he had eaten a little food, and 
 partaken of sleep, his spirit is revived ; and his health by 
 slow growth being re-established, the new Festival day 
 arrived, which we thus name and keep as the First Sunday 
 after this Resurrection Day : and he made his way to the
 
 104 THE SECOND PART OF THE HOLY LITURGY. 
 
 Temple, and with the full congregation of the Church dedi- 
 cates the saving rite and offers the sacrifice of thanksgiving," 
 &c. And what need is there to say more ? Paul himself, 
 the GOD-furnished vessel of choice, finding himself one 
 Sabbath in the Troad, and intending to start the next day, 
 seeing that was the LORD'S Day, would not on any account 
 remain without the Liturgy. " On the first day of the week 
 (writes S. Luke, in Acts xx. 7,) the disciples being assembled 
 to break Bread, Paul discoursed to them, being about to de- 
 part on the morrow, and prolonged his discourse to mid- 
 night." The meaning of this passage Augustine interprets 
 in his 86th Epistle. " After the Sabbath which was ended, 
 he said, they assembled when night began, that was the 
 night of the LORD'S Day, namely, the first day of the week. 
 And so intending to break the Bread, as was his wont, in 
 the Mystery of CHRIST'S Body, he prolonged his discourse 
 to midnight in order that after the Celebration of the Mys- 
 teries he might again address the assembled disciples until 
 morning, for he was very eager to sail at dawn of the LORD'S 
 Day." The celebration he continued through the night, be- 
 cause he meant directly the LORD'S Day dawned to take his 
 departure. 
 
 Here I observe that the Apostle, though the whole night 
 was at his disposal, would not celebrate the Liturgy, save 
 only when the day broke, at early dawn. For which reason 
 the evangelist adds further : " And when he was gone up 
 and had broken the bread" (" The Brea,d which we break, 
 is it not the communion of the Body fit CHRIST?" i Cor. x. 
 1 6) "and eaten and had talked with Them a long while till 
 break of day, so he departed." Since as Balsamon observes 
 on the 8gth canon of the Quinisext Council, the very hour 
 which begins the LORD'S Day is the hour of the Resurrec- 
 tion. "That what takes its title from the LORD begins 
 from the seventh hour of the night which precedes the 
 LORD'S Day, is clear from the sun's ascending, or the 
 day's illumination occurring (forasmuch as then is the
 
 THE ANTIPHONS, OR TROPARIA. 105 
 
 Spring Equinox) from the seventh hour before the actual 
 night," 1 which Luke described by "at early dawn," and 
 Matthew by "late on the Sabbath." 
 
 This is particularly pointed out by Gabriel of Philadelphia 
 in his book on Mysteries, as regards also the great feast of 
 Passover. " And the Liturgy of the Holy Festival of Pass- 
 over before Sunrise signifies the LORD'S Resurrection from 
 the Tomb : for the ointment-bearers came at early dawn, 
 says S. Luke, to the sepulchre, and found the stone rolled 
 away from the sepulchre, and entering in they found not 
 the body of the LORD JESUS." 
 
 Fully certain am I that .'the night in which it is reported 
 that Basil the Great celebrated the Liturgy on the occasion 
 when CHRIST with His holy Disciples and Apostles appeared 
 to him whilst he was preparing the offering of the Mysteries 
 at the Holy Prothesis, was early dawn and daybreak. For 
 when the Saint had ended that far-famed and most awful 
 celebration amid heavenly lights and angelic singing of 
 psalms, at once on his issuing from the church, Eubulus 
 and the clerks with him fell at once in a transport at his 
 holy feet, declaring the wonders they had heard and seen 
 in that miraculous night ; whereupon " the Saint, says the 
 History, made an oration before the people ; a sign of 
 Communion, at early dawn plainly ;" so says Amphilochius 
 of Iconium in his Life of the great Father. 
 
 1 The ascending of the sun or the illumination of day takes place at midnight 
 (from the yth hour of night) not merely at the period of the Spring Equinox, as 
 Bulgaris says here, but always. Because the sun in his daily journey ascends 
 above the horizon till mid-day, when he reaches his greatest height, and thence- 
 forward he descends, and continues descending in the night time under the 
 horizon till midnight. Thenceforward he begins again to ascend. So the 
 natural beginning of day is midnight. Accordingly Euthymius of Zygada, 
 where he so effectively reconciles what is said by the Evangelists about the 
 Ointment-bringers (Commentary on S. Matt, xxviii.) interprets the Evangelist 
 Mark's expression, "when the sun had risen," as meaning after the sixth hour 
 of night, that is after midnight, when, as we stated, the sun properly rises. 
 
 [The words of the text should probably run, " from the seventh hour of the 
 night before," i.e., from midnight between Saturday and Sunday. TR.]
 
 106 THE SECOND PART OF THE HOLY LITURGY. 
 
 54. Ex. I am not altogether surprised if so great saints 
 offered the Liturgy outside the appointed hour which you 
 named as being the third hour of the day, since even now 
 in our days I understand that pretty well throughout Greece, 
 and in Constantinople itself, on all Sundays of the year, 
 (save the Holy and great Lent) the divine and holy Liturgies 
 are offered at once after dawn. And I see each Sunday that 
 our Priests celebrate the Liturgy both at the first hour and 
 at the second, later or earlier , as opportunity offers and 
 necessity bids, or at the desire of the people. What is the 
 meaning of this ? 
 
 C. This is true ; and according to the need of the people 
 and custom of the local holy churches of GOD, the great 
 Church permits this, nay she herself in the first instance, at 
 varying hours engages in the Celebration of the Divine and 
 Holy Liturgy ; since she has no rule or oecumenical canon 
 which forbids her to do this. Consult the divine and holy 
 canons one by one, not only those of the holy Apostles, but 
 also of the very (Ecumenical Councils. Can. Ap. 84. First 
 Council, can. 20 ; Second Council, can. 7 ; Third Council, 
 can. 13 ; Fourth Council, can. 26 ; (the Fifth Council passed 
 no canons, only 14 anathemas ;) Sixth Council, can. 102 ; 
 Seventh Council, can. 22. You will nowhere find such a rule 
 as that we should celebrate the Liturgy at the third hour and 
 no other ; in fact we see just the reverse, and the Church 
 offered the Liturgy, and offers it indiscriminately at every 
 time. 
 
 At daybreak, as we showed at the glorious Resurrection, 
 and as was the custom in the metropolis of the famous Crete 
 for the orthodox there to do the whole year through, because 
 of the common people. At the first and second hours, as we 
 see is done each Sunday by our priests. At the third hour, 
 as is observed even now, notably at the Festivals and Sy- 
 nods. At the fourth hour, as is customary in S. George's in 
 illustrious Venice, where on Sundays the Divine Liturgy is 
 celebrated pretty nearly at breakfast time. At the ninth
 
 THE ANTIPHONS, OR TROPARIA. 107 
 
 hour, that it may take place according to the original pattern 
 in the Liturgy of S. Chrysostom on the day of the Annunci- 
 ation. At the tenth hour, as we have received that the Church 
 directs in the Liturgy of Basil on the day of the Holy and 
 Great Sabbath. Nay, even at the first hour of the night, 
 and at the second hour ; because when Vespers are said 
 first and the Lessons read, the Liturgy comes to be cele- 
 brated at the second hour of the night. " The Ruler of the 
 church," the Ritual directs on the Great Sabbath, " must 
 be careful that when the church is dismissed from the 
 Liturgy, it shall be the second hour of the night." In the 
 period of persecution the Priests used to celebrate by night ; 
 and hear what is written about the Christians to the Em- 
 peror Trajan (Ep. x. 97) by the great Pliny. " They are 
 wont," he says, "on a fixed day (Justin, Philosopher and 
 Martyr, calls it the Sun's day, which was the LORD'S Day,) 
 to assemble in the night, and to offer in concert a hymn to 
 CHRIST, as their proper GOD." In the day time there was 
 no communion for fear of the tyrants. Herein the Church 
 plainly agrees with the Prophet-king, " I will bless the 
 LORD," he sings, "at all times ; His praise shall be continu- 
 ally in my mouth. O taste, O taste and see that the LORD 
 is gracious." He is speaking of the Liturgy. 
 
 The Council I referred to above, includes the rule only 
 about the grand Feasts and special Assemblies, according to 
 the universal custom to this day. See the well known nth 
 canon. I called it a Local Council, and it is the third held 
 at Orleans in France. Upon this point other apocryphal 
 stories are in vogue, which have no stability. But as for 
 the country people, who, John Moschus writes, accused the 
 Priest of the course before the Bishop, because he was not 
 accurate in observing the third hour, when he celebrated the 
 Liturgy, it is enough for us to know that they were unlearned 
 and country folk. 
 
 I come now to the Antiphons. Concerning these, Photius 
 of Constantinople says that they are the invention of the
 
 108 THE SECOND PART OF THE HOLY LITURGY. 
 
 great Ignatius. "The originator of Antiphons," he writes, 
 " was, they say, Ignatius Theophorus." Although Philo the 
 Jew writes in his book about the Essenes, that Antiphons 
 were customary in his time even at Alexandria, before Igna- 
 tius began them at Antioch. " Next they sing," he says, 
 " hymns addressed to GOD in many measures and melodies, 
 at one time singing in concert, at another in responsive 
 hymns, and beating time to the harmonies with their hands." 
 Formerly they were sung in common by all, and simul- 
 taneously. "The celebrant having ended the holy Prayer 
 at the divine Altar, thereupon begins the censing, and com- 
 mences the holy melody of the Psalms, the whole array of 
 the Church singing with him the sacred words of psalmody." 
 These are Dionysius's words, in his treatise on what is done 
 in the Assembly. 
 
 55. Ex. If the Psalms and the Antiphons you spoke of 
 are sung as a sample of the preaching of the Patriarchs or 
 Prophets (whence an opinion has arisen that to represent 
 the three conditions of Israel, from Abraham namely to 
 David, from David to the carrying away to Babylon, and 
 from the carrying away to Babylon to CHRIST, the Anti- 
 phons too are divided into three stanzas), why, at the same 
 time is sung, "The only-begotten SON and Word," in which 
 is described the subsequent coming and Incarnation of 
 CHRIST? 
 
 C. Because it was He Who was preached and prophesied 
 of : in respect of the timeless generation the SON of GOD ; 
 but in respect of the generation in time, the Son of the 
 Virgin, JESUS the GOD-man, One of the Holy Trinity, with 
 the FATHER and the SPIRIT together glorified and wor- 
 shipped. And as we heard from the Thessalonian, "In the 
 psalms they present GOD'S Incarnation foretold, and in the 
 hymns the gift itself accomplished." This Troparion, writes 
 Cedrenus in his Synopsis of History, was composed by the 
 Emperor Justinian. " He renewed from its foundations," 
 he narrates, " the great Church of GOD, and gave it also a
 
 OF THE HOLY TRINITY. 109 
 
 Troparion, composed by himself, 'The only-begotten SON 
 and Word.' " Others will have it to be composed by Joseph 
 and Nicodemus, and that "they were taught it by the 
 precious and life-giving Body of the LORD, and the insepar- 
 able Divinity therein, when they took it away to bury it." 1 
 So writes Germanus in his Ecclesiastical History. 2 
 
 OF THE HOLY TRINITY. 
 
 56. Ex. And how from the Patriarchs and from the Pro- 
 phets do you infer a SON of GOD and a Trinity of Persons, 
 when we notice in so many places of Holy Scripture that 
 " The LORD our GOD is one LORD ; and thou shall not serve 
 or worship other gods ; because I am a jealous GOD ; and 
 the LORD thy GOD, He is GOD in heaven above, and on 
 earth beneath, and there is none other beside Him," and 
 many other places ? 
 
 C. Because of idolatry, into which the Hebrews easily fell, 
 being perverted by their intercourse with the Egyptians, 
 GOD herein so severely warned them, telling them to worship 
 and reverence one only GOD, and concealing, so far as was 
 possible, the Inconceivable Mystery of the Superessential 
 Trinity. And certainly GOD is one, and there is none other 
 but He, and so too we Christians believe and confess. We 
 teach not GOD and GOD and GOD : far from it ; for this 
 would be polytheism, so Cyril of Alexandria teaches in his 
 book on the Trinity ; but we glorify the three in their pro- 
 perties as one GOD, and one Nature, and one Substance ; 
 for what we honour is a single principle." Nevertheless, 
 that the GOD Who is of one nature and substance, is in the 
 persons (vTroa-raais] threefold, divided in respect of persons 
 
 1 Hence clearly originated the custom for it to be said by the Priest when he 
 was about to raise the precious gifts at the Great Entrance, which represents the 
 unnailing of the Body. 
 
 2 It is very clear that the Only-begotten is a composition of Apostolic times ; 
 because it is found in S. James's Liturgy, sung not as now by the singers at the 
 close of the second antiphon, but by the deacon at the Little Entrance. Hence 
 it is manifest that it was not added afterwards.
 
 110 THE SECOND PART OF THE HOLY LITURGY. 
 
 (irpoatairov} only as concerns atoms and as concerns cha- 
 racters, there are countless passages of Holy Scripture where 
 this is made evident : just as they teach both the timeless 
 generation and the generation in time of the SON of GOD. 
 And as Cyril of Jerusalem, in his 4th Catechesis, explains : 
 " This salvation belonging to our Faith depends not on 
 curious research, but on demonstration of the sacred Scrip- 
 tures." 
 
 57. Ex. Will you do me the favour to bring us first a 
 few testimonies from the Old Testament Scriptures about 
 this reason-transcending Mystery of the Superessential 
 Trinity ? 
 
 C. The mystery of the holy and consubstantial Trinity is 
 plainly revealed in the 33rd Psalm by the Prophet-king 
 David : there where he begins, " By the word of the LORD 
 were the heavens established, and by the spirit of His mouth 
 all their host." Here we perceive the Word of the LORD, 
 the Spirit of the LORD, and the LORD Himself ; clearly the 
 Three Persons of the very superessential Trinity. And 
 Solomon, in his Wisdom, ch. xviii. 15, says : " The Almighty 
 Word from heaven leaped down fiercely off the royal throne ;" 
 and ch. vii. 22 : " The only-begotten Spirit, intelligent, holy, 
 all-powerful." Here we have an all-powerful Word, and an 
 all-powerful Spirit. The person is indubitably the FATHER'S. 
 And Isaiah xlviii. 16 : "The LORD, the LORD sent Me, and 
 His Spirit." Here is the SON, Who is sent, one person ; the 
 LORD the FATHER Who sends, two persons ; and the Spirit 
 of the FATHER, Which also itself, with the FATHER, sends 
 the SON, three persons. 
 
 For this reason, in Genesis, ch. i. 26, GOD spoke in the 
 plural number : " Let Us make man in our image ;" in ch. iii. 
 22 : " Behold Adam has become as one of Us ;" in ch. xi. 7 : 
 " Come, let Us go down and confound the tongues." And in 
 countless passages of Holy Scripture, GOD is named three 
 times, by way of pointing out the Divine Trinity itself. So 
 in Josh. xxii. 22, it is said thrice, " GOD, GOD is the LORD ;
 
 OF THE HOLY TRINITY. Ill 
 
 and GOD, GOD, the LORD Himself knoweth." In Deut. vi. 
 " The LORD, the LORD, GOD ;" and in Isaiah vi. 3, " Holy, 
 holy, holy." So in Gen. xviii., the three men who appeared 
 to Abraham, at one time converse as three in the plural, and 
 at another as one in the singular. Particularly there, where 
 we read in Gen. i. I, "In the beginning GOD made the 
 heaven and the earth." In Hebrew it is not Eloah, which 
 means GOD, but Elohim, GODS, in signification of the un- 
 confounded Trinity itself, the One GOD and Three Persons, 
 as is pointed out in the Instructions made for Jews now in 
 our time by the most wise Prelate and Light of Corcyra, 
 
 Philip Cartanus. 
 
 As also the Heathen have received and acknowledged in 
 the Divinity a sort of shadow of the Trinity. In Plato we 
 see " the Word of God, first-begotten, image of God, and 
 most divine Word." The school of Pythagoras would have 
 the Trinity as the measure of the Universe, saying, " The 
 Universe and all things are bounded by Three." And the 
 Stagirite de Coelo, i., "All are Three, and triplicity is every- 
 where ;" and therefore he would have it that naturally men 
 dealt with three exactly as they did in the sacrifices to the 
 false gods. " And for the sacred rites of the gods we use this 
 number, having gotten it from nature, like laws of her own." 
 Three things the Egyptians used to offer to God, trees, 
 flowers, and animals ; three things were offered by the Chal- 
 deans, gold and frankincense and myrrh. " Thrice I make 
 libation, and thrice I call on these venerable ones," writes 
 Theocritus in Idyl 2. And the poet Ovid, Met. vii. 261. 
 "And thrice Medea purifies her sire with fire, thrice with 
 water, and thrice with sulphur." And in his Metaphysics 
 Aristotle acknowledges in God, Mind, Reason, and Will. 
 I refer to what the School Divines have written at such 
 length. The far-famed oracles of the Sibyls I leave un- 
 mentioned, which Divine Providence disclosed to the Gentiles 
 in abundance.
 
 112 THE SECOND PART OF THE HOLY LITURGY. 
 
 OF THE INCARNATION OF GOD. 
 
 58. Ex. Upon this you have gratified us enough. Tell us 
 now some few things about the unspeakable birth of the 
 SON of GOD. 
 
 C. The Birth of the SON of GOD appears so clearly in 
 Scripture, that the wretched Jews are certainly blind who 
 still doubt about this mystery, and will not believe it. There- 
 fore it reproves them vehemently, describing them as more 
 unreasonable and senseless than asses and oxen. " The ox 
 knoweth his owner, and the ass his master's crib, but Israel 
 doth not know Me ;" so Isaiah prefaces about them, i. 3. 
 
 And concerning the timeless generation of CHRIST, the 
 Prophet says in the second Psalm, " Thou art My SON, to- 
 day have I begotten Thee." To-day means the timeless and 
 eternal condition of the Birth, because in the Godhead even 
 what is future is altogether present and to-day, since GOD is 
 altogether activity (" and activity removed from all activity" 
 is the teaching of Cyril of Alexandria, in his book on the 
 One GOD), and in Him the arithmetic of motion has no 
 place for priority and posteriority. And in the 72nd Psalm 
 " His Name abideth before the sun," he is clearly speaking 
 throughout the psalm of the SON. And in Ps. ex. i, " The 
 LORD said to my LORD." So here are two persons. And 
 in v. 3, " From the belly before the dawn I begat Thee." 
 And in Proverbs viii. 22 25, " The LORD made Me the be- 
 ginning of His ways for His works ; before the age He 
 founded Me ; in the beginning, before He made the earth, 
 and before He made the depths, before the fountains of 
 waters issued, before the mountains were fixed, and before 
 all the hills He begets Me." So Wisdom discourses, that is 
 the SON. 
 
 But concerning the birth in time, Scripture is no less clear. 
 And first concerning His holy and seedless conception of 
 the Virgin, we have Isaiah saying, ch. vii. 14, " Behold, the
 
 OF THE INCARNATION OF GOD. 113 
 
 Virgin shall be with child j" 1 of His holy and stainless birth, 
 we have the same, ch. ix. 6, "A Child was born to us ; 
 Whose sovereignty was upon His shoulder ; GOD the mighty 
 Ruler, the Father of the age to come." And we have 
 Baruch, ch. iii. 35, 37 : " This is our GOD, none other shall 
 be accounted of in comparison of Him. He was seen upon 
 the earth, and conversed with men." Actually combining at 
 once the generation in time and the timeless generation, the 
 same Isaiah said, xlviii. 16, "Have I not spoken in secret 
 from the beginning ? when it was, there was I (here is the 
 timeless generation), and now the LORD and His Spirit hath 
 sent Me" (here is the generation in time). And in ch. liii. 8, 
 he could not stay from wondering at both one generation 
 and the other. "His generation who shall declare ?" since 
 He was motherless in the timeless generation, fatherless in 
 that in time. 
 
 59. Ex. Tell us further each several Prophecy of all CHRIST 
 suffered and did according to the dispensation, whatever 
 was here in the world . 
 
 C. Everything is clearly prophesied in Holy Scripture ; 
 and there is not one iota or tittle, which the HOLY GHOST 
 did not foretell. And first that He should be born in Beth- 
 lehem, appears in Micah v. 2 : " And thou, Bethlehem, house 
 of Ephratha, art thou of least account to be among the thou- 
 sands of Juda ? out of thee shall He come forth to Me to be 
 the ruler of Israel ; and His goings forth are from the be- 
 ginning, from days of eternity." 
 
 That the Wise Men should come from the East to worship 
 Him, appears in the 82nd Psalm of David : " Kings of the 
 
 1 Even from the beginning of Christianity the Jews have met the objection of 
 Christians, on the part of this passage, by saying that the Hebrew says not 
 "Behold the Virgin," but "Behold the young woman," and so assigning this 
 prophecy to Hezekiah (Just. Mart, against Trypho). But they gain nothing 
 hereby. Because as the divine Fathers of the Church point out, first the title 
 young woman often in holy Scripture signifies a virgin, as Deut. xxii. 27, i Kings 
 i. 4 ; secondly, Isaiah announces it as a sign (Isa. vii. n, 14), that is to say, a 
 wonder ; but there would be nothing strange in a woman dwelling with a hus- 
 band, especially a young woman, being about to bring forth. 
 
 I
 
 114 THE SECOND PART OF THE HOLY LITURGY. 
 
 Arabs and Saba shall bring gifts, and shall worship Him ;" 
 and in Isaiah Ix. 6 : " From Saba shall they come, bearing 
 gold, and shall bring frankincense, and precious stone, and 
 shall bring good tidings of the salvation of the LORD." 
 
 The star which led the Magi to worship, this we have in 
 Numb. xxiv. 17 : "There shall rise a star out of Jacob, and 
 there shall stand up a man out of Israel, and shall crush the 
 princes of Moab, and spoil the sons of Seth, and have do- 
 minion over many nations." 
 
 The slaughter of the children by Herod was bewept by 
 Jeremiah, in ch. xxxi. 15. " A voice was heard in Rhama of 
 lamentation and weeping and wailing, Rachel weeping over 
 her sons." 1 
 
 The Preaching of the Forerunner we see in Isaiah xl. 3. 
 " The voice of one crying in the wilderness, Prepare ye the 
 way of the LORD, make straight the paths of our GOD." 
 
 The Temptation with which the devil tempted CHRIST we 
 have in Zechariah iii. i. " I saw Jesus the high priest stand- 
 ing ; and the devil stood at his right hand to oppose 
 him." 
 
 The Preaching of CHRIST we have in Isaiah Ixi. i. " The 
 Spirit of the LORD is upon Me, for which cause He anointed 
 Me ; He hath sent Me to preach good tidings to the poor, to 
 heal those that are broken in heart, to proclaim freedom to 
 captives and recovery of sight to the blind, to publish the 
 acceptable year of the LORD." 
 
 The wonders of CHRIST we have in Isaiah xxxv. 4, 5, 6. 
 " So our GOD Himself shall come and save us ; then shall 
 the eyes of the blind be opened, and the ears of the deaf 
 hear ; then shall the lame man leap as an hart, and the 
 tongue of stammerers shall be plain." 
 
 The unbelief of the Hebrews appears in Isaiah vi. 10. 
 " For the heart of this people waxed gross, and with their 
 ears they heard dully, and their eyes they closed, lest they 
 
 1 According to the Hebrew, this chapter of Jeremiah is numbered xxxi., ac- 
 cording to the Septuagint xxxviii.
 
 OF THE INCARNATION OF GOD. 115 
 
 should see with their eyes, and hear with their ears, and 
 understand with their heart and convert." 
 
 How, of His own disciples, one shall betray Him, this we 
 have in the 4ist Psalm of David. "He that eateth My 
 bread, enlarged against Me his supplanting treachery." 
 
 How He was to be betrayed for thirty pieces of silver, 
 appears in Zechariah xi. 12. "And they weighed for My 
 wages thirty pieces of silver." 
 
 The accusation of the false witnesses appears in Psalm 
 xxvii. 12. "Unjust witnesses did rise up against Me, they 
 questioned Me of what I knew not." (Ps. xxxv. II.) 
 
 The mocking of the Hebrews is in Jeremiah. " I became 
 a mock unto this people." 1 
 
 Esdras foresaw the bonds. " Ye bound Me not as your 
 Father that delivered you out of the land of Egypt." 2 
 
 The crown of thorns the same Jeremiah foresaw. " With 
 thorns of their faults, this people hedged Me in." 3 
 
 How CHRIST should be dishonourably put to death, appears 
 in Wisdom of Solomon ii. 19. " With despitefulness and 
 torture let us examine Him, that we may know His gentle- 
 ness, and prove His patience ; let us condemn Him with a 
 shameful death." 
 
 How His death should take place aloft upon a cross, 
 appears in the 22nd Psalm, 16. "They pierced My hands 
 and My feet, they counted all My bones." 
 
 1 Perhaps he refers to Lara. iii. 14. "I was a derision to all My people." 
 
 2 This passage is not found in Ezra. Cyril of Jerusalem (Cat. Bapt. 13) quotes 
 that of Isaiah, iii. 9, 10. "Woe to their soul, because they have counselled an 
 evil counsel against themselves, saying, Let us bind the just Man, because He 
 is distasteful to us." And that of Hosea x. 6. "And they bound Him, and 
 carried presents to King Jarim" (viz. Herod, Luke xxiii. 6 12.) 
 
 3 Instead of this passage, which is not found in Jeremiah, substitute this of 
 the Canticles, iii. n. "Go forth, O daughters of Sion, and look upon King 
 Solomon, on the crown wherewith His mother crowned Him in the day of His 
 'espousals, and in the day of the gladness of His heart." (Cyril in loco.) Here 
 Solomon, meaning peaceable, is the name given to CHRIST, as also in the super- 
 scription to the jand Psalm. His mother is the synagogue, and the day of His 
 espousals and joy is the day of the Passion, wherein He united to Himself the 
 Church as His bride, having washed her free from sins by His own blood.
 
 Il6 THE SECOND PART OF THE HOLY LITURGY. 
 
 With what injustice is seen in Isaiah liii. 9. " Who did no 
 sin, neither was guile found in His mouth." 
 
 How CHRIST should have vinegar to drink, and gall, 
 appears in Psalm Ixix. 21. "They gave Me gall for My 
 food, and for My thirst they gave Me vinegar to drink." 
 
 How they should divide His garments, even casting lots, 
 in Ps. xxii. 18. "They parted My raiment among them- 
 selves, and upon My vesture did they cast the lot." 
 
 How He should be buried, in Psalm Ixxxviii. 6. "They 
 cast Me in the lowest pit, in dark places, and in the shadow 
 of death." 
 
 How He should rise again, appears in Ps. xvi. 10. " Thou 
 wilt not leave My soul in Hades, neither wilt Thou give Thy 
 holy one to see corruption." 
 
 How that should be in three days, in Hosea vi. 3. " He 
 will give us health after two days, on the third day we shall 
 rise again." 
 
 How He should crush the bonds of Hades, in Isaiah xlv. 2. 
 " I will break in pieces the gates of brass, and crush the iron 
 bars, and open to thee hidden treasures of darkness." 
 
 How He should raise also the patriarchs, Jeremiah writes, 
 " At His burying the dead shall be quickened." 1 
 
 How He should be taken up into heaven, this we have in 
 Psalm Ixviii. 17. "The LORD is among them on Sinai in 
 the holy place ; Thou wentest up on high." "And His feet 
 shall stand upon the Mount of Olives, which is in front of 
 Jerusalem." (Zech. xiv. 4.) 
 
 How in heaven He should sit on the right hand of GOD 
 and the FATHER, in Ps. ex. i. "The LORD said to my 
 LORD, Sit on My right hand." 
 
 How He should send forth the HOLY GHOST, in Joel ii. 
 28. " And it shall be thereafter, I will pour out of My Spirit 
 upon all flesh, and they shall prophesy." 
 
 l Neither is this expression met with in Jeremiah. But the passage in Ze- 
 chariah ix. n is here suitable. "And Thou by the blood of Thy covenant didst 
 send forth Thy prisoners out of a pit which had no water," that is, the patriarchs 
 out of Hades, which had not the water of baptism.
 
 OF THE INCARNATION OF GOD. 1 1/ 
 
 How He should give another covenant, and not like that 
 one which He gave to the Hebrews, appears in Jeremiah 
 xxxi. (LXX. xxxviii.) 31. "Behold, days come, saith the 
 LORD, and I will make with the house of Israel and with 
 the house of Judah a new covenant ; not according to the 
 covenant which I made with their fathers in the day when I 
 laid hold of their hand to bring them forth out of the land of 
 Egypt." 
 
 Likewise the time at which CHRIST should come into the 
 world, was prophesied in Daniel ix. 24. " Seventy weeks 
 were cut short over Thy people, and over the holy city, for 
 sin to be finished, and to seal sins, and to wipe off trans- 
 gressions, and to atone for iniquities, and to bring eternal 
 righteousness, and to seal the vision and the Prophet, and to 
 anoint the Holy of Holies," CHRIST Himself, namely, even 
 Messiah. About the counting of which weeks, Basil Seleu- 
 cias discourses wonderfully. 
 
 How the Priesthood of the Hebrews and the Sacrifice 
 should be abolished with utter desolation appears in the 
 same chapter, ver. 27. " And at the half of the week shall 
 My sacrifice and libation be taken away, and over the temple 
 shall be abomination of desolations until the conclusion of the 
 time." And in Malachi i. 10. " Behold, among you the doors 
 shall be shut, and ye shall not kindle My altar for nought." 
 
 How at the coming of CHRIST the sovereignty of the He- 
 brews should be overwhelmed, appears in Gen. xlix. 10. 
 "A ruler shall not fail from Judah, nor a governor from his 
 thighs, until He shall come, for Whom it is reserved, and He 
 is the expectation of the Gentiles." 
 
 How the Gentiles should believe Him, in Isa. Iv. 4. " Lo, 
 I have placed Him as a testimony among the nations, a ruler, 
 and a commander of nations. Lo, nations which know Thee 
 not shall call on Thee, and peoples which are not acquainted 
 with Thee shall flee to Thee for refuge." 
 
 The very banishment of idols appears in Zech. xiii. 2. 
 " And it shall be in that day, saith the LORD of Sabaoth, I
 
 Il8 THE SECOND PART OF THE HOLY LITURGY. 
 
 will destroy the names of the idols from the land, and there 
 shall no more be remembrance of them." 
 
 And finally the preaching of His holy Disciples and Apos- 
 tles, we have this too in David, Ps. xix. 3. " Into all the 
 earth their sound went forth." And in Isa. lii. 7, " How 
 beautiful are the feet of those who bring glad tidings of peace, 
 who bring glad tidings of good things." And in Ps. Ixviii. 1 1, 
 "The LORD will give the word to those who bring good 
 tidings in great power." 
 
 Power which the mind of man can certainly never con- 
 ceive, power beyond man, power of none other than GOD. 
 " For not by movements of armies," (thus the golden-tongued 
 and golden-hearted Interpreter shows the mighty thought of 
 the psalm,) " not by spending money, neither by strength of 
 body, nor size of camps, nor any other such means were they 
 conquerors ; but by mere speech, speech fraught with large 
 power ; for it was an unspeakably mighty work, that the 
 fisherman, and the publican, and the tentmaker by mere in- 
 junctions should raise the dead, expel demons, remove death, 
 bridle the tongue of philosophers, close the mouth of orators, 
 overcome kings and rulers, conquer barbarians and Greeks 
 of every sort ; for everywhere through the world they pro- 
 claimed the Word with authority." 
 
 Peter at Antioch and at Rome ; at Constantinople Andrew 
 as far as Scythia, and all Epirus ; John in Asia ; in Ethiopia 
 Matthew ; James, son of Alpheus, in Jerusalem ; he who 
 succeeded the LORD'S Brother also at Caesarea. (James the 
 son of Zebedee received the crown of martyrdom before the 
 Apostles were scattered through the world, so we find in 
 Acts xii. i.) Thomas among the Parthians and among the 
 Persians as far as India ; in the interior parts of Asia, Phi- 
 lip ; in Armenia, Bartholomew ; Simon Zelotes in Mesopo- 
 tamia and Persia ; in Arabia and Idumea, Jude ; in Judaea 
 and in Ethiopia, Matthias ; the great Paul laboured more 
 abundantly than they all. i Cor. xv. 10. 
 
 Cedrenus allegorizes the twelve fountains of water which
 
 OF THE INCARNATION OF GOD. 119 
 
 the Israelites found at Elim, Ex. xv. 27, and the 70 stems of 
 palm trees as being types of the holy Disciples of CHRIST. 
 " The twelve fountains types of the twelve princes, and the 
 70 palm trees of their disciples together with whom they 
 enlightened the world and poured out in showers the sweet 
 and firm food of the knowledge of GOD." 1 
 
 In Jerusalem, James the LORD'S brother, surnamed Jus- 
 tus ; 2 Timothy in Ephesus, and in Greece as far as Illyri- 
 cum ; Titus in Crete, and in the neighbouring islands of the 
 ^gean ; Barnabas at Milan and elsewhere as the blessed 
 Paul's helper ; in Damascus, Ananias ; Stephen, the first 
 Martyr, in Jerusalem ; Philip, Stephen's fellow deacon, in 
 Asia ; Nicanor, also one of the seven Deacons, at Jerusa- 
 lem ; Prochorus, also one of the seven, in Bithynia ; Timon, 
 also one of the seven, in Arabia ; Nicolaus, one of the seven, 
 in Sapria. This last fell away with Simon Magus. Par- 
 menas, also one of the seven Deacons, expired in minister- 
 ing to the holy Disciples and Apostles of CHRIST ; Cleopas 
 in Jerusalem, where he was also appointed bishop ; Silas at 
 Corinth ; Silvanus at Thessalonica ; Crescens at Chalcedon 3 
 in Gaul ; Epaenetus at Carthage in Africa ; in Pasonia or 
 Hungary Andronicus ; Amplias at Odessus in Bulgaria ; in 
 Macedonia Urban ; Stachys at Argyropolis in Thrace ; 
 Apelles at Smyrna ; Aristobulus in Britain ; Narcissus at 
 Patrae, also Herodion ; Rufus at Thebes ; Asyncritus in 
 
 1 Cedrenus took this interpretation from the Fathers. See Cyril and Gregory 
 of Nyssa in the Catena on the Octateuch at the place where Cyril quotes the 
 saying of Isaiah xii. 3, " Draw out water with joy from the wells of salvation ;" 
 and the verse in the Psalms, "The righteous shall flourish as a palm tree." 
 Ps. xcii. 12. While Gregory of Nyssa quotes that in the Psalms, " In the congre- 
 gations bless ye GOD, even the LORD from the fountains of Israel." Ps. Ixviii. 26. 
 
 2 James, the LORD'S brother, was not named Justus, but was surnamed 
 Oblias, which is translated Just. (Euseb. Ecc. Hist. ii. 23.) And perhaps Bul- 
 garis borrowed the above from some Latin book, and finding the epithet Justus, 
 through unfamiliarity put in Greek letters 'loCtTTos, mistaking it for a proper 
 name. 
 
 3 More correctly, Carchedon (Carthage). See the Edition of the Menaea, July 
 30, by the late Bartholomew.
 
 120 THE SECOND PART OF THE HOLY LITURGY. 
 
 Hyrcania ; Phlegon at Marathon in Attica ; Hermes in Dal- 
 matia ; at Philippi in Thessaly Hermas ; Patrobas at Nea- 
 polis ; Agabus in Judaea ; Linus in Old Rome ; Caius at 
 Ephesus ; Philologus at Sinope ; Olympas and Rhodion in 
 Rome ; Jason of Tarsus and Sosipater of Iconium in Cor- 
 cyra ; at Laodicea in Syria Lycius ; Tertius after Sosipater 
 at Iconium ; Erastus in Jerusalem and at Paneas ; Phygellus 
 at Ephesus, he too fell away with Simon, like Nicolaus ; Her- 
 mogenes at Megara in Achaia, 2 Tim. i. 15. The same befell 
 Demas too, "having loved the present world," 2 Tim. iv. 10. 
 Quartus at Berytis in the Troad ; at Cassarea Apollos ; Cephas 
 at Cania ; Sosthenes at Colophon ; at Adriana Epaphroditus ; 
 at Dyrrachium Caesar ; Mark at Apollonias ; Joseph, sur- 
 named Justus, at Eleutheropolis ; Artemas at Lystra ; Cle- 
 ment at Sardica, he was the first who of the Gentiles be- 
 came a Christian j 1 at Coronea Onesiphorus ; at Chalcedon 
 in Bithynia Tychicus ; Carpus at Bercea ; Evodus at Anti- 
 och ; Philemon at Gaza ; at Diospolis Zenas ; Aquila at 
 Heraclea ; Prisca at Colophon in Ionia ; Junias 2 at Apamea 
 in Syria ; Mark, surnamed John, at Byblus in Phrenicia ; 
 Mark the Evangelist at Alexandria ; Luke, fellow labourer 
 with the Apostles, at various places ; Candace's Eunuch in 
 Arabia and all the Red Sea country ; Pudens, Trophimus, 
 and Aristarchus, in all things partners with Paul, were be- 
 headed with him by Nero. See Dorotheus of Tyre in his 
 Synopsis of the Preaching of the Apostles and Prophets, 
 which he bequeathed to us from the times of Constantine 
 the Great 
 
 60. Ex. You have given quite a lengthy account. But 
 why are not the Hebrews convinced ? and why do they not 
 declare at once their belief in the SON of GOD and the true 
 Messiah ? 
 
 1 The first Gentile Christian was Cornelius the Centurion, who was bap tized 
 at Caesarea by Peter with all his household. Acts x. n. 
 
 2 Who is this Junias? Ought we to correct Junia, of whom Paul makes 
 mention in his Epistle to the Romans, xvi. 7 ?
 
 OF THE INCARNATION OF GOD. 121 
 
 C. We said, in the words of Isaiah, " The heart of 
 this people grew thick, and they heard dully with their 
 ears." They are confounded when they see many places of 
 Holy Scripture saying that with the coming of Messiah 
 Israel is to rejoice, to be set free from bondage, the temple 
 to be founded anew, and CHRIST to come with great glory, 
 not in poverty and humiliation. Forasmuch as on the first 
 point GOD Himself answers them. " I will call what was 
 not My people," He says, by the mouth of Hosea, ch. i. 10, 
 " My people, and her that was not beloved, beloved ; and it 
 shall come to pass in the place where it was said to them, 
 ye are not My people, there shall they be called sons of the 
 living GOD." This is the Spiritual Israel which was glad at 
 the coming of the true Messiah, and therefore the HOLY 
 SPIRIT predicted the joy, not for the Jewish Israel which is 
 after the flesh. " For they are not all Israel which are of 
 Israel ; neither because they are Abraham's seed, are they 
 all children." Rom. ix. 7. 
 
 Secondly, Isaiah answers them, that the freedom of Israel 
 was not to be worldly, but quite spiritual. " But He was 
 wounded for our sins, and by His stripes were we healed." 
 So ch. liii. 5 ; and David, Ps. bcxii. 14. " From usury and 
 from injustice He shall redeem their souls." 
 
 Thirdly, Haggai answers them, who, ch. ii. 9, says, " The last 
 glory of this house shall be greater than the first glory," 
 adding at once that this latter Temple will be filled not with 
 Hebrews, but with Gentiles, which are the Christians. " I 
 will shake the heaven 'and the earth, and the sea and the 
 dry land ; and I will shake together all the nations, and the 
 chosen things of all nations shall come, and I will fill this 
 house with glory, saith the LORD Almighty." This clearly 
 is the holy Church of CHRIST, which likewise John saw in 
 the spirit, Rev. xx. The temple of the Hebrews cannot any 
 more be renewed to the end of the world. " And over the 
 holy place shall be abomination of desolations until the close 
 of the time," as we saw in Dan. ix. 27.
 
 122 THE SECOND PART OF THE HOLY LITURGY. 
 
 Fourthly, Zechariah answers them, where he describes, 
 ch. ix. 9, the coming of Messiah as mean and lowly. " Rejoice 
 greatly, daughter of Sion, publish, O daughter of Jerusalem ; 
 lo, thy King cometh to thee, just and having salvation, Him- 
 self meek and mounted on an ass and a young foal," and 
 so on. 
 
 The glorified coming of Messiah shall take place at the 
 end of the world, when He shall come to judge the world ; re- 
 specting Whom the loud-voiced Isaiah says, ch. Ixvi. 15, 16, 
 " Behold, the LORD shall come, and His chariots be like a 
 storm ; to render vengeance in wrath, and His rejection in a 
 flame of fire ; for with the fire of the LORD shall all the 
 earth be judged, and all flesh with His sword." 
 
 Howbeit this race being naturally " intractable and misled 
 in piety," as it is described by the wise Synesius in his first 
 Epistle, resting confidently in the letter, and avoiding the 
 spirit, they have continually the shadow with them, not the 
 light of Scripture and of grace ; and this CHRIST said about 
 His holy disciples themselves : "Verily, I say unto you, this 
 generation shall not pass away, till all these things have 
 come to pass." Matt. xxiv. 34.* 
 
 61. Ex. What do you mean by letter, and what by 
 spirit ? 
 
 C. The letter is when Holy Scripture narrates without 
 metaphors and figures of speech, which it contains in great 
 
 1 The words " this generation " the author evidently understands as spoken 
 of the Hebrews. But whence he got this interpretation we know not. But com- 
 mentators generally understand Christians : and they note that the LORD hav- 
 ing preannounced what concerned the overthrow of Jerusalem and the con- 
 summation of the age, assuring His disciples that the persecutions which He 
 predicted, should not be able to annihilate faith, added this, " Verily I say unto 
 you, this generation shall not pass away till all these things have come to pass," 
 that is to say, the Christian faith will not fail till the end. (See Euthymius and 
 Theophylact in loco. And for this meaning of generation, cf. Ps. xxii. 31, cii. 
 19.) And Theophylact quotes another interpretation of some, who understood 
 by generation those then living, and by all these things, only the capture of 
 Jerusalem. But this is clearly forced, because when CHRIST said this, He had 
 already long since concluded the prophecies about the capture.
 
 OF THE INCARNATION OF GOD. 123 
 
 number and of different sorts, and without which it was not 
 possible for it to have the virtue of so many and such various 
 meanings as it often conceals beneath the letter. Those 
 figures of speech are said even to be the spirit of Holy 
 Scripture ; and according to the interpretation of the sacred 
 Theologians of the Holy Church of CHRIST, they are of 
 three kinds, Anagogic, Allegoric, and Tropical. 
 
 The anagogic sense or figure is that which leads up or 
 exalts the mind of man from things earthly and sensual to 
 the mystical and heavenly. So for instance the wonder which 
 we have in the loth chapter of Joshua son of Nave. " And 
 the Sun stood still, and the Moon was in station while GOD 
 drove back their enemies." By the anagogic method S. 
 Augustine interprets it thus. By the Gibeonites are signified 
 those under punishment ; by the Sun, is signified the God- 
 head ; by the Moon, the humanity of the blessed. As there- 
 fore the Gibeonites were then destroyed, so will those who 
 are punished in the other life be tormented eternally and be 
 put to death. And as then the Sun stood still and the Moon, 
 so in the other life will the Blessed be in heaven, unchange- 
 ably united with GOD. 
 
 The allegorical sense is that which says one thing and 
 means another, different from what the letter signifies. So 
 S. Irenoeus interpreting allegorically this very wonder of the 
 son of Nave, which we spoke of, says that it is not possible 
 (what he says is addressed to believers) for one to overturn 
 the unseen enemies, of which the Gibeonites are a type, 
 unless one has firm and unmoveable the hope for the 
 heavenly light-shedding of the Sun and of the Moon, the 
 patronage namely and help of JESUS CHRIST and the ever 
 pure Mary. 
 
 The tropical intention is that which is concerned with the 
 correction of character and morals. According to this, 
 another Father, interpreting the same wonder of Joshua 
 son of Nave, writes that the Gibeonites represent our evil 
 deeds ; the Sun and the Moon represent the beauties of the
 
 124 THE SECOND PART OF THE HOLY LITURGY. 
 
 world and of fortune. So the tropical intention of the sense 
 is that man cannot overturn evil deeds and sin, unless he 
 limit and exercise authority over the goods which he pos- 
 sesses, without being ruled by them. 
 
 And in Genesis, ch. i., the Light which GOD made : this 
 the doctors explain how it traversed like a bright cloud both 
 one hemisphere and the other, and so produced that wonder- 
 ful night-day upon the first and second and third days of 
 Creation ; although according to the letter the light itself 
 was what GOD afterwards collected on the fourth day into 
 this gigantic circle of the Sun. 
 
 Anagogically, however, it is explained as that light of 
 glory, which GOD richly imparted to the blessed Angels, 
 whom, according to the opinion of the great luminary of 
 the Church, Gregory the Theologian, in his Divine Mani- 
 festations of the SAVIOUR, GOD made previously to the 
 visible world : and how, standing steadfast, abiding from 
 the beginning in subjection to Him and impervertible, they 
 are called Day and Light. Night, on the contrary, and 
 Darkness, is the name given to the boastful and insub- 
 ordinate spirits which Divine Justice cast for ever into the 
 abyss. And this is the anagogic meaning of : " And GOD 
 divided between the light and the darkness." 
 
 Tropically : Light is the grace of GOD which enlighteneth 
 the inward man ; darkness is sin which obscures our con- 
 science, in reference to which the Apostle, Eph. v. 8, says, 
 " For ye were once darkness, but now are ye light in the 
 LORD." And GOD divided between the light and the dark- 
 ness. " For what share hath righteousness with lawless- 
 ness ? and what communion hath light with darkness ?" 2 
 Cor. vi. 14. 
 
 Allegorically : A threefold law, as a threefold light, GOD 
 created from the foundation of the world according to the 
 Trinity of His Persons. First, the Physical Law, about which 
 John writes, ch. i. 5, " And the light shineth in the dark- 
 ness," since even in those days of polytheism and darkness,
 
 OF THE INCARNATION OF GOD. 125 
 
 the light itself of the physical law, if only in a few people, 
 was never absent through 2,454 years l from Adam, that is, 
 to Moses. Secondly, the written law, which was from Moses 
 to CHRIST; this was the light which for 1,539 years 2 en- 
 lightened Judaea, according to Cedrenus's chronology, and 
 a light of such sort that at once on Moses' receiving the 
 written law, the Scripture says, " The appearance of the 
 skin of his face was glorified," Ex. xxxiv. 29. And to all 
 the children of Israel " there was light ; darkness and mist 
 over all the land of Egypt," Ex. x. 22. Thirdly, the law of 
 grace, which lasts to the en'd of the age, Matt, xxviii. 20, 
 by which " the people which sat in darkness saw a great 
 light, and to them which sat in the region and shadow of 
 death a light sprang up," Matt. iv. 16. "And GOD divided 
 between the light and the darkness," forasmuch as " whom 
 He foreknew from the foundation of the world, them He fore- 
 ordained : and whom He foreordained, them He also called : 
 and whom He called, them He also justified : and whom He 
 justified, them He also glorified," Rom. viii. 29, 30, the doers 
 of the law namely, Rom. ii. 13. " And He will set the sheep 
 on His right hand. Come, ye blessed of My FATHER, in- 
 herit the kingdom prepared for you from the foundation of 
 the world." Behold the true light. " But the kids on the 
 left, Depart from Me, ye cursed, into the eternal fire which 
 is prepared for the devil." Behold the darkness. "And 
 GOD called the light day ;" behold the glory of the righteous ! 
 " and the darkness He called night ;" behold the unceasing 
 calamity of sinners ! 
 
 So also the waters which are above the heavens, which 
 we see in Scripture would be good according to the letter, 
 
 1 So many years are counted from Adam to Moses according to the Hebrew 
 text of the Scripture ; according to the LXX. 3899. And I marvel why the 
 author here follows the chronology of the Hebrew, since the holy Church of GOD 
 amongst us recognizes no other text of Holy Writ but that of the LXX. ; and 
 moreover, when in the chronology other most potent arguments also persuade us 
 to accept that of the LXX. as alone safe. See a very full treatment of the subject 
 in the little Steward. (Concerning the LXX., Bk. in. ch. 15.) 
 
 2 More correctly, 1,609 years.
 
 126 THE SECOND PART OF THE HOLY LITURGY. 
 
 these are none other than the crystal heaven, which 
 GOD made as a firmament like crystal and frozen water 
 above all the heavens (like an egg-shell according to many 
 interpreters) and these too have a tropical, anagogic and 
 allegorical meaning. I said, GOD made a firmament, since 
 as well the crystal heaven as the fiery heaven, as being the 
 seat of the Blessed, stands ever unmoved and firm, whereas 
 all the rest are in perpetual motion. And the movement 
 which we see the Moon effect from west to east in one 
 month, Mercury, Venus and the Sun in one year, Mars in 
 two years, Jupiter in twelve years, Saturn in 36, the starry 
 heaven in 36 thousand years, so as in one hundred years 
 only to move one degree, which is equal to one 36oth part 
 of the Zodiac that movement the Primum Mobile com- 
 pletes from east to west, and with itself takes in the space 
 of twenty-four hours the whole system of the spheres. 
 
 Tropically : Holy Scripture often regards the People as 
 waters. " We must needs die, like water spilled upon the 
 ground," we read, 2 Sam. xiv. 14. And some waters are 
 called heavenly waters and above the heavens, all that is 
 who continually engage themselves in divine things, about 
 whom the Apostle says, Phil. iii. 20, " our citizenship is in 
 heaven." Other waters are beneath the heavens, all who 
 are devoted to earthly and corruptible things, like Martha, 
 Luke x. 42, whom even CHRIST rebuked in this particular. 
 " But Mary chose the good part, which shall not be taken 
 away from her." 
 
 Allegorically : The firmament is CHRIST standing at the 
 hour of Judgment in the midst of the waters, that is between 
 the sinners and the righteous. And He is called the firma- 
 ment because then He will be altogether firm and not to be 
 turned aside. " He shall not spare in the day of judgment," 
 says the Scripture, Prov. vi. 34, at which time He will sepa- 
 rate the waters from the waters. "And He shall separate 
 them as the shepherd separateth the sheep from the goats," 
 Matt. xxv. 32.
 
 THE LITTLE ENTRANCE. 127 
 
 Anagogically : The firmament in the midst of the waters 
 dividing the water under the firmament from the water above 
 the firmament is the difference of estimation and of situation 
 which will be in the other world between the foreordained 
 and the reprobate : which will be such as that no one can 
 overstep it. And this is that great gulf which Abraham, in 
 the parable, spoke of to the rich man in his pain in the hour 
 of punishment. " And beside all this, between us and you 
 there is a great gulf fixed, so that they who wish to pass 
 from hence to you may not be able, and that those who 
 would pass from thence to us may not cross over," Luke 
 xvi. 26. 
 
 OF THE LITTLE ENTRANCE. 
 
 62. Ex. Let us proceed in our plan. After the Typica 
 and the Antiphons which you explained as predictions of 
 the Prophets, what else follows ? 
 
 C. After the Typica and the Antiphons (these, I observe, 
 are yet sung on the Festivals of our LORD for the people to 
 hear the sayings of Scripture which contribute to assert and 
 confirm the Mystery then celebrated ; but on ordinary days 
 other shorter antiphons are sung for brevity's sake : in the 
 first, the Virgin is set out as a mediator ; in the second, the 
 Saints ; in the third, strengthened by such effective media- 
 tion, we make direct entreaty to the SON of GOD to save us, 
 Save us, O SON of GOD,) very fittingly comes and follows the 
 Entrance which is made with the holy Gospel as'symbolizing 
 the coming of the SON of GOD and His holy entrance into 
 this world. Thereupon at once with music and hymn-singing, 
 the High Priest beginning the Triumphal Paean and the 
 Praise, comes the invitation, " O come let us adore, and fall 
 down before CHRIST. Save us, O SON of GOD," according 
 to that saying of the Vessel of Choice, Heb. i. 6, " And when 
 He bringeth in the Firstborn into the world He saith, And let 
 all the angels of GOD worship Him ;" and Ps. Ixvi. 4, " Let
 
 128 THE SECOND PART OF THE HOLY LITURGY. 
 
 all the earth worship Thee, and sing to Thee ; yea, let them 
 sing to Thy Name, O most Highest." 
 
 Here comes in Germanus of Constantinople. " First let us 
 bow the knee to Him, as being His subjects, and next let us 
 ask of Him pardon for all which we owe Him." Prostration 
 and this falling down, as the great Maximus explains in his 
 Scholia on Dionysius, is nothing else than bending the knee ; 
 but bending the knee, such as is commonly called a prostrate 
 reverence. So the Patriarch Methodius (as is seen in the 
 4th title of the sth section on the punishments of the Lapsed) 
 making a Canon on the deniers of CHRIST who had wilfully 
 deserted, " enjoins them to fast for two years, and to make 
 a hundred or two hundred genuflections each day, then to be 
 anointed thus with the holy Unction." And the Holy Eucho- 
 logy in the Order of the Lesser Size has " and he maketh 
 three genuflections or reverences." 
 
 Christians in great Moscow, as likewise the Emperor him- 
 self we know, when in the church they sing the Come let us 
 worship and fall down, fall quite prostrate on the ground ; 
 and this evidently is what the great Basil, ch. 27, wrote to 
 Amphilochius : " By each bending of the knee and rising up 
 we actually show how through sin we are brought down to 
 earth, and through the love towards man of our Creator we 
 are summoned back to heaven." And Balsamon : " How- 
 beit genuflections are not without meaning to us, for the 
 bowing to earth signifies to us that in sinning we are brought 
 down to earth, or have fallen ; and the getting up from the 
 earth again and rising signify that after our fall we are re- 
 called through the grace of GOD Who showed kindness con- 
 cerning us." Let this be a lesson to us who, whilst at such 
 a time we say only with our mouth the words, Come let us 
 worship and fall down to CHRIST, yet neither worship nor 
 fall down, simply with sheer lies in intolerable insolence 
 (that I should have to say it !) stand bolt upright the whole 
 time and without bending. 1 
 
 1 Apostolical tradition and canons of the (Ecumenical Councils forbid kneeling
 
 THE LITTLE ENTRANCE. 1 29 
 
 The same blessed Germanus alleges also another signi- 
 fication of the Entrance. " For I think that the showing 
 and manifestation of CHRIST and our GOD at the Jordan is 
 represented by the entrance of the High Priest." And for 
 this reason the Priest as forerunner gives place to the High 
 Priest, saying as John said of CHRIST, " He must increase, 
 but I must decrease," John iii. 30. He makes room for the 
 High Priest to celebrate the greater rites. So he thereupon 
 pronounces the ascription 
 
 " For holy art Thou, our God" 
 
 on Sundays and during the days of Pentecost. So that it is not right for us to 
 fall prostrate to the ground on these days ; and if some do it out of devotion, 
 they nevertheless act contrary to the canons. The canons are the 2oth of the 
 First and the gth of the Sixth Council, which orders thejabstinence from kneeling 
 from the entrance of candle time on the Sabbath till the entrance of candle time 
 on the LORD'S Day. The reason of its being forbidden is taught us by the great 
 Basil, (On the HOLY SPIRIT, ch. 27), " For not only, he says, as risen with 
 CHRIST, and bound to seek the things above, do we remind ourselves by our 
 attitude in prayer on the resurrection day of the grace which has been given us, 
 but there seems to be also a sort of figure of the age we look for. Wherefore 
 also being the beginning of days, it is called by Moses not First Day, but Day 
 One. For ' Evening came, he says, and Morning came, One Day,' as though the 
 same day were oftentimes revolving. And the eighth itself is therefore also one, 
 upon that really one and tme eighth whereof the psalmist made mention in some 
 titles of the Psalms, showing in itself the condition after this life, the unceasing 
 day without evening or succession, the ceaseless and ageless world. Of necessity 
 therefore the Church teaches those whom she brings up to finish their prayers 
 on that day standing, that by constant reminder of the endless life we may be 
 kept from disregard of the supplies for that change. And indeed all the pente- 
 costal time is a reminder of the resurrection looked for in the age. For that one 
 and first day, multiplied seven times, completes the seven weeks of holy pente- 
 cost. For beginning with the first, it ends with the same, revolving fifty times 
 through the intervening similar days. Wherefore also it resembles an age by its 
 likeness, as in circular motion, starting from the same signs and ending with the 
 same. On this day the laws of the Church have taught us to prefer the upright 
 attitude of prayer, as though by a plain reminder transferring our thought from 
 the present to things to come." As regards the Little Entrance, moreover, I 
 observe from the Holy Ritual ( 166) that originally the holy Gospel was kept in 
 the Prothesis ; and for this reason was transferred to the Altar, as the time of 
 its being read approached. This is the reason why in the Liturgy of the Pre- 
 sanctified there is no Entrance with the Gospel except when it is a Feast Day 
 having a Gospel. 
 
 K
 
 130 THE SECOND PART OF THE HOLY LITURGY. 
 
 And he blesses the people. 1 " Now this blessing, the 
 great Illuminator^himself explains, is the outward mark in 
 token of fulfilment, and as it were a sealing of the Prophetic 
 sayings predictive of CHRIST ; for His coming in the flesh 
 was a seal ratifying what they had predicted as true ;" as 
 we showed with quotation of Scripture. 
 
 The Double and Triple Tapers, with which the High 
 Priest blesses the people, signify, the former the two natures 
 of CHRIST in one Person. " And the celebrant blesses the 
 people with the Double Taper (says Symeon of Thessalonica 
 in his book on the Temple and Liturgy) showing the beam 
 of light shed by the two-natured JESUS in heaven and earth 
 by His Incarnation : for by His taking flesh He not only 
 illuminated men but angels too. And the latter signifies 
 the Trinity and the oneness of the Godhead ; and how 
 CHRIST, having re-ascended the heavens, awarded us the 
 brightness of the Trinity, which the light means, and the 
 Blessing." 
 
 Here I note with the blessed Paul his maxim, Heb. vii. 7, 
 " Without any dispute the lesser is blessed of the better," 
 and the superiority which it is fitting Priests should un- 
 doubtedly have as a royal priesthood, and anointed of GOD, 
 over every other worldly rank, be the other as eminent and 
 glorious, as you will. Theodosius, that most august Emperor, 
 should be our pattern and example, who in everything obey- 
 ing Ambrose would have the Emperor's throne in the church 
 at Milan to be lower than the priests, and the priesthood to 
 be in front. Thus Sozomen in the yth of his Histories, c. 24. 
 " It was the custom for the Emperors to take their place in 
 church in the sanctuary, separated to mark their dignity 
 from the place assigned to the Laity. But considering this 
 savoured of flattery or of insubordination he fixed the position 
 before the Screen of the Sanctuary as the Emperor's place 
 
 1 Namely, at the end of the Trisagion, as S. Germanus says in the passage 
 referred to by our author. " The seal, which the High Priest is wont to set at 
 the end of the Trisagion, for fulfilment, &c."
 
 THE LITTLE ENTRANCE. 13! 
 
 in church, (you observe then that in those times curtains 
 were usual at Milan which divided off the holy Tribune, such 
 as we orthodox Greeks use at the present). So that the 
 Sovereign should have the foremost seat of the Laity, but 
 that the priests should sit in front of him ;" a thing which 
 Nectarius of Constantinople wondered at and was much 
 pleased with, as Nicephorus Callistus showed in the I2th 
 Book of his Ecclesiastical History, ch. 41. 
 
 I pass by the great reverence shown by Constantine the 
 Great to the Fathers, because of the venerable dignity of 
 the priestly character which they bore, calling them Gods, 
 " as eminent above all men," writes Gelasius of Cyzicus in 
 his account of what was done at the holy council at Nicasa. 
 The precedence is manifest which Constantine assigned to 
 the Fathers of the world because of the wonder-worker 
 Spyridon. He out of numberless High Priests whom he 
 summoned to Antioch according to the vision which he saw, 
 was alone found worthy to bestow the gift of health in a 
 moment, by simply touching with his hand the Imperial 
 head. " Both you and your slaves (the Golden Bull was 
 written to the Priests, and Baronius refers it to the year 
 330 A.D.) shall no one bind to new contributions ; but you 
 shall have exemption, and not entertain guests ; and if any 
 belonging to you desire to carry on business for mainten- 
 ance, they shall have exemption. Given on the 27th August, 
 in the Consulship of Placidus and Romulus." That is to say, 
 the Priests and their servants and all who are in business 
 about them, both in peace and in war, are to be free from 
 all tribute and exaction on the part of the Empire. Hence 
 each may easily judge what a fault it is when one does not 
 pay the honour and reverence due to the Priests. 
 
 63. Ex. I have no doubt of it. Explain why at the 
 Entrance, when the Holy Gospel is publicly lifted up, the 
 words are pronounced " Right wisdom.'' 
 
 C. Wisdom right and true is none other than CHRIST 
 Himself ; and forasmuch as the holy Gospel contains His
 
 132 THE SECOND PART OF THE HOLY LITURGY. 
 
 holy teaching, it is spoken of as being the right and true 
 wisdom. The public Elevation of the Gospel symbolizes 
 the victory of CHRIST'S doctrine, which though it endured 
 so many and great persecutions from so many princes and 
 governors, overran the whole universe and conquered the 
 world. " This is the victory which overcame the world, 
 even our Faith," i John v. 4, without which all other know- 
 ledge is foolishness and error. So the great Paul, Col. ii. 8, 
 " Take heed lest there be any one that maketh spoil of you 
 through his philosophy and vain deceit, after the tradition of 
 men, after the rudiments of the world, and not after CHRIST." 
 
 Although the divine Chrysostom, i Tim., Horn. 15, appears 
 to wish for and to welcome as necessary likewise external 
 wisdom, particularly to High Priests and presbyters ; yet 
 nevertheless this is not absolutely, only relatively, as the 
 Schoolmen say, of advantage to the knowledge of GOD, if 
 it have an end which helps the soul and pleases GOD. 
 Chiefly as S. Justin Philosopher and Martyr too writes, in 
 refuting Aristotelic doctrines, as often as the actual aim of 
 the mathematical man would merely be " to endeavour 
 vigorously to make men better, nothing is thus acceptable 
 to GOD : howbeit the eighth of the esoteric doctrines of the 
 Peripatetic is strenuously to be avoided, as full of blasphe- 
 mies, and hostile to the works of GOD and the Creator." 
 And according to the salutary exhortations of Gregory of 
 Nazianzum, listen to the treatise of Aristotle on the Soul, 
 not to his arguments. 1 
 
 Others write the words aoQla. opOoi in the plural : or that 
 we should stand upright, and forsaking the carelessness of 
 indifference, that we should wake up and attend. And con- 
 cerning this Entrance, it is noted by George Coresius of 
 Chios, the Doctor of the great Church, that " the Priest has 
 his chasuble let down," or lets it fall entirely, signifying thus 
 that CHRIST put on entire humanity, and showing His utter 
 humiliation, since in this Entrance, as we said, the coming 
 
 1 [The Greek is obscure, perhaps faulty. TR.]
 
 THE TRISAGION. 133 
 
 of the SON of GOD is announced, and His holy entrance into 
 this sublunar world. 
 
 And therefore after the Troparia of the Feast and of the 
 Day, at once is sung the Hymn Trisagion : because the 
 actual mystery of the Consubstantial Trinity was manifested 
 from the time of the preaching of the Forerunner and Bap- 
 tist, who heard the FATHER bearing witness to CHRIST as 
 His beloved SON, and saw the HOLY GHOST descending 
 and abiding on Him. 
 
 OF THE TRISAGION. 
 
 64. Ex. And why is the Hymn Trisagion, besides being 
 sung by the two choirs, sung further within the holy Tribune 
 by the priests ministering in the Service ? 
 
 C. These two singings of the Trisagion (Symeon explains 
 in his book on the Temple and Liturgy) " denote the concert 
 and union of Angels and Men. Whence both within this 
 hymn is sung by the Priests, and outside by the Clerks and 
 Laity. For the Church of Angels and Men has become one 
 through CHRIST ;" and particularly because this hymn the 
 Church received from heaven. "In the time of the sainted 
 Proclus, Theophanes relates in his Chronicle, great earth- 
 quakes took place in Constantinople for four months' space ; 
 so that the Byzantines, for fear, fled out of the city for refuge 
 to what is called the Field ; and with the Bishop they betook 
 themselves to supplications with tears before GOD. On one 
 occasion then, the earth heaving, and all the people crying 
 aloud, ' LORD, have mercy,' earnestly, at the third hour, sud- 
 denly, in the sight of all, a certain young man was lifted up 
 by divine power into the air, and heard a divine voice bid- 
 ding him tell the Bishop and the people to make their litanies 
 thus: 'Holy GOD, holy and strong, holy and immortal, 
 have mercy on us,' making no further addition. And the 
 sainted Proclus having received this declaration, permitted 
 the people to sing thus, and at once the earthquake ceased. 
 And the blessed Pulcheria and her brother, awestruck at the
 
 134 THE SECOND PART OF THE HOLY LITURGY. 
 
 miracle, gave orders throughout all the world for the Divine 
 Hymn to be sung ; and from that time the custom has ob- 
 tained in all the Churches to sing it daily to GOD." 
 
 The miracle happened for the overthrow of the Patri- 
 passians, who held with intolerable blasphemy that the SON 
 of GOD suffered even as GOD ; for which reason these 
 wretches used to say the Trisagion with that addition, 
 "Who wast crucified for us." 1 And not only in the Li- 
 turgy, but in every service, the Church since those times uses 
 the Trisagion as a preface, just as it was heard in the 
 sky. " Thenceforward," writes Nicephorus, Bk. xiv. ch. 46, 
 " CHRIST'S Church accepted it, and not only every day, but 
 to speak generally, at every commencement of a hymn to 
 GOD, she first recites this with open mouth." 
 
 65. Ex. I want to hear likewise the Prayer which during 
 the singing of the Trisagion the priest says secretly. 
 
 C. During the chanting of the Trisagion, the priest entreats 
 GOD to receive from our mouth, too, as from the celestial 
 powers, this very GoD-taught Hymn. The Prayer is as 
 follows : 
 
 Holy GOD, Who restest among the saints, Who art 
 with the thrice holy cry celebrated by the Seraphim, and 
 glorified by the Cherubim, and worshipped by every heavenly 
 
 1 Peter the Fuller first added the words, " Who wast crucified for us," in the 
 Trisagion. And his followers were called Patripassians, as crucifiers of the 
 Trinity. Wherefore the Thrice-holy hymn is offered to the Most Holy Trinity ; 
 the words " Holy GOD" signifying the FATHER, Who is the fountain and 
 the root of Deity in the SON and the HOLY GHOST: the words "Holy and 
 strong" signifying the SON, Who is GOD'S power (i Cor. i. 24), Whose name is 
 proclaimed "the mighty GOD" (Isa. ix. 6) ; and the words " holy and immortal" 
 signifying the holy and quickening Spirit. Then what is added singly, "have 
 mercy upon us," signifies the one substance and nature and Godhead of the three 
 adorable Persons. The thrice-holy hymn is composed of passages of Scripture, 
 namely, from the Hymn of the Seraphim, Holy, Holy, Holy, (Isa. vi. 3), and 
 from the Davidic Psalm, "My soul thirsteth after GOD, the mighty, the living 
 one" (Ps. xlii. 3), and "have mercy upon us," taken straight from Scripture (Ps. 
 cxliii. 2, Isa. xxxiii. 2). See also John Damascene, in the Epistle about the Thrice- 
 holy Hymn, and Concerning the Orthodox Faith, bk. iii. ch. 54, who contradicts 
 those who contend that the Thrice-holy Hymn is addressed to the SON only.
 
 THE TRISAGION. 135 
 
 power ; who out of nothing didst bring all into being ; Who 
 createdst man after Thine image and similitude, and adorn- 
 edst him with every gift of Thine ; Who givest wisdom and 
 understanding to him that asketh, and dost not overlook the 
 sinner, but ordainedst repentance for salvation ; Who hast 
 vouchsafed to us, Thy humble and unworthy servants, even 
 at this hour, to stand before the glory of Thy holy Altar, and 
 to present the worship and praise due to Thee : Do Thou, 
 O Master, accept even from the mouth of us sinners the 
 Thrice-holy Hymn, and visit us with Thy goodness. Pardon 
 us every offence, voluntary and involuntary, and sanctify our 
 souls and bodies, and grant us in holiness to worship Thee 
 all the days of our life : by the intercession of the holy 
 Mother of GOD, and of all the Saints, who from the begin- 
 ning have pleased Thee. 
 
 66. Ex. You said that beside the choirs, the thrice-holy 
 Hymn is sung also by the officiating priests. I pray you 
 why, in some Liturgies, only seven Priests are invited, neither 
 more nor fewer ? 
 
 C. This is what goes commonly by the name of the Office 
 of Seven Popes. However, the Divine or Holy Liturgy can 
 be celebrated by as many priests as you may choose, and 
 particularly in the Holy Metropolises of GOD, where, on each 
 occasion, on every holy day of the LORD, and Feast day, the 
 chosen company join in the Liturgy, with the choir of the 
 church. Howbeit this number seven is very full of mystery ; 
 and in discoursing about the Prayer Oil, the Thessalonian, in 
 his book on the Mysteries, adduces many reasons bearing 
 likewise on the Liturgies, which we usually celebrate for the 
 dead, praying for them the mercies of GOD, the kingdom of 
 heaven, and the forgiveness of sins. " Seven Priests," he 
 says, " custom has made it usual to invite ; I suppose because 
 of the gifts of the Spirit numbered in Isaiah under seven 
 heads (Isa. xi. i 3) ; or because of those seven priests of the 
 Law, who long ago blew their trumpets seven times round 
 Jericho, by GOD'S command, and overturned the walls, so
 
 136 THE SECOND PART OF THE HOLY LITURGY. 
 
 that these might destroy the wicked city, and the stout walls 
 of the ramparts of sin (Josh. vi. 8 20) ; or as though the 
 soul were dead, and in imitation of the Prophet, as over the 
 child of that Shunammite, upon the priests' praying seven 
 times, they should raise it up, just as Elisha bowed himself 
 seven times upon the child, and prayed seven times (2 Kings 
 iv- 35) > or as Elijah prayed seven times and again opened 
 heaven which he had shut for their sins and brought down rain 
 (i Kings xviii. 43 45) ; so these praying seven times should 
 loose the drought of sin, and with Peter open heaven, having 
 gotten the key of grace and the mercy of forgiveness from 
 GOD, so as to bring down rain." 
 
 OF THE READING OF THE EPISTLE AND GOSPEL. 
 
 67. Ex. What follows the thrice-holy Hymn ? 
 
 C. The Reading of the Acts of the Apostles or the Epistles 
 and the Holy Gospel. " Next comes the Reading of the 
 Sacred Tablets by the Ministers." So writes Dionysius, 
 in his Treatise on the Rites at the Communion. And in 
 his Apology for Christians, Justin says : " The Records of 
 the Apostles are read," 1 which signifies the sending of the 
 Apostles to the Gentiles. " And it exhibits the preaching of 
 the Gospel in all the world." This is the comment of 
 
 1 The author appears to understand the Records of the Apostles in Justin to 
 stand for their Epistles. But Justin intends by this the Gospels, as he himself 
 shows by what he says in the First Apology (p. 85 E. ed. Ven. 1747). " For the 
 Apostles in the records made by them, which are called Gospels." Moreover, it 
 is clear that in the most ancient arrangement, there were also Readings from the 
 Old Testament in the Liturgy. The same saint says that in the Communion, 
 " The records of the Apostles, or the writings of the Prophets, are read as the 
 occasion allows," (id. p. 86 B.) And the Liturgy of S. James after the Trisagion, 
 directs, " Then are read at great length the holy oracles of the Old Testament 
 and the Prophets." And the Western Church to this day, on some feasts, reads 
 a section from the Old Testament in place of the Apostle. However, the now 
 prevailing order for a section to be read from an apostolic book, then one from 
 the holy Gospel, as likewise the selection of the sections read on each day, is 
 very ancient. Because Chrysostom (in the treatise "Not without risk to the 
 Hearers") testifies that by an old tradition of the Fathers, it was enjoined for the 
 Book of the Acts to be read from Passover to Pentecost, as is still done in the 
 holy Church of GOD.
 
 THE READING OF THE EPISTLE AND GOSPEL. 137 
 
 Symeon, in his book on the Temple and the Liturgy. And 
 it is always preceded by the injunction, Let us give heed, 
 or that we should fix our attention there. Take heed, that 
 is, listen to this, is the interpretation of the blessed Ger- 
 manus ; and " let us take heed, hearken, give ear, all of 
 us, with quiet thought." First then the Apostle, next the 
 Gospel is proclaimed, as the Thessalonian interprets, because 
 first the Disciples were made strong, and sent forth ; then 
 they travelled over the world, and proclaimed the Gospel. 
 The preface said before the Epistle signifies again " the 
 declaration of the Prophets, and the foretelling of the appear- 
 ance of CHRIST the King ;" Germanus. Alleluia is chanted 
 plainly and with intonation, to allow time to the Deacon to 
 cense the Priests' sanctuary and the people. And it has 
 many explanations. AL signifies "cometh, appeared ;" EL 
 signifies " GOD ;" U signifies " Praise ye, glorify ;" IA signifies 
 " GOD." And it is chanted between the Epistle and the 
 Gospel, because, as we said, these put forward the manifes- 
 tation of GOD and the Word, and His Gospel proclamation ; 
 and so the choir seasonably sings, He cometh, GOD ap- 
 peared : let His Name be glorified. 
 
 In a Hebrew Greek Lexicon I find another etymology. 
 T77n ALLELU is translated Praise ye, glorify, fp IA means 
 GOD. 1 And I observe that pp IA is the first and last letter 
 of PnrP IEOBA, which is the four-lettered name of GOD, so 
 glorious and famous. 2 This the Septuagint indeed have 
 
 1 This is the true interpretation of ALLELUIA. 
 
 * A question arises whether the name IA is a shortening of the four-lettered 
 name or not (see Stephen Caratheodores on the Delphic El). But the real 
 pronunciation of the Tetragrammaton is difficult to determine, because in 
 Hebrew all the vowels of the words are not written, and because, through re- 
 verence, the Hebrews did not pronounce this name, and it was uttered only at 
 times by the priests in the temple in blessing the people. But it seems most 
 probable that it was pronounced IAO. (See CEconom. on the LXX. Bk. ii. p. 
 848 849.) But the Hebrew grammarians who invented certain points and other 
 signs to supply the vowels, assigned by custom to the Tetragrammaton the 
 vowels o and A, not to signify its pronunciation, for it is not to be uttered, but 
 that the word ADONAI (LORD) should be pronounced in its stead. And when the
 
 138 THE SECOND PART OF THE HOLY LITURGY. 
 
 represented sometimes by LORD, sometimes by GOD, but S. 
 Epiphanius, in his first book against Heresies, explains the 
 etymology, " Who was, and shall be, even eternally existing." 
 The yod means Who was ; the cholem, Who is ; the qamets, 
 Who shall be. The meaning is hinted at in Apoc. i. 4 by 
 the blessed John, earlier than Epiphanius. " Grace to you, 
 and peace, from Him Which is, and Which was, and Which 
 is to come," which is the very name of GOD, IEOBA. The 
 /""I E is not read, being without a point. And the Alleluia is 
 chanted in Hebrew by all the Church, since the Son of 
 Thunder himself so writes that he heard it sung in heaven 
 by the blessed angels. (Apoc. xix. i.) 
 
 The Incense at this time signifies the sweet smell of the 
 HOLY GHOST, in which smell we partake through the doc- 
 trine and true wisdom of the Holy Gospels. These we ought 
 to listen to standing up, lifting our mind erect and aloft. 
 
 Wisdom, let us stand, and hear the Holy Gospel. 
 
 " Wisdom : the word of GOD, which was in the Prophets 
 spoken and proclaimed beforehand to us, but was manifested 
 in the Gospels, which we have heard and seen with our eyes ; 
 believing Him to be Wisdom and the Word of GOD, we all 
 of us cry aloud and say, Glory be to Thee, O LORD, glory to 
 Thee." 
 
 " Let us stand and hear : that is, let us lift up our thoughts 
 together with our deeds away from the things of earth, and 
 let us listen to the manifestation of what is good, and to the 
 appearance of the SON of GOD, in which He was seen by us 
 no longer amid clouds, and speaking to us in dark sayings, 
 as of old to Moses by voices and lightnings and trumpets, 
 with sound and darkness and fire on the Mount, or to the 
 
 Tetragrammaton occurs together with ADONAI, since the Hebrews, to avoid re- 
 peating ADONAI twice, read ELOHIM (Goo) for the Tetragrammaton, therefore 
 the grammarians in such passages printed the -Tetragrammaton not with the 
 vowels of ADONAI, but with those of ELOHIM, namely, o and i. Hence those 
 who pronounce the Tetragrammaton IEOHA, according to the pointing which 
 they find usually given to it, give a ridiculous pronunciation.
 
 THE READING OF THE EPISTLE AND GOSPEL. 139 
 
 ancient Prophets in dreams ; but plainly appeared as truly 
 man, and was seen by us ; through Whom GOD, even the 
 FATHER, spake to us mouth to mouth, and not in dark 
 sayings ; concerning Whom the FATHER from heaven bears 
 witness, This is My SON." Germanus. 
 
 And I observe that while the Holy Gospel is read, the 
 High Priest rightly lays down his pall, showing thus his 
 lowliness and ministry, which he offers as a slave to the very 
 SON of GOD, Who is spoken of in the Gospel. " Whilst the 
 Gospel is in reading, the Celebrant puts off his pall, betoken- 
 ing his service to the LORD ; but removing it from his 
 shoulders, he gives it to the deacon, who folds it and holds 
 it in his right hand near the High Priest." Symeon of 
 Thessalonica. 
 
 It is read, all uncovering themselves (except that the 
 Bishop of Alexandria keeps on his head what is called by 
 ancient tradition the Holy Cap, as shown by the Thessa- 
 lonian himself in the Temple), and bowing the head, 1 in 
 token of servitude to the SON of GOD. So Syricius, in the 
 Chronicon, and Micrologus, in his book on Church Obser- 
 vances. " The Deputies, with their cloaks on, and going 
 before with torches," says John of Citrus. 
 
 68. Ex. Tell us why we have only four Gospels, neither 
 more nor less ? 
 
 C. Forasmuch as their authors were four only, allegorically 
 explained to be those four-faced living creatures which the 
 Prophet saw (Ezek. i. 10) representing the Cherubim, and 
 the fourfold form of the Economy of the SON of GOD. The 
 first living creature, like a lion, betokens the dominion and 
 
 1 Perhaps this "and bowing the head," &c., is not correct. Because first, as 
 we showed in what was said about the Little Entrance, what is now exclaimed 
 "Stand up," clearly refers to the attitude of body; secondly, the showing our 
 servitude does not fit with the reading of the Gospel, which was so called because 
 it signifies good things to men, the incarnation of GOD, the deification of men, 
 the forgiveness of sins, regeneration, adoption, and inheritance of the kingdom 
 of heaven. So as adopted to be sons by grace, and having confidence, we stand 
 upright.
 
 140 THE SECOND PART OF THE HOLY LITURGY. 
 
 royalty of CHRIST. The second, like a calf, shows the Sacri- 
 ficial and Priestly rank of CHRIST. The third, having a man's 
 face, manifests His appearance as man. The fourth, like a 
 flying eagle, signifies the lighting down of the grace of the 
 HOLY GHOST, which He gave us. 
 
 The lion is assigned to Mark. " The voice of one crying 
 in the wilderness." The desert is the attribute of the lion. 
 The calf is assigned to Luke. " There was in the days of 
 Herod a certain priest named Zacharias." The calf, as the 
 sacrificial victim, is the attribute of Priesthood. The man is 
 assigned to Matthew. "Abraham begat Isaac." Genealogy 
 is the attribute of man. The eagle is assigned to John. 
 " In the beginning was the Word, and the Word was with 
 GOD, and the Word was GOD." These are lofty ideas. 
 Loftiness is the attribute of the eagle. Matthew was the 
 first to write the Gospel ; Mark was second ; Luke was 
 third ; John was last of all. Matthew wrote it in Hebrew ; 
 Luke and John wrote in our tongue ; concerning Mark, 
 opinions may be cited that he wrote it in Latin ; though 
 Jerome (Epp. 123) will have it that Mark too wrote it in 
 Greek. 1 
 
 I observe, however, that these four-faced living creatures 
 are certainly allegorically interpreted as being the four Ca- 
 tholic Covenants given to mankind ; one at the Deluge, in 
 the Bow ; the second to Abraham, in the sign of Circum- 
 cision ; the third, the giving of the Law by Moses ; the 
 fourth, the Covenant of the Gospel of JESUS CHRIST our 
 LORD. 
 
 CONCERNING THE GREAT ECTENE. 
 
 69. Ex. Let us come to the prayers and petitions which 
 occur after the Holy Gospel. 
 
 1 The affirmation of some that the Gospel according to Mark was written 
 in Latin, has no foundation, and is generally rejected by the critics. Not only 
 were the three Gospels written in Greek, but also the remaining books of the 
 New Testament, although concerning the Epistle to the Hebrews, some are of 
 opinion that it was written in Hebrew.
 
 CONCERNING THE CATECHUMENS. 141 
 
 C. These are made equally for the Faithful and for Cate- 
 chumens. And according to S. Germanus they signify two 
 things. The prayers and petitions which follow the read- 
 ing of the Sacred Gospels as far as the Cherubic Hymn set 
 forth the three years' teaching of CHRIST our GOD, and 
 the Instruction of those who are preparing for Baptism. 
 And first the Deacon or Priest begins the Great Ectene, 
 which is 
 
 Let us all say with all our soul. 
 
 It was so named as being a Prayer much extended and 
 exceeding earnest, from the verb emetvto, I stretch out, which 
 means, I prolong. Basil the Great calls it the earnest sup- 
 plication ; Methodius, earnest petition ; Hesychius, the ex- 
 tended prayer. It "is so called not so much because of its 
 extent or width of petition, as because of the contention 
 and earnestness of Prayer, since beginning with all his soul 
 (earnestly is interpreted by the lexicographers, with the 
 whole soul) and with all his mind the Priest goes on, " We 
 entreat Thee, hearken and have mercy ;" and again, " We 
 entreat Thee, hearken, O LORD, and have mercy ;" and 
 the people reply, " LORD, have mercy, LORD, have mercy, 
 LORD, have mercy." See the activity and earnestness of 
 the Prayer. 
 
 CONCERNING THE CATECHUMENS. 
 
 Pray, O ye Catechumens, to the Lord. 
 
 It passes next to the Catechumens, and first stirs them 
 to pray themselves to GOD and to encourage each other ; 
 since GOD, though He made man without man, cannot 
 save man without man, as Augustine says : "He Who 
 made thee without thyself is not able to save thee with- 
 out thyself." Next it stirs the Faithful themselves to put 
 up prayer for them, since we must all of us desire the 
 salvation of our neighbour equally with our own. " And 
 there is joy before the Angels of GOD over one sinner that 
 repenteth," Luke xv. 10. He pursues the Prayer, and en-
 
 142 THE SECOND PART OF THE HOLY LITURGY. 
 
 treating GOD, the Giver of great gifts, to grant them His 
 holy teaching, to regenerate them by the washing of regene- 
 ration, i.e., by Holy Baptism, to make them worthy of the 
 forgiveness of their sins and to number them with His holy 
 and elect flock, which is the holy Catholic and Orthodox 
 Church of GOD, he pronounces the words 
 
 That they too with us may glorify Thine honoured and 
 majestic name, the name of the Father and the Son and the 
 Holy Ghost. 
 
 Forasmuch as " This is life eternal, as we quoted, to know 
 Thee the only true GOD and JESUS CHRIST Whom Thou didst 
 send," John xvii. 3. " And whoso willeth to be saved, before 
 all things he must hold the Catholic Faith. And the Catholic 
 Faith is this : that we worship one GOD in Trinity and 
 Trinity in Unity," according to Athanasius. 1 And forasmuch 
 as the Great Entrance is approaching, the Priest at this time 
 unfolds the Corporal upon the Table, so as to place the Holy 
 Vessels on it from the very time of the Entrance till the end 
 of the Holy Liturgy ; for which reason the Corporal itself is 
 also called the Throne. 
 
 Respecting the Corporal (Heileton) we said above that it 
 is so called from e\taaw, meaning I wrap. It is also called 
 Antimension, since it is used instead of the Mensa, which 
 signifies Table ; 2 because it is hallowed and consecrated by 
 the High Priest, as a sort of little Table ; wherefore it is 
 named also Consecration. Antimensia, Emmanuel Chari- 
 topulus explained in the 3rd book of his Jus Graecorum, ch. 
 5, " are not necessarily laid on all Holy Tables, but on those 
 of which it is not known whether they are consecrated or 
 not ; for Antimensia take the place of consecrated Holy 
 Tables." The same is stated by John of Cyprus in his 
 answers made to Constantine of Dyrrachium. " In those 
 churches these are placed, which consecration has not 
 
 1 In the Creed. 
 
 * This is, I conceive, the true etymology of Antimension.
 
 CONCERNING THE CATECHUMENS. 143 
 
 hallowed ; for from the Antiminsia the very Table we use 
 being consecrated, and the offering which is sacrificed 
 receive their sanctification." So the Doctor writes, as you 
 see, Antiminsion with an I, and derives it from the minsum, 
 which we explained before, means a canister. 
 
 All Catechumens step forth. 
 
 Next the Catechumens are put out of the church, since 
 the Liturgy which concerns Catechumens is ended. And 
 the Deacon cries, All Catechumens step forth : depart, flee 
 out. Let none of the Catechumens hear : see that not a 
 single Catechumen remains with us. And this, because 
 they cannot as beginners understand so easily the depth of 
 the Mystery at such a time as the Great Entrance openly 
 announces, and because of the approach of that most awful 
 transubstantiation in the rites which passes reason and 
 thought. " To the feeble eyes it is not fitting to admit the 
 sun, nor solid food to those who as yet drink milk (so the 
 Theologian discourses on Pentecost.) But one must bring 
 them forward little by little to the front, and advance them 
 to what is higher, affording light to light and granting truth 
 to truth." Every passage from one extreme to another is 
 hurtful, and activity is not given in what is absent, unless it 
 passes through the intermediate. 
 
 Symeon of Thessalonica, in his Temple interprets this 
 expulsion of the Catechumens, that it signifies the separation 
 of the kids and the sheep, the righteous and the sinners, 
 which, as we hear in the Gospels, will take place at the 
 second coming of CHRIST. " Catechumens, he says, are at 
 once dismissed, and the Faithful are exhorted to remain, 
 since this moment typifies the time of the consummation. 
 For after the Gospel has been preached, He says, in all the 
 world, then will come the end ; but since at the end, He says, 
 He shall send forth His angels and they will separate the evil 
 from the righteous, this too the Church does, and cries aloud 
 to the Catechumens to depart, only the Faithful to remain."
 
 144 THE SECOND PART OF THE HOLY LITURGY. 
 
 And do not suppose that the Rules of Catechumens are 
 in our times useless, because there happen to be no Catechu- 
 mens now, as there were formerly, since the Catechumen 
 Rules besides proselytes apply also to us Christians, all 
 who as banished and unworthy ones transgress the decrees 
 of CHRIST'S Holy Church, and the impartiality of GOD'S 
 commandments. 1 So the great Chrysostom writes to us on 
 the Parable of the Prodigal. " Let none of those who eat 
 not hear ; none of such as cannot behold the Heavenly 
 Blood, which is shed for the forgiveness of sins ; none that 
 is unworthy of the living sacrifice ; none that is uninitiated ; 
 none that cannot for uncleanness of hands touch the awful 
 mysteries. If thou hast aught against thine enemy, pluck 
 out the anger, heal the wound, reconcile the enmity, that 
 thou mayest get healing from the Table j for thou comest 
 to an awful sacrifice ; reverence what is provided ; CHRIST 
 slain lies before thee ! and why was He slain ? that He might 
 set in peace both things in Heaven and things on earth," &c. 
 
 This peace the Church ceases not to require again from 
 the people, and as the Preface of the second part of the 
 Divine and Holy Liturgy came the words of Peace and the 
 first beginning of the Petitions of the Deacon was the cry 
 In peace let us entreat the LORD, so in the Liturgy of the 
 Faithful now there is no other Preface than the Peace. 
 
 O, all ye faithful, more and more in peace let us entreat 
 the Lord. 
 
 Such are the words with which begins the third part of 
 the Holy Liturgy. 
 
 1 A stronger reason is given by Symeon of Thessalonica (pt. iii. ch. 46) for the 
 need of the prayers for Catechumens, namely, because there are always Cate- 
 chumens, the unbaptized Children of the Faithful.
 
 THE GREAT ENTRANCE. 145 
 
 THE THIRD PART OF THE HOLY LITURGY. 
 
 OF THE GREAT ENTRANCE. 
 
 This portion of the Divine Mystic Rite is the most essen- 
 tial and important, in fact, the very final cause and the 
 reason of the Mystery ; since through the reason-transcend- 
 ing visitation of the All-holy and Rite-completing Spirit 
 therein comes to pass the unspeakable Transubstantiation 
 of the Divine and Spotless Mysteries, the Sanctification of 
 the Faithful, and the liberal grace of the abundant wealth of 
 the infinitely powerful works of GOD. For this reason, as 
 we saw, at this point expulsion was made from the church 
 as unworthy, of Catechumens, and Energumens, and all in 
 Penance, namely, Weepers, Hearers, and Prostrates, and 
 only the Faithful remained in the church diligent in prayer 
 and supplication. 
 
 Let none of the Catechumens (hear). All who are 
 Faithful. 
 
 " What is the prayer that should go up from all, particu- 
 larly what prayer is suitable after the Gospel ?" inquires 
 Nicolas Cabasilas, ch. 13. And he replies, "The prayer of 
 those who keep the Gospel, who have copied CHRIST'S love 
 towards man signified by the Gospel." These are none but 
 the Faithful. And certainly " one hath faith to eat all things, 
 another who is weak, eateth herbs." Rom. xiv. 2. What- 
 ever is said previously in the presence of the Catechumens, 
 who are called, and indeed are weak in faith, is mere herbs 
 compared with the subsequent unspeakable Transubstan- 
 tiation of the Divine and Spotless Mysteries. And this is 
 not suitable for them to eat. 
 
 I specially observe that in this third part of the Holy 
 Liturgy after the Catechumens and the Penitents have gone 
 out from the church, even if one of the Faithful wished to 
 come, it was no longer permitted him. So we read in the 
 
 L
 
 146 THE THIRD PART OF THE HOLY LITURGY. 
 
 Canons of the holy Apostles themselves. " Let the Deacons 
 stand (it refers to the time of the Holy Liturgy that we have 
 come to) at the men's door, and the Subdeacons at the wo- 
 men's, that no one may go out, nor a door be opened, even 
 though one of the Faithful be there, at the time of the Divine 
 offering." And therefore the Brother of the LORD cries so 
 loudly : " Let none of the Catechumens, let none of the Unini- 
 tiated, let none of those who cannot join us in prayer ! Take 
 note of one another. Close the doors. All stand." He says, 
 All stand ; since at this time, as we saw, the Catechumens, 
 the Energumens, and the Penitents left the church, saving 
 the Standers, avvea7unes or avvia-ra/nevoi, who stood in com- 
 pany, or stood together with the Faithful without offering ) 
 and prayed, the rubric says, upright with the Faithful. 
 " For the upright posture of prayer the laws of the Church 
 have taught us to prefer," is the teaching of Basil, the 
 Light of Heaven, ch. 27 to Amphilochius. 1 And in his Com- 
 mentary Theodore Balsamon writes, For when " we look 
 upwards in an upright posture, we are reminded of what is 
 future and heavenly." The service of kneeling is yearly 
 proclaimed by the Holy Eastern Church at the Vespers of 
 the Spirit-bringing Pentecost, or of the HOLY GHOST. 
 
 70. Ex. Let us proceed to what is called the Great 
 Entrance. 
 
 C. This Entrance signifies in the first place the Entomb- 
 ment of CHRIST, when Joseph and Nicodemus took Him 
 from Golgotha and buried Him. And so the Table is, as 
 we said before, in token of the Sepulchre that received 
 CHRIST'S Body ; the Prothesis in token of the hill Gol- 
 
 1 See the passage of the Father, p. 86, note. But it is not correct, as Argentes 
 pointed out (Against Azymes, Vol. III. ch. 2, art. 9 schol.) on hearing what is 
 said by the deacon, Wisdom, Upright, and All stand, to suppose that the 
 Christians were ever wont to sit during the Liturgy, or knelt. Because in the 
 same way the deacon proclaims, Let us stand orderly, and Let us attend, and 
 Let us entreat the LORD peaceably ; but it does not follow therefrom that it was 
 ever permitted for Christians to stand negligently in the church, or not to attend, 
 or to make a noise.
 
 THE GREAT ENTRANCE. 147 
 
 gotha. "The holy Table is to represent the entombment 
 of CHRIST, at which Joseph took down the Body from the 
 Cross, and wrapped it in clean linen, and bestowed it in a 
 new tomb hewn out of the rock." So when placing the 
 precious Gifts upon the holy Table, the Priest says, " Joseph 
 of honourable estate took down from the tree Thy spotless 
 Body," &c. 
 
 Others are of opinion that this Entrance symbolizes also 
 the arrival of the LORD from Bethany at Jerusalem. " For 
 then the most part of the multitude and the children of the 
 Hebrews were openly offering their hymn to Him as King 
 and conqueror over death. Many will have it that by this 
 Entrance is also set forth the Entrance of all the Saints 
 and Righteous ones who come in with Him Who is the Holy 
 of Holies. " The Cherubic powers coming in before, with 
 which also the HOLY SPIRIT enters together in the front, 
 mentally seen in fire, and incense, and vapour of fragrant 
 smoke ;" so writes Saint Germanus. 
 
 Symeon of Thessalonica alleges, in his book on the Temple 
 and Liturgy, a fourth meaning of the Great Entrance. " This 
 exhibits the last coming of CHRIST, wherein He shall come, 
 He saith, with glory. Wherefore in front comes the Pall 
 (omophorion) with the Cross on it, which signifies the sign 
 of JESUS, which is to appear from heaven to mankind, and 
 JESUS Himself; next the deacons in order, ranking as the 
 Angels ; and this is what is meant by the Fans, which Dio- 
 nysius calls Wings. Next, those who hold the divine Gifts, 
 after whom follow all the others and those who have on their 
 head the holy Veil which holds the figure of JESUS naked 
 and dead. These therefore make the circuit of the church, 
 and pray over the people, and enter into the Altar space, 
 all praying for the High Priest ; wherein they make men- 
 tion of no other prayer, but of the kingdom of GOD. These 
 things teach all men how in the end, after the departure of 
 the wicked, the SAVIOUR having appeared, the inheritance for 
 the Faithful will be nothing else than the Kingdom of GOD-
 
 148 THE THIRD PART OF THE HOLY LITURGY. 
 
 CHRIST Himself is the Kingdom of GOD, and the view of 
 His dispensation ; the humiliation unto death, being slain 
 on our behalf; the beholding that slain Victim, the divine 
 and quickening Body, showing its wounds that Body slain 
 indeed, but winning for us the prize of victory over death, 
 and from its wounds granting to us immortality and life, and 
 the privilege of view with the Angels, and food and drink 
 and life and light, the Very Bread of Life, which is the true 
 light, Eternal Life, CHRIST JESUS. Wherefore this Entrance 
 both signifies CHRIST'S Second Coming, and the Burial ; for 
 it is He Who will be, as has been said, the Vision hereafter." 
 And do not suppose for this cause that Christians are 
 Bread-worshippers or Wine-worshippers, as some enemies 
 of truth and piety have scandalously said. Seeing that, as 
 he says, " All the Faithful duly bow down before the priests, 
 partly as asking their prayers, and requesting these to re- 
 member them in the celebration ; partly out of honour to 
 the Divine Gifts ; for though they have not been consecrated, 
 yet they have been offered to GOD in the Prothesis ; and the 
 Priest there offered the Prayer to GOD, and spoke of His 
 accepting them on the heavenly Altar. For though they 
 have not yet been perfected, yet they are prepared for per- 
 fecting, and are dedicated to GOD, and represent the LORD'S 
 Body and Blood. If therefore we pay honour and worship 
 to the Holy Images, how much more to the very Gifts which 
 are antitypes, as the great Basil says ?'" So too Cabasilas 
 acknowledges, ch. 24, that there is a great difference between 
 the worship (Latreia) we render at the Entrance of the 
 Liturgy of the Presanctified, and the adoration (Proskynesis) 
 we pay to the Mysteries 2 at the Entrance in the other Litur- 
 gies. " And he speaks of a great difference between the one 
 Rite and the other ; for the one at this Entrance has the gifts 
 
 1 See also Gabriel of Philadelphia's manual on this subject. 
 
 2 The author is wrong here in calling the precious gifts at the Great Entrance 
 of the complete Liturgy Mysteries ; because they have not been changed into 
 the All-holy Body and Blood of CHRIST.
 
 THE GREAT ENTRANCE. 149 
 
 unsacrificed and not yet perfected ; the other has them per- 
 fect and sanctified, both Body and Blood." 
 
 Nevertheless all that is done in the Liturgy of the Pre- 
 sanctified, is publicly attended to also here ; and indeed the 
 honourable guard over the precious gifts, and the people's 
 reception thereof with fear and trembling, and their adora- 
 tion is so ancient in the Church that we have it from Saint 
 James the LORD'S brother. " Let all mortal flesh be silent, 
 and stand with fear and trembling, and hold within no 
 earthly thought ; for the King of Kings and LORD of 
 Lords, CHRIST our GOD advances to be slain and to be 
 given for food to the. Faithful. And he is preceded by the 
 choirs of Angels with every power and authority and so 
 forth :" the Cherubic Hymn which the Readers used then to 
 sing at the period of the holy Entrance ; J exactly as now in 
 our day it usually takes place, so does Cabasilas describe it 
 in the proper chapter. 
 
 " The priest, says he, lifting the Gifts over his head very 
 reverently, goes out, and so conveys them and brings them 
 to the Altar, bringing what is requisite into the Temple 
 slowly and with measured step. And they sing and fall 
 down before him with shamefastness and reverence, pray- 
 ing that they may be remembered by him at the presentation 
 of the Gifts : and he advances accompanied by torches and 
 incense, and in this array enters the Altar space." So 
 Symeon of Thessalonica : " The Guarding of the precious 
 Gifts and Entrance is arranged with magnificence, Readers, 
 Deacons, Priests preceding and attending with lamps and 
 sacred vessels." 
 
 At Constantinople Curopalates describes at length the 
 pomp of the Great Entrance, introducing even our pious 
 Emperors themselves as accompanying the procession. 
 
 At the beginning of singing the venerable hymn at the 
 Great Entrance, he writes in the treatise on the offices of 
 Constantine's Palace, the more honourable Deacons of the 
 
 1 This Cherubic Hymn is now sung in the Liturgy of the Great Sabbath.
 
 150 THE THIRD PART OF THE HOLY LITURGY. 
 
 Church come and summon the Emperor ; and he comes 
 with them to what is called the Prothesis, where lie the 
 holy elements ; moreover standing outside the Prothesis he 
 puts on over the Robe (<rar/cos) also the golden Mantle of 
 the Diadem ; and with his right hand he holds the cross, 
 as it is customary for the Emperor to hold it, when he wears 
 the Crown ; and in his left hand he holds the staff, namely 
 the Royal Sceptre. He holds for the time the ecclesiastical 
 rank which they call Depote. 1 So the Emperor holding both 
 these, i.e., the cross and the staff, leads the whole Entrance. 
 On either side he is accompanied by all the Body-Guard 
 with battle axes, and by young nobles in armour, about a 
 hundred. These accompany the Emperor, flanking him, as 
 has been said ; and next the Emperor, at once behind him 
 come the Deacons and Priests carrying other vessels of the 
 Sanctuary, and specially the holy elements. Having tra- 
 versed the Nave as the custom is, they advance to the 
 Soleas. All the rest then stand outside, only the Emperor 
 passes the Soleas and finds the Patriarch standing at the 
 Holy Gates. Both of them incline their heads, the Patri- 
 arch inside, the Emperor without, in the fashion of a 
 salute. Thereupon comes the next in order of the Deacons, 
 in his right hand holding the censer, in his left what is 
 called the pall (omophorium) of the Patriarch and in old 
 times the Church had also an Archdeacon, now however no 
 longer, though the Royal Clergy have such an officer. The 
 second in rank therefore censes the Emperor, and as the 
 latter bows his head, cries with a loud voice, " May the LORD 
 GOD remember the might of thy kingdom in His kingdom, 
 always, now and ever and through all the ages." The same 
 is said too by all the Deacons who come after him, and by 
 the priests who follow them. And they all say as follows 
 also to the Patriarch on coming into the Bema, " May the 
 LORD GOD remember thy Highpriesthood in His kingdom, 
 always, now and ever," &c. And when this is finished, again 
 
 1 [i.e. Deputati, corresponding to Ceroferarii of the Western Church. ED.]
 
 THE GREAT ENTRANCE. 151 
 
 the Emperor addresses the Patriarch and strips off the golden 
 Mantle we spoke of; this the Referendary of the Church is 
 wont to carry : and the Emperor again coming to the Throne 
 sits down, only rising at the reading the Holy Creed and at 
 the Prayer " Our FATHER," and at the elevation of the 
 LORD'S holy Body. 
 
 The Cherubic Hymn which is sung whilst the Great 
 Entrance actually takes place, Cedrenus will have it, came 
 from the time of Justin, the Orthodox Emperor, cousin and 
 successor of the great Justinian. " In his time, he writes, 
 under the ninth year of his reign, ' Of Thy mystic Supper' 
 was ordered to be sung on the Great Thursday ; but there 
 came also the image made without hands from Camuliana, 
 a village in Cappadocia ; and the precious wood from the 
 city of Apamea in the Second Syria. And the Cherubic 
 Hymn was ordered to be sung." With this the Church 
 rouses us, since we represent the very Cherubim and the 
 orders of angels, to chase away and fling off from us all the 
 care of life, namely, all the thoughts of the world, since we 
 are about to receive ' the King of glory, our LORD and GOD 
 with His body-guard, that is to say, attended and borne by 
 the Angels. 
 
 " While angelic hosts enter with us and Incorporeal Bands, 
 and while orders of immaterial Beings precede and sing 
 hymns and keep guard before the great King CHRIST as He 
 advances to the mystic sacrifice and is borne by material 
 hands." Germanus. This is what the fans also signify, 
 which the Deacons at this Entrance wave over the precious 
 gifts, forasmuch as these too are an emblem of the Cherubim 
 standing by in fear and trembling. About these also the 
 
 1 In some service books it is falsely read, as having received (6iroSeciyU6?oi) 
 the King of the Universe, instead of, as about to receive (viroSf^6fjLffoi). But 
 the word o>s uiroSeJo/if j/ot is in the aorist tense, and would mean, since we 
 have received the King of the Universe, which is false : but &s inro5f^6fj.evoi 
 being in the future, means, since we are going to receive (at the time namely of 
 Communion) which is true.
 
 I$2 THE THIRD PART OF THE HOLY LITURGY. 
 
 Patriarch Photius writes (Bk. vi., ch. 25) how "on either 
 side of the ministers of the holy rites they carry the symbols 
 of the six-winged seraphs, and wave over the awful elements 
 outspread fans made of feathers." 
 
 Therefore likewise the Priest at the time when this holy 
 and awful Entrance of the Mysteries is going to take place 
 with a view to becoming the Body and Blood of CHRIST, 
 prays by himself and confesses with tears thus : 
 
 None of those who are in the chains of fleshly lusts and 
 pleasures (we transcribe these mystical prayers, exhibiting 
 much compunction for the warning and knowledge of the 
 Laity) none is worthy to approach or draw near, or minister 
 to Thee, O King of glory ; for ministering to Thee is great 
 and fearful even to the Heavenly Powers : but nevertheless for 
 Thine unspeakable and immeasurable love towards man, 
 without change or alteration Thou hast become man, and 
 wast called our High Priest, and didst commit to us the 
 celebration of this liturgical and Unbloody Sacrifice, as 
 being Master of all. For Thou alone, O LORD our GOD, 
 rulest the things in heaven and earth, Thou Who ridest on 
 the Cherubic throne, LORD of the Seraphim and King of 
 Israel, Who alone art holy and restest in the sanctuary [or 
 in Thy saints.] Thee therefore I importune, Who only art 
 good and attentive, look on me Thy sinful and useless servant, 
 and purify my soul and heart from an evil conscience, and 
 enable me with the power of Thy HOLY SPIRIT, clad with 
 the grace of Priesthood to assist at this Thy holy table, and 
 consecrate Thy stainless Body and precious Blood. For to 
 Thee I come bowing my neck, and pray Thee turn not Thy 
 face from me, nor reject me from Thy servants ; but vouch- 
 safe that these gifts may be offered to Thee by me Thy sin- 
 ful and unworthy servant. For Thou art the Offerer and 
 the Victim, the Receiver and the Gift, O CHRIST our GOD, 
 and to Thee we render the glory with Thy unoriginated 
 FATHER and Thy All-Holy, good and lifegiving Spirit, now 
 and always and for ever and ever.
 
 THE GREAT ENTRANCE. 153 
 
 Let every one consider how great attention and caution he 
 must have at such a holy time. Many with all contrition 
 and compunction say secretly the psalm " Have mercy upon 
 me, O GOD ;" others recite the six psalms j 1 others various 
 prayers, as GOD enlightens them. 
 
 The incense after this holy prayer of compunction is an 
 emblem of the mixture of myrrh and aloes used at CHRIST'S 
 entombment. "And Nicodemus likewise came, who had 
 come to JESUS at the first by night, bringing a mixture of 
 myrrh and aloes about an hundred pound weight," John xix. 
 39. The censing again which takes place after the Priest 
 has placed the holy elements on the Table, covering them 
 with the Aer, which is used as we explained for the Stone 
 wherewith Joseph made sure the sepulchre, represents the 
 spices of the ointment-bearers, those which " when the 
 Sabbath was passed, the Magdalene and Mary the mother 
 of James and Salome brought, that they might come and 
 anoint Him," Mark xvi. I. 
 
 " Lo, CHRIST is crucified, the Life is buried, the Tomb is 
 made sure, the Stone is sealed;" with these words the blessed 
 Germanus explains the ministry of the Great Entrance. 
 
 As though he were telling us about CHRIST at such a 
 holy hour, Cabasilas in his 6th ch. comments : " So came 
 He to His passion, so He died, so was He pierced in His 
 side, so from the pierced side flowed forth the Blood and 
 the Water, so was He buried, &c." And the Patriarch 
 Jeremiah : "And the whole Rite of the Initiated is like one 
 image of the one body of the SAVIOUR'S course of life, bring- 
 ing under view all its parts from beginning to end in their 
 mutual order and harmony ; the earliest portions of the 
 Service exhibiting the first portions of the Divine dispen- 
 sation, the second the portions next, and the last those 
 which come after." And marvel not if one single thing in 
 the Liturgy signifies many, because " what is single in the 
 
 1 [The six psalms said daily at Mattins, viz. iii., xxxviii., Ixiii., Ixxxviii., civ., 
 cxliii. TR.]
 
 154 THE THIRD PART OF THE HOLY LITURGY. 
 
 things now symbolized is celebrated and rehearsed in two 
 or three of what then happened," as we heard from Ger- 
 manus of Constantinople in his Mystic View, and as we 
 pointed out in the Introduction. 
 
 OF THE PRAYER FOLLOWING THE ENTRANCE. 
 Let us fill up our prayer to the Lord. 
 
 Let us fill up, means, let us complete ; and the word does 
 not refer to the entirety of the Holy Liturgy, since as pertains 
 to the Transubstantiation and formal part of the Mystery, 
 we are able to assert that it has not yet begun. This offering 
 pertains only to the Prefatory portion of the divine Service 
 of the Initiated ; and this advances till it is ended. But 
 what is Prefatory matter in each Mystery, what is appended 
 matter, and what constitutes the form, we said at the be- 
 ginning. 
 
 Next follows the prayer which the great Basil and he of 
 the golden words name the Prayer of Presentation, differing 
 from the Presentation which we spoke of in the first part, 
 and also from the Presentation which takes place later. 
 Respecting these, I observe that in the praise and ritual 
 worship of the GOD Who is celebrated in Trinity, the maker 
 of all nature, the hallower and completer of Mysteries, the 
 FATHER, the SON, and the HOLY GHOST, Who, according 
 to S. Germanus, in his Sacred Rites, seals and changes and 
 perfects the holy elements set forth when offered by the 
 hand of the priests, through the FATHER'S good-will, and the 
 SON'S purpose, and the HOLY SPIRIT'S invisible presence, 
 the Presentation is also threefold. The first Presentation is 
 concluded with the Mystic Prayer, which we entitle the 
 Prayer of the Prothesis. "O GOD, our GOD Who didst 
 send forth the heavenly Bread, the food of the whole world, 
 our LORD and GOD JESUS CHRIST, to be SAVIOUR and 
 Redeemer and Benefactor, blessing and sanctifying us : do 
 Thou bless this Prothesis," &c. 
 
 The second likewise, being itself a mystic prayer of Pre-
 
 THE REQUESTS. 155 
 
 sentation, is now said after the depositing of the divine gifts 
 on the holy Table. 
 
 O LORD our GOD Almighty, Who only art holy, Who re- 
 ceivest the sacrifice of praise from them that call on Thee 
 with their whole heart ; accept likewise our petition, and 
 bring it to Thy holy Altar. And enable us to offer Thee gifts 
 and spiritual sacrifices for our sins and for the ignorances of 
 the people ; and grant us to find grace before Thee, that our 
 sacrifice may be acceptable to Thee, and that the good 
 Spirit of Thy grace may rest upon us, and upon these pre- 
 sented gifts, and upon all Thy people. 
 
 The third Presentation, as most special, takes place both 
 aloud and secretly ; at the time, namely, when the priest, 
 trembling in voice and hands and heart, and like the Patri- 
 arch Jacob, changing his hands crosswise, says aloud, " Thine 
 own of Thine own we offer Thee in respect of all and for 
 all ;" then secretly, " Moreover we offer to Thee this reason- 
 able and unbloody service, and entreat Thee, and pray and 
 supplicate, send down Thy HOLY GHOST on us, and on 
 these presented gifts." Now I called this Presentation more 
 special, because it occurs, as you see, at the time of the 
 hallowing of the Mysteries. 
 
 OF THE REQUESTS. 
 
 That the whole day may be perfect. 
 
 According to the exhortations in all piety and reverence of 
 the blessed Paul (i Tim. ii. i), first of all the Church ceases 
 not making Supplications, Prayers, Intercessions, Thanks- 
 givings for all men ; " for this is good and acceptable before 
 GOD our SAVIOUR." She made supplications at once from 
 the beginning, since she began to give utterance to the 
 Sacred and Holy Liturgy, through the Great Collect, which 
 we spoke of. Prayers we have found in abundance said 
 secretly by the Priest, Hymns, and ceaseless Thanksgivings. 
 Now she begins the Intercessions which are what are com- 
 monly called the Requests, from the words Let us beg, with
 
 156 THE THIRD PART OF THE HOLY LITURGY. 
 
 which they begin and end ; as we called the Collects Suppli- 
 cations, from the words, Let us supplicate. " And this the 
 Initiated know is done each day, evening and morning," is 
 the comment of the divine Chrysostom on Paul's apostolic 
 exhortation ; since these Requests or Intercessions are said, 
 we found, not only in the Liturgy, but also at Vespers and at 
 Lauds. And as the Priest says frequently to the people, Let 
 us beg of the LORD, that is, let us seek from our LORD and 
 GOD ; so the people answer, Give us whatever we seek from 
 Thee. Grant it, O LORD. 
 
 Now we seek that the whole day may be in peace and 
 without sin ; that the guardian angel may be the peaceful 
 guide of our soul and body ; we ask indulgence and par- 
 don for sins ; good things, all that are expedient and help- 
 ful to our soul ; peace for the whole world and quietness ; 
 that the period of life which remains to us we may pass 
 peaceably in thankfulness and repentance ; that the close 
 of our life may be Christian, painless, without toil or sor- 
 row, unshamed, in honour ; and we ask a good defence or 
 dismissal at that awful judgment-seat where there shall be 
 weeping and gnashing of teeth. Matt. viii. 12. As for the 
 Angel of peace, whom the priest refers to here with the 
 rest, Cabasilas, ch. 34, comments thus : " We pray for the 
 guardian angel, not that he may then be given us ; for each 
 one of the faithful has an angel .given him from the begin- 
 ning ; but that he may be active, and do his part, and keep 
 watch, and guide towards the right path." And the great 
 Chrysostom, in the third homily on Ep. to Colossians : 
 " We pray and speak, asking for the angel of peace, and 
 everywhere we ask for peace ; for there is nothing like this." 
 And therefore directly the Church proceeds to ask 
 
 CONCERNING MUTUAL LOVE AND THE CONFESSION OF 
 FAITH. 
 
 Peace be to all. Let us love one another. 
 
 Closely following the blessed Paul, the Priest thus far, as we
 
 MUTUAL LOVE AND THE CONFESSION OF FAITH. 157 
 
 have seen, offered to the GOD of all Supplications, Prayers, In- 
 tercessions, Thanksgivings : he proceeds with the celebration 
 of the Mystery ; and as " through the cup of blessing which 
 we bless, and the Bread which we break, we who are many 
 are one body, because all partake from the one Bread" (i 
 Cor. x. 1 6, 17), so he stirs up all to mutual concord, and 
 strict confession of one faith ; since there is " one LORD, one 
 faith, one baptism, one GOD and FATHER of all, Who is over 
 all, and through all, and in us all" (Eph. iv. 5, 6), and Love 
 is united with the Confession of the Faith. 
 
 Let us love each other, that we may make confession with 
 unanimity. 
 
 Since according to the Chosen Vessel himself (i Cor. xiii. 
 I ) : " Though I speak with the tongues of men and of angels, 
 and though I have prophecy, and know all Mysteries and 
 all knowledge, and though I have all faith, so as to remove 
 mountains, yet have not Love, I am nothing : I have become 
 sounding brass :" apart from Love, Faith is vain, Prayer is 
 vain, the Eucharist is, so far as we are concerned, vain. 
 "By prayer (Cabasilas made a note about this, ch. 25) and 
 by mutual love, and the confession of the Faith, the Priest 
 fits himself, and makes ready for the Celebration, and dis- 
 poses himself for grace." 
 
 Let us love one another. 
 
 In old times the salutation was manifold, which on these 
 occasions took place in the church. " Let the bishop salute 
 the church and say, The Peace of GOD be with you all ; and 
 let the clergy salute the bishop, the laymen the laymen, the 
 women the women," so we read in the Apostolical Constitu- 
 tions. And not only in those earliest times, but also many 
 ages after, the ceremony of the Salute followed here in the 
 Liturgy. 1 So we have the order of the holy Council of Lao- 
 
 1 Cyril of Jerusalem, Cat. Myst. 5. "Then the deacon cries, 'Welcome one 
 another, and let us salute each other' [perhaps it should be written, we salute.] 
 Think not that that kiss is conformable to what takes place in the market-place
 
 158 THE THIRD PART OF THE HOLY LITURGY. 
 
 dicea, " And after the Presbyters have given the Peace to 
 the Bishop, then shall the lay people give the Peace, and so 
 proceed with the holy offering." Now the lay people's salute 
 is omitted so far as the Liturgy is concerned. " And another 
 arrangement prevailed at that time in the Divine Rite : and 
 in modern days these things are transferred to another 
 service." This is the comment of Balsamon in his interpret- 
 ation of the Laodicean Council itself. Peace, namely, the 
 salute ; the holy kiss, which the LORD'S Brother spoke of : 
 Dionysius calls it the most sacred salute ; Germanus of 
 Constantinople, the bond of peace. I said, so far as the 
 Liturgy is concerned, because the Apostolic Salute of the 
 triumphant Resurrection of the Crucified prevails everywhere 
 in our day ; and with joy the Church celebrates the kiss of 
 " CHRIST is risen," on the Day of Bright Raiment. As also 
 the Emperor used to offer his subjects the cheek to kiss 
 during the singing of Let us embrace each other, by the 
 Catholic Church. " The Emperor sits upon his throne," 
 says the Curopalates, "the Grand Domestic bearing the 
 sword, and all the Princes enter, each one to the very last, 
 and salute first the right foot of the Emperor, then his right 
 hand, and last his right cheek." The account how " CHRIST 
 is risen" was kept at court at Constantinople, is translated 
 by Nadab the Agmonian, in the interpretation made by him 
 of the Curopalates himself. 
 
 And the Princes used to kiss the Emperor's foot, because 
 of the supremacy of the royal estate ; his right hand, " because 
 the King is the LORD'S Anointed, and is the defender and 
 
 with ordinary friends ; the kiss certainly is not of this sort ; it mingles the souls 
 with one another, and pledges them to all forgivingness : so the kiss is a sign of 
 the souls being mingled, and banishing all resentment. Therefore CHRIST said, 
 If thou bring thy gift to the altar, and there remember that thy brother hath 
 aught against thee, leave thy gift at the altar, and go thy way first, and be re- 
 conciled to thy brother, and then come and offer thy gift. The kiss then is re- 
 conciliation, and so is holy, as somewhere the blessed Paul cries out, saying, 
 Salute one another with a holy kiss ; and Peter, with the kiss of love.' The 
 salute of the laity ceased, as it appears, when they left off communicating fre- 
 quently. (Holy Ritual, 197.)
 
 MUTUAL LOVE AND THE CONFESSION OF FAITH. 159 
 
 champion of the Church," explains the Thessalonian ; his 
 cheek, because king and soldier, rich and poor, are in CHRIST 
 of equal account. 
 
 Let us love one another. 
 
 The salutation, Let us love one another, shows, according 
 to S. Germanus, "love towards all, and towards ourselves 
 mutually, and the concord that is to be with GOD, and the 
 outstripping of the senses, and the manifestation of the 
 spiritual, and that of the Holy Symbol of the Faith, and the 
 fresh succession of the Divine Mystery." And not only do 
 the Bishops salute each other, as we saw in Balsamon, but 
 likewise the presbyters and all those joined in the ministry, 
 particularly the foremost of the Chief Priests, about whose 
 lowliness at this most awful and holy hour, Symeon of Thes- 
 salonica in the Temple thus speaks : " The Celebrant desires 
 prayer from all, bowing himself down, knowing himself as he 
 does, and trembling at his work, and drawing back, and ful- 
 filling what the Apostle says, Confess your transgressions 
 one to another, and pray ye for one another. For he is not 
 bold as regards himself, being only man." But the High 
 Priest says to those who salute him, GOD be in the midst of 
 us. And to him his fellow ministers reply, He is and will 
 be, " because GOD is love." i John iv. 8. 
 
 The doors, the doors; let us attend in wisdom. 1 
 
 After the bond of love follows at once the Confession of 
 the Faith. " Because through a right confession in regard 
 
 1 The words "Let us attend in wisdom" do not belong to "The doors, the 
 doors," but the former are an exhortation to the faithful to attend to the Confes- 
 sion of the Faith ; the latter an exhortation to the doorkeepers to close the doors, 
 and that no one should thenceforth enter or quit the church. Such is the inter- 
 pretation of the Holy Ritual, 198. And that this is correct is herein clear, 
 that in more ancient times the doors were at once closed after the departure of 
 Catechumens. (See above our author at the opening of this 3rd part, p. 145. 
 Compare also Dionys. Eccl. Hier. iii.) Consequently in the Liturgy of the 
 LORD'S Brother, the deacon after saying, " Let none of the Catechumens, let 
 none of the Uninitiated, let none of those who cannot join our prayers remain : 
 take note of each other," adds, at once, "The Doors;" hut the exclamation,
 
 l6o THE THIRD PART OF THE HOLY LITURGY. 
 
 to the Trinity, and to that One of the Trinity Who was in- 
 carnate for us, the union has been effected : and this is the 
 Confession which united us to the Angels, that we ought to 
 love one another, and that CHRIST was sacrificed for love." 
 Symeon, and the blessed Germanus. 
 
 The doors ! the doors ! 
 
 "Away with the thoughts of our minds. In wisdom, 
 that is in the SON and Word of GOD, and unto the wisdom 
 of the divine Creed set forth by the holy GOD-in spired Fa- 
 thers, let us pay attention in GOD'S Church." And Cabasilas 
 says : " In this wisdom he bids them open wide all the doors : 
 open your mouths, he says, in this wisdom, which is the 
 Symbol of the Faith," the twelve Articles namely of the 
 Orthodox Faith. 
 
 OF THE HOLY CREED. 
 
 71. Ex. You will extremely gratify us, if you give us a 
 clear exposition of these Twelve Articles, one by one. 
 
 " Let us attend in wisdom," he utters also in that Liturgy before the Creed. 
 The great Basil however and Chrysostom after they had arranged to transfer 
 the closing of the doors to the time of the Creed, when the Celebration of the 
 Unbloody Sacrifice is actually to begin, (whence also after the Great Entrance 
 they contain the supplication, " For this holy house and those who in faith are 
 entering it," which proves that even then they permitted the faithful to enter,) 
 accordingly transposed the exhortation to the Doorkeepers to precede imme- 
 diately the other exhortation to the faithful. And whereas I have referred to the 
 petition, For this holy house, &c., I observe that in the Liturgy of the Presanc- 
 tified, the Euchologies have this petition improperly inserted after the Great 
 Entrance between the words, " For the precious Gifts presented and presanctt- 
 fied, let us beseech the LORD," and the prayer " That our man-loving GOD, Who 
 accepted them," &c. ; in the liturgical books on the other hand, " That our man- 
 loving GOD," &c., is altogether wanting. And priests and deacons should take 
 care to say this prayer, "That our man-loving GOD," &c. immediately after, 
 " For the precious Gifts presented and presanctified," &c., as the explanation 
 thereof; and the words, "For this holy house," &c., they should either say 
 next, as some actually do, and as is found in the Hierodiaconicon, printed in 
 1845, or leave them out. Because the dislocated position of this petition in the 
 Euchologies, and the consideration that in this Liturgy the doors are to be shut 
 at once after the dismissal of the Catechumens or those preparing for baptism, 
 now that the partaking of the presanctified precious Gifts approaches, convince 
 me that the petition we are speaking of was added afterwards.
 
 THE HOLY CREED. l6l 
 
 C. The Twelve Articles of the Orthodox Faith, etymolo- 
 gists in the Etym. explain as being so called from fitting one 
 another, since they are fastened one to the other and fitted 
 like joints (articles), or what are called dovetails. And 
 whereas they all contribute (avfi(3d\\ov<n) together to the ex- 
 position of the Faith, many will have it that for this reason the 
 holy Creed was named Symbol ; though certainly the pass- 
 word is called Symbol, which even now is given to soldiers 
 in the night watches, and to camps, that those who pass 
 may be recognized. And thus with the same design, the 
 Confession of the Faith is called a symbol, since it is the 
 token and the sure sign which distinguishes the Faithful 
 from unbelievers, orthodox from heretics. I happen to have 
 seen a paraphrase of truly theological sort by Nicephorus, 
 54th Patriarch of Constantinople, addressed to Leo III., 
 which as being evidently a Catholic collection of the most 
 eminent dogmas of our orthodox Faith, we shall find it most 
 helpful to the soul to listen to. 
 
 FIRST ARTICLE. 
 
 / believe in one God, the Father Almighty, Maker of hea- 
 ven and earth, and of all things visible and invisible. 
 
 Paraphrase. 
 
 I confess that I believe in one GOD, the FATHER Almighty, 
 the Maker of all things, and Master and LORD ; and in His 
 only-begotten SON our LORD JESUS CHRIST, the true GOD, 
 the Word before the ages, Who without beginning and un- 
 utterably was begotten of Him, incomprehensibly and incon- 
 ceivably to all spiritual and material creation ; and in the 
 Spirit of truth, the origin of life, the All-holy ; the Trinity of 
 one Substance, supersubstantial, invisible, incomprehensible, 
 indivisible, unchangeable, simple, without parts or composi- 
 tion, inseparable, eternal, without body, quality or quantity, 
 of equal honour, glory and Godhead, that cannot be touched 
 or felt, without figure, of infinite goodness, light ever shin- 
 
 M
 
 1 62 THE THIRD PART OF THE HOLY LITURGY. 
 
 ing, threefold, transcendent : ever constant, abiding in the 
 same manner, surveying all, completing all : upon all things 
 reasonable and spiritual spiritually and indivisibly shining 
 by the providence of the divine light in proportion to the 
 receptive power of those who are enlightened, and preserving 
 with a view to existence : made known in substantial things, 
 not by mere names, in one Deity and power and kingdom 
 glorified and worshipped by all creation visible and invisible. 
 
 SECOND ARTICLE. 
 
 And in one Lord "Jesus Christ, the Son of God, the only- 
 begotten, begotten of the Father before all the worlds, light 
 of light, very God of -very God, begotten not made, being of 
 one substance with the Father, by Whom all things were 
 made. 
 
 Paraphrase. 
 
 Goo'then is one, even the FATHER, from Whom are all 
 things, and one LORD JESUS CHRIST, by Whom are all 
 things, and one HOLY GHOST, in Whom are all things : from 
 the perfect three one surpassing and supremely perfect, the 
 Godhead ; by their distinguishing and personal attributes, 
 even differing from one another ; for each of these which are 
 by nature inseparable because of the union of substance, 
 when it is considered apart in its proper functions, is ac- 
 knowledged by us and believed in as GOD, being utterly full 
 of the attributes of Godhead. And the three joined to one 
 another are worshipped as one GOD by us, threefold in per- 
 son but single in substance. And monarchy is what is 
 honoured among us, not the Rule of Many, according to the 
 disorderly and factious character of Greek stupidity and 
 confusion. Monarchy however, not the circumscribed con- 
 dition of one person, according to the imperfect and elemen- 
 tary character of Jewish poverty and childishness, but such 
 as is shown by even dignity in nature, and agreement of 
 thought, and identity of affection and by the combination
 
 THE HOLY CREED. 163 
 
 into one of all that flows therefrom. This in generated 
 nature is impossible, as says Gregory great among Divines. 
 And nothing which is conjoined and naturally united in the 
 Godhead viewed in Trinity is severed. For far be from us 
 and renounced the mistake and frenzy of the mad Areius ; 
 since the Trinity itself is indivisible, not parted in glory or 
 eternity, nor distinguished, since the thearchic Persons do 
 not diverge and move round to one another ; but in respect 
 of each of them, the eternity is preserved unchangeable and 
 unconfused. For far be banished and expelled the deceiving 
 confusion of the foolish Sabellius. 
 
 THIRD ARTICLE. 
 
 Who for us men and for our salvation came down from 
 heaven, and was incarnate of the Holy Ghost and the Virgin 
 Mary, and was made man. 
 
 Paraphrase. 
 
 I revere and adore the Mystery determined before all ages, 
 but in the last times revealed for the salvation of our race, 
 and accomplished through the great condescension and un- 
 speakable dispensation of one of the Holy Lifegiving Trinity, 
 CHRIST our true GOD ; that the source which through His 
 unspeakable goodness gave us being, might also grant us 
 our well-being. I confess therefore and believe Him, one 
 of the life-originating and Blessed Trinity, the SON and 
 Word of GOD, Who with the FATHER and the HOLY SPIRIT 
 is eternally worshipped and glorified together, as of one sub- 
 stance and throne, by boundless love towards man moved to 
 pity His own formation, by the good-will of the FATHER and 
 His compassion, and by the grace and co-operation of the 
 HOLY SPIRIT, to have come down from heaven and con- 
 versed with men, in order that whereas we had been con- 
 demned of old through sin and turned out of the delight of 
 paradise and subjected to corruption, He might by grace 
 rescue us and make us partakers of the Divine nature. For
 
 1 64 THE THIRD PART OF THE HOLY LITURGY. 
 
 having sojourned in the womb of the Virgin, properly and 
 truly Mother of GOD, in that she was cleansed beforehand 
 by the SPIRIT both in soul and'flesh, and having from her 
 taken all that was ours into Himself, as in the beginning 
 having formed man, He came forth GOD incarnate, abiding 
 what He was, true GOD ; preserving as virgin even after child- 
 birth her that supernaturally and unspeakably bare Him, her 
 natural virginity being in no sense affected, in true proof that 
 His Birth changed not by His issuing forth, and that its per- 
 manence is unalterable. For He Who is of one nature with 
 the FATHER, Who became of one substance with us in all 
 things yet without sin, takes hold of the seed of Abraham, 
 having shared equally with us in word and flesh : He to a 
 rational and intellectual soul hath taken animated flesh, 
 which by no means pre-existed before the supreme union ; 
 but in the joint nature in CHRIST we believe one soul-endued 
 rational flesh : not that by grace He dwelt among us, but 
 having involved Himself in the whole of human nature, with- 
 out confusion, indissolubly and supernaturally He so wrought 
 the union, that the combined essences of Godhead and man- 
 hood might abide in their natural individuality and not pass 
 into one another. Although we piously consider it fitting to 
 allow concessions to the plea of the close union because of the 
 conjunction of names (for we think the severance is in thought 
 only, not in fact, owing to the supernatural union of what has 
 come together :) yet the soleness and oneness of the Person 
 we believe is preserved continuing indivisible and unbroken. 
 Whence we confess the same Being to be created and un- 
 created, before the ages and in time, 1 heavenly and earthly, 
 circumscribed and uncircumscribed, passible and impassible, 
 without mother and without father. The one by reason of 
 the ineffable generation from the FATHER, without beginning, 
 before all ages ; the other because of the secret and incon- 
 ceivable union amongst us. And we proclaim His two gene- 
 
 1 fartpxpovov. Perhaps we should write uirb \p6vov. [The translator 
 adopts the correction.]
 
 THE HOLY CREED. 165 
 
 rations, passing comprehension and reason. For the only- 
 begotten SON Who is in the form of GOD, Who is in the 
 bosom of the FATHER, that is, in the FATHER'S essence 
 before all ages shone forth from Him, hath in the consum- 
 mation of the ages emptied Himself, and assumed the form 
 of a slave, namely our essence. 
 
 FOURTH ARTICLE. 
 
 Was crucified also for us under Pontius Pilate, and 
 suffered and was buried. 
 
 Paraphrase. 
 
 I believe He was crucified, not in the essence in which 
 He shines with the FATHER, though it is said that the 
 LORD of Glory was crucified, by way of exchange ; but in 
 our terrestrial nature, according to which He assumed our 
 earthy lump, and has become a curse for us that He might 
 exhibit us as partakers of the Blessing which is in Him, and 
 endured the malefactor's death in the flesh, that in His flesh 
 He might condemn sin, the sting of death, and might bring 
 to nought him that had the power of death, to wit, the devil ; 
 and His Body which was consigned to burial He preserved 
 uncorrupt, by no means severed from the mysterious and 
 unspeakable union, although during the three days' interval 
 it was separated from His reasonable and recent soul ; with 
 which He Himself has descended even into Hades, and to 
 the spirits in prison, as the leader S. Peter said, went and 
 preached the Resurrection and granted liberty and redemp- 
 tion ; and He has become to us the first fruits of immortality, 
 in that He lived again the first-begotten from the dead. 
 
 FIFTH ARTICLE. 
 
 And rose again the third day, according to the Scriptures. 
 Paraphrase. 
 
 For He rose again having as GOD trampled on death, 
 paving the way of Resurrection for all flesh, and made us 
 who were fallen in the calamity of sin to stand up with
 
 1 66 THE THIRD PART OF THE HOLY LITURGY. 
 
 Himself: He presented Himself after the Resurrection to 
 the women, and announced joy to them, and withdrew the 
 sorrow which lighted on us from the woman : He appeared 
 too to His glorious Disciples guaranteeing the Mystery of 
 His Resurrection ; and He showed Who He was even before 
 the Resurrection and wise Thomas's touch on the Divine 
 side. 
 
 SIXTH ARTICLE. 
 
 And He ascended into heaven, and sitteth on the right 
 hand of the Father. 
 
 SEVENTH ARTICLE. 
 
 And cometh again with glory, to judge the quick and the 
 dead, Whose kingdom shall have no end. 
 
 Paraphrase. 
 
 He was taken up into heaven and sat down at the right 
 hand of GOD and the FATHER with what He had assumed. 
 Wherewith He shall again come in Divine glory and authority 
 over all creation ; and shall sit as judge, rendering to each 
 one according to the manner of life ; for we must all of us be 
 made manifest before the Judgment-seat of CHRIST. 
 
 EIGHTH ARTICLE. 
 
 And in the Holy Ghost 'the Lord, the Lifegiver, which pro- 
 ceedethfrom the Father, which with the Father and the Son 
 together is worshipped and glorified, which spake by the 
 Prophets. 
 
 Paraphrase. 
 
 Of those Who are regarded in the Trinity, first the FATHER 
 is without source, and is of uncaused existence : for He is 
 from none ; for He has His essence in Himself. Secondly, 
 the SON ; and not without source : for He is from the 
 FATHER : for the FATHER is the source of the SON. Yet 
 if you consider the source depending on time, He too is
 
 THE HOLY CREED. 167 
 
 without source : for He is the maker of time, and not sub- 
 ject to time ; through generation indeed, yet eternally and 
 unintermittently shining forth upon the FATHER, as the 
 effulgence of glory and impress of the FATHER'S substance. 
 But the HOLY GHOST proceeding, not begotten, eternally 
 regarded and glorified together with the FATHER and the 
 SON ; not without source, because of the procession ; for 
 the FATHER is His source too, as pertains to cause ; but 
 Himself without source in time. 
 
 NINTH ARTICLE. 
 
 In one Holy Catholic and Apostolic Church. 
 Paraphrase. 
 
 In addition to these things, I accept and honour the Seven 
 Holy and (Ecumenical Councils, and what were therein de- 
 termined and proclaimed divine and supernatural and saving 
 dogmas by our pious and GOD-inspired Fathers, whom in 
 due time the HOLY SPIRIT set to shepherd His Church and 
 to administer it : and I cherish the dogmas and labours of 
 all the choice and blessed Fathers, as doctrine unblame- 
 able, and the foundation of salvation ; and those whom the 
 Catholic Church admits, I accept : and whom she abhors, I 
 abhor. Moreover I reject and abhor those who in any way 
 from Simon Magus until now have fallen from piety, and 
 involved themselves in the opinions of evil and destroying 
 dogmas, and have disregarded the tradition of the Saints, 
 and have dared to introduce the bitter seed of tares into the 
 field of orthodoxy ; these I anathematize and all their fol- 
 lowers, and abominate them as the ruin of CHRIST'S Church, 
 and lay them under anathema. 
 
 TENTH ARTICLE. 
 / acknowledge one Baptism for the Remission of sins. 
 
 ELEVENTH ARTICLE. 
 
 I look for the Resurrection of the dead.
 
 168 THE THIRD PART OF THE HOLY LITURGY. 
 
 TWELFTH ARTICLE. 
 
 And the life of the world to come. 
 Paraphrase. 
 
 Next I believe also the Resurrection of the flesh, when the 
 change of the elements of the world takes place : that our 
 mortal may put on immortality, and the corruptible may be 
 clothed with incorruption. I acknowledge too one Baptism 
 for the remission of sins, which is celebrated in the name of 
 the FATHER and SON and HOLY GHOST according to the 
 evangelic Divine tradition. These venerable dogmas and 
 Mysteries of our orthodox holy religion, both according to 
 the high and most pure theology delivered to us by the 
 divine instructors of the initiated, and according to the 
 Word of GOD'S dispensation of salvation about us, together 
 with all the doctrines conformable thereto, I maintain and 
 embrace with all acceptation and faith. 
 
 In this Paraphrase do not marvel if in the first Article 
 which applies to the FATHER alone, Nicephorus introduces 
 at once also the Person of the SON and of the SPIRIT ; since 
 the moment you hear of the FATHER, you hear of the SON 
 and the SPIRIT ; and you confess GOD to be the FATHER 
 of lights, namely of the SON and the SPIRIT ; likewise the 
 FATHER to be Almighty, the SON Almighty, and the HOLY 
 GHOST Almighty ; the FATHER to be Maker of heaven and 
 earth, the SON to be Maker of heaven and earth, the HOLY 
 GHOST to be Maker of heaven and earth. He has dealt in 
 the same way too with the second Article and with the 
 eighth, which are peculiar to the SON and the SPIRIT, foras- 
 much as the things of special reference are of one and the 
 same character ; are together in nature, as the metaphysi- 
 cians say. And he says, I confess that I believe, because 
 we said that CHRIST demands from Christians as a neces- 
 sary thing, as well the confession with the mouth ; and not 
 simple confession, and announcement of the mouth, but
 
 THE HOLY CREED. 169 
 
 " whosoever shall lose his life, the same will save it," Matt, 
 xvi. 25, is true faith, and it is expressed thus : to die for 
 CHRIST'S sake because of His .commandment, and to be- 
 lieve this death introduces to life ; to reckon poverty as 
 wealth, mean estate and annihilation as glory, and in having 
 nothing to believe one possesses all things, nay rather that 
 one has acquired the unsearchable riches of the knowledge 
 of CHRIST, and to esteem all visible things to be but clay or 
 vapour. Symeon the younger divine. 
 
 Now we believe not that there is a GOD the FATHER, or a 
 CHRIST JESUS, or a HOLY SPIRIT, or a Holy Church, since 
 the being or existence of GOD the very devils believe ; one 
 Holy Church even the heresiarchs of our own day confess, 
 the followers of Luther and Calvin. We believe in GOD the 
 FATHER, in CHRIST JESUS, in the HOLY SPIRIT ; into which 
 we have been baptized, in which we have hoped, unto which 
 we look : reverencing one, celebrating one, serving one, our 
 GOD from eternity in Trinity, and doing what pleases Him, 
 (since without this all is dead ; James ii. 17,) being built 
 up on the foundation of Apostles and Prophets. Eph. ii. 20. 
 We believe in one Holy Apostolic and Catholic Church, the 
 spotless, stainless Bride of CHRIST, and in its inspired de- 
 crees and doctrines ; unto which whoso does not yield and 
 obey, cannot certainly say that he is a Christian. " Let him 
 be to thee as a heathen man and a publican," declared 
 CHRIST, " Who is the head of the body, the Church, the first- 
 born from the dead, that in all things He might have the 
 pre-eminence." Col. i. 8. 
 
 And do not suppose that because it is said the SON sitteth 
 at the right hand of the FATHER, therefore He also takes 
 precedence of the FATHER ; far from it. For how could the 
 uncircumscribed (this is the teaching of John of Damascus 
 in the 4th book on the Orthodox Faith, ch. 75) have a local 
 right hand ? For right and left hands belong to what is cir- 
 cumscribed. But by the right hand of the FATHER we 
 mean the right hand and the honour of Deity, on which the
 
 1 70 THE THIRD PART OF THE HOLY LITURGY. 
 
 SON of GOD, being before the ages as GOD and consub- 
 stantial with the FATHER, in these last days being incarnate, 
 sits in actual bodily shape. 
 
 "And we acknowledge one Baptism and three immer- 
 sions ; one baptism as being buried with the LORD through 
 Baptism, Rom. vi. 4 ; three immersions signifying the three 
 days of the LORD'S burial." Damascenus. And as once for 
 all the LORD'S death happened, so once for all we orthodox 
 are baptized. I say We orthodox, because we are acquainted 
 with the heresy of the Hemerobaptists, 1 who thought no one 
 could anyhow be saved who was not daily baptized ; of the 
 Marcionists, who used to baptize one or two on behalf of 
 those who had died ; of the Tatians, who taught three bap- 
 tisms ; of the Anabaptists, who re-baptized all whom they 
 would have baptized in infancy. All these the Damascene 
 Illuminator himself nobly rejects (iv. 82) agreeably with what 
 the blessed Paul says, Heb. vi. 6. " All who have been bap- 
 tized into the FATHER, and the SON, and the HOLY GHOST, 
 and are baptized afresh, these, he says, crucify CHRIST anew, 
 as says the divine Apostle." " For it is impossible as touching 
 those who were once enlightened, and so forth, to renew them 
 again unto repentance, seeing they crucify to themselves 
 CHRIST afresh." But we must with all our power securely 
 keep ourselves pure from foul works, that we may not again, 
 turning dog-like to our own vomit, make ourselves again 
 servants of sin. " For as the body without the spirit is dead, 
 so likewise faith without works is dead." James ii. 26. 
 
 Thus doing, by means of right faith and good works in 
 that life to come, in the Resurrection of the dead which we 
 all universally expect, (" Thus saith the LORD, behold I open 
 your sepulchres, and when I open your graves I will put a 
 new spirit in you, and ye shall live," Ezek. xxxvii. 12, 14,) 
 we shall be accounted worthy of the blessed raiment of those 
 four much renowned gifts. All of us full of light, like the 
 incorruptible body of CHRIST, Whose face shone as the sun, 
 
 1 [For Hemerobaptists, see Lightfoot's Colossians, p. 162, sq. TR.]
 
 THE HOLY CREED. 171 
 
 "and His garments became glistering, exceeding white." 
 Mark ix. 3. "Then shall the righteous shine forth like 
 the sun in the Kingdom of their FATHER." Matt. xiii. 43. 
 All of us immortal like the very body of CHRIST which " saw 
 not corruption in Hades." Ps. xvi. 10. " It is sown in cor- 
 ruption, it is raised in incorruption." i Cor. xv. 42. All of 
 us light like the very body of CHRIST, Who lightly with- 
 out any weight "walked upon the waters." Matt. xiv. 25. 
 " They shall put forth wings as eagles, they shall run and 
 not be weary." Isa. xl. 31. All of us subtle like the very 
 body of CHRIST, Who both preserved the skin He had from 
 His Mother-Maiden, and passed through closed doors, and 
 went through the stone of the sealed tomb. " It is sown a 
 natural body, it is raised a spiritual body," I Cor. xv. 44, not 
 absolutely spiritual, that is immaterial, but a spiritual body, 
 or one that transfuses itself like the actual body of CHRIST.' 
 " Handle Me and see, for a spirit hath not flesh and bones, 
 as ye see Me have." Luke xxiv. 39. All of us are to 
 grow " unto a perfect man, unto the measure of the stature 
 
 1 Natural, tyvxiKbs, some interpret to mean what is earthy and heavy, 
 spiritual, what is of subtler particles and light ; and these are followed by our 
 author. Others understand by natural what is corruptible, unhonoured, and 
 weak ; by spiritual, what is incorruptible, honourable, and glorious. Others 
 finally, among them S. Methodius, explain ^ivxn<bs of what is regulated by the 
 soul, spiritual what contains all the activity of the HOLY GHOST, and is regu- 
 lated by it. And this is clearly the more suitable interpretation, as being con- 
 firmed by what the blessed Paul at once adds, " There is a natural body, and 
 there is a spiritual body. So likewise it is written, The first man Adam be- 
 came a living soul, the last Adam a quickening spirit." And Chrysostom plainly 
 adopts this interpretation, though he mentions the other too. "It is sown a 
 natural body, it is raised a spiritual {body. What do you mean? is not this- 
 present body spiritual ? Yes, spiritual, but the other is far more so ; for now the 
 abundant grace of the HOLY SPIRIT flies off, when some people sin greatly ; 
 and even whilst the Spirit is present, the life of the soul pertains to the flesh, 
 and what is of such a character is empty apart from it ; then however not so, 
 but permanently the Spirit resides with the flesh of the righteous, and to it will 
 belong the dominion though the soul is still present. For something like this 
 he hinted at when he said, spiritual ; or meaning that it will be lighter and 
 more subtle, and able to ride upon the air : nay rather, both one and other." 
 (i Cor. Horn, xli.)
 
 172 THE THIRD PART OF THE HOLY LITURGY. 
 
 of the fulness of CHRIST," Eph. iv. 13; destined to "see 
 Him as He is," i John iii. 2, "face to face," i Cor. xiii. 12, 
 "and to be satisfied," Ps. xvii. 15, in hearing and seeing 
 " what eye hath not seen, nor ear heard, neither hath entered 
 into man's heart, what GOD prepares for them that love 
 Him," i Cor. ii. 9, unto the endless ages. Matt. xxv. 
 
 72. Ex. Tell me further, who thus arranged these 
 Articles ? 
 
 C. The twelve Articles of the Creed we have received 
 were drawn up in brief, (without being written, is the state- 
 ment of Cyprian in the explanation which he writes of the 
 same Creed ; and of Jerome in his 6ist Epistle addressed to 
 Pammachius,) at the beginning of the Gospel-preaching by 
 the Twelve holy disciples and Apostles of CHRIST ; yet the 
 Creed which we but now rehearsed, is the work of the First 
 General Holy Council at Nicaea, though the four last Arti- 
 cles and the addition about the HOLY GHOST were annexed 
 by the Second Council at Constantinople ; in fact, we are 
 told on the authority of Mark of Ephesus, that it was en- 
 tirely composed with the general consent of those inspired 
 Fathers by the Divine of Nazianzum. And that the Ortho- 
 dox Confession of Faith might never be altered through 
 lapse of time, Baronius tells how in the 447th year from our 
 Salvation, Pope Leo set up in the Temple of S. Peter two 
 silver plates, (weighing, says Anastasius, 94! pounds,) on 
 which he engraved in Greek and Latin the entire holy Creed 
 as we recite it to this day in the Church. 1 
 
 1 At the close of the sixth century after CHRIST the churches of Spain ventured 
 in the 8th article of the holy Creed, where it says, "Which proceedeth from the 
 FATHER," to add, "And from the SON." This addition was later received also 
 in the churches of Gaul and Germany, next also in those of Italy ; and as time 
 went on the Church of Rome herself authorized the addition which Pope 
 John VIII., writing to Photius, called blasphemy. In the time of Charlemagne 
 finally at a Council held in Aachen, envoys were sent to Pope Leo III. to insert 
 the addition. But the Pope not only did not consent, but had made the two 
 silver plates, about which our author tells, having written on them unfalsified 
 the Symbol of the Faith, on the one in Greek, on the other in Latin, and having 
 written below : These words I Leo have set down in love and for safeguard of
 
 THE HOLY CREED. 173 
 
 The Arians exhibited nine creeds at various false coun- 
 cils, writes Athanasius, and through one tiny iota all but 
 robbed the Church of the great mystery of the dispensation 
 of the Incarnation, allowing the SON of GOD to be called 
 Homoiousios (of like substance) with the FATHER, like Him 
 that is in substance, and a creature fashioned, like ourselves, 
 in the image of GOD, not Homoousios, of one and the same 
 substance. So also the Nestorians by change of a single accent 
 calling the Holy Virgin Thedtokos (proparoxyton), born that 
 is from GOD like all other creatures, did not believe her to 
 be Theotdkos (paroxyton), Mother of the SON of GOD. 
 
 Yet though so many of such influences warred against 
 orthodoxy, in the Patriarchate of Eusebius at Constantinople, 
 of George at Alexandria, of Leontius at Antioch, of Cyril at 
 Jerusalem, and when Felix was Pope in Old Rome, (Jerome 
 bewails this in his Ecclesiastical Writers addressed to Aca- 
 cius,) and during the reign at the same time of that great 
 beast, the apostate Constantius, who all at that time shared 
 in the Arian madness and supported it, on the other hand 
 the Catholic Church with its trophies of victory stands firm. 
 "And the gates of Hades shall not prevail against it." 
 Matt. xvi. 1 8. 
 
 the Orthodox Faith. And the Westerns, on the testimony of the Abbot Smar- 
 agdus, one of those sent to the Pope, who wrote an account of the interview, 
 confessing at the same time that he does not relate the Pope's actual words, only 
 the sense, as far as he could recollect, contend that Leo did not condemn the 
 Filioque, but allowed it should be said and sung, provided it were not added to 
 the Creed. But the ever memorable Nicephorus Theotoces, in his anonymous 
 Answer of an Orthodox to an orthodox brother on the Catholic Supremacy and 
 who are the separaters, and the schismatics, and the separated, &c., very wisely 
 observes that "either the whole account is the false statement of Abbot Smar- 
 agdus, or the Pope spoke thus out of complaisance to Charles ; because then the 
 Popes were subject to him and to his successors, and after their election used to 
 promise under oath that they would keep faith and obedience towards him. So 
 he submits and is overpersuaded. For when words are contrary to deeds, then 
 the deeds convince, not the words. But the preparation of the silver tablets is a 
 deed ; it follows that the words of Smaragdus go for nothing."
 
 174 THE THIRD PART OF THE HOLY LITURGY. 
 
 OF THE OZCUMENICAL HOLY COUNCILS. 
 
 73. Ex. You have told us several times about the (Ecume- 
 nical holy Councils explain to us briefly, one by one, what 
 they contain : because so we get clearer understanding also 
 of the very articles of the divine Creed, which you rehearsed. 
 
 C. First comes the first Nicene Council, which anathema- 
 tized Areius, who called the SON of GOD a creature. " Those 
 who say there was once when He was not, and before He 
 was born He was not, and that He arose out of the non- 
 existent, or say that He is of different hypostasis or sub- 
 stance, or that the SON of GOD is created or mutable or 
 variable, these the Catholic and Apostolic Church anathe- 
 matizes." It defined also about the holy passover that it 
 should not any more be kept on the I4th day of the moon, 
 as was the practice of the Judaizing Christians of Syria, nor 
 on any day except the LORD'S day, and that it should be 
 kept not later than the vernal equinox, to the overthrow of 
 those schismatical bishops who celebrated the Passover on 
 one and the same day with the Hebrews. 1 
 
 Here I cannot refrain from recounting the far-famed marvel 
 of that simple and saintly old man, who, as Gelasius narrates 
 in his Transactions of the Nicene Council, " in order that 
 GOD, Who taketh the wise in their own craftiness, might 
 show that His kingdom consists not in word but in power," 
 overthrew and silenced that great philosopher, who "with 
 frenzied demeanour boastfully attacked the most peaceful 
 Council, in hopes to be victorious, and borrowing boldness 
 
 1 Before the holy and General first Nicene Council, the Asiatic bishops were 
 at variance with the Westerns about the Feast of Passover, which the Asiatics 
 used to keep on the i4th day of the moon, whatever day of the week it might 
 be, but the Westerns on the Sunday after the i4th. The Asiatic bishops, how- 
 ever, cannot be called schismatics on this account, since their practice grounded 
 itself on primitive, and, as they alleged, Apostolic tradition, and the universal 
 Church could not be proved to have more. In fact, when Pope Victor wanted 
 to excommunicate the Asiatics on this ground, the Western bishops resisted him, 
 and in particular S. Irenseus.
 
 THE (ECUMENICAL HOLY COUNCILS. 175 
 
 from the diabolical trickery of oratory, pressed forward to 
 rebut the truth proclaimed by the Bishops." Then, I say, 
 when "our holy Bishops, on perceiving the man's simple 
 character and his guilelessness of learning, urged him not to 
 venture on the combat for fear of making himself a laughing- 
 stock among the ill-conditioned and the enemies of the 
 truth." 
 
 Spyridon was that triumphant old man, the Bishop of 
 Trimuthus, and acquainted with nought else but "JESUS 
 CHRIST and Him crucified." The story is told by Glycas in 
 the Chronicle, by Symeon the Metaphrast, Dec. 12, by Ni- 
 cephorus, viii. 15, by Rufinus, i. 3. But the philosopher was 
 glad to be beaten by the old man (such are the words of 
 Cedrenus, in the aoth year |of the reign of Constantine,) and 
 to all who had gathered to hear, he cried : " Listen, sirs ; so 
 long as I was paying attention to arguments, I matched 
 them with other arguments, and turned aside the assault by 
 the art of speech ; but when, instead of arguments, a sort of 
 divine force proceeded from this old man's mouth, arguments 
 were of no avail any more to array against such force." 
 
 This is the force which,.as we have had it from tradition, 
 is marvellously seen to be included in a brief epigram by the 
 pious Barbesius, in the life he lately printed at Messina, in 
 Sicily, of this our guardian and patron. The epigram is 
 this : 
 
 " Spyridon laterem dum dextra strinxit, ab ipso 
 
 En subito tellus exiit, ignis, aqua. 
 
 Sicque Patrem terra, unda et Natum, Pneumaque flamma 
 Ostendit, Trinum simplicitate Deum." 
 
 This the most wise Metropolitan of Philadelphia, Gerasi- 
 mus Blachus, translated into Greek : " With his right hand 
 Spyridon grasped a tile ; thence leapt forth suddenly earth, 
 fiery flame, water. Thus earth declares the FATHER, much 
 water the SON, and flame the SPIRIT, threefold Unity in 
 single nature." 
 
 Let any one consider what joy was then felt by Apollo-
 
 176 THE THIRD PART OF THE HOLY LITURGY. 
 
 dorus of Corcyra, who was then present, one of those inspired 
 Fathers, when, owing to Spyridon's prize of victory, he looked 
 forward in the spirit to the conqueror of that day being the 
 continual city guardian of his metropolis, its vigorous patron 
 and champion. All this favour our Corcyrasans owe to one 
 George Calochaeretes, grandfather of Asimina, the ancestress 
 of blessed memory of us Bulgari (from whom we get the dis- 
 tinguished right of the custody of the famous Relics,) who, 
 in A.D. 1453, fleeing before the godless and brutal violence of 
 the Hagarenes, transferred from Constantinople such a 
 priceless treasure, with which he so enriched, glorified, and 
 blessed Corcyra. 
 
 The second CEcumenical holy Council is the First Council 
 of Constantinople, which anathematized Macedonius, who 
 called the HOLY GHOST a creature, concerning Whom the 
 Divine of Nazianzum thus taught before the Council : " If 
 He be GOD, He is not a creature, for what is created is 
 reckoned with us, who are not Gods ; but if He be a creature, 
 He is not GOD, for He began to be in time, and whatsoever 
 had a beginning, there was when it was not ; now that 
 whereto the was-not is antecedent, has no proper existence ; 
 but how can what does not properly exist be GOD ? Not 
 any one therefore of the Three is a creature," and so on. It 
 anathematized also the Eunomians, who said the SON of 
 GOD was of different substance ; and the Apollinarians, who 
 held that from the womb of the spotless Mother of GOD the 
 flesh of CHRIST went forth without reason ; since they alleged 
 that the Deity performed in CHRIST the operations of the 
 Reason and of the Godhead. It anathematized also Valens 
 and the rest who believed the SON to be in all things like 
 the FATHER, but would not allow CHRIST to be called 
 homoousios, in agreement with the Orthodox, nor homoiou- 
 sios in agreement with the Arians, nor heteroousios in agree- 
 ment with the Eunomians, because they said the divine 
 Substance is incomprehensible. 
 
 Thirdly comes the Council of Ephesus, which anathema-
 
 THE (ECUMENICAL HOLY COUNCILS. 177 
 
 tized Nestorius, who said that the All-holy Virgin did not 
 give birth to the SON of GOD personally incarnate of her, 
 but to a mere man, and then He was united to the Godhead, 
 and so he would not in any fashion call the Mother of GOD, 
 as we said, Theotdkos. 1 Of this the great Cyril writes : 
 " We do not preach a man deified, but we confess GOD in- 
 carnate. He Who in substance is without mother, and by 
 dispensation is without father on earth, entitled His own 
 handmaid His Mother." And Proclus, then of Cyzicus, 
 whilst the heresiarch Nestorius was sitting in his great 
 church, thus expressed himself before the most holy Council : 
 " We are summoned together here by the holy Mother of 
 GOD, the Virgin Mary, the spotless treasure of Virginity, the 
 reasonable Paradise of the second Adam, the workshop 
 wherein the two natures were united, the assembly-room of 
 the contract of salvation, the bridal-chamber wherein the 
 Word espoused flesh, the living bush of nature, which the 
 fire of the Divine travail consumed not, the truly light cloud, 
 which supported in the body Him Who rides upon the 
 cherubim, the fleece pure and free of the rain from heaven, 
 whence the Shepherd clothed Himself with the sheep, the 
 handmaid and Mother, the Virgin and Heaven, the only 
 bridge between GOD and man, the awful Loom of the Dis- 
 pensation, wherein the coat of union was mystically woven, 
 whereof the weaver is the HOLY SPIRIT, His attendant the 
 power that overshadowed from on high, His wool the original 
 fleece of Adam ; His woof, the spotless flesh taken from the 
 Virgin ; His shuttle, the boundless grace of Him Who wore 
 that flesh ; the artificer, the Word Who leaped down through 
 the hearing. W T ho understands ? who hath heard ? how GOD 
 dwelt in the womb yet without circumscription, and Him 
 
 1 Nestorius blasphemously taught that there was a difference between the 
 SON and Word of GOD on the one hand, and, on the other, Him Who was born 
 of the Virgin Mary, a mere man, only by favour called GOD and the SON of GOD, 
 and united to the SON of GOD, not hypostatically, but by good pleasure and 
 sameness of will. 
 
 N
 
 178 THE THIRD' PART OF THE HOLY LITURGY. 
 
 Whom Heaven could not contain, the Virgin's womb did 
 not straiten." 
 
 Fourthly comes the Council of Chalcedon, which anathe- 
 matized Eutyches the Archimandrite and his fellow-work- 
 man Dioscorus, who said that there were two natures in 
 CHRIST before the union, namely, the Godhead and the 
 Manhood, yet afterwards there remained but one nature, 
 namely, the Godhead. 1 Wherefore Flavian of Constantinople 
 " pronounced Him synodically to be perfect GOD and perfect 
 Man at the same time, of one substance with the FATHER as 
 touching the Godhead, and of one substance with His Mother 
 too touching the Manhood. For in two natures, but one 
 hypostasis and one person, we acknowledge one CHRIST, 
 one SON, one LORD : and those who preach two sons, or 
 two hypostases or two persons, but do not declare that our 
 LORD JESUS CHRIST, the SON of the living GOD, is one and 
 the same, we anathematize and pronounce to be alien from 
 the Church." 
 
 The same is affirmed by Leo of Rome (whose memory the 
 Church celebrates on the i8th February) in his holy Epistle 
 to Flavian himself. " Either form operates in conjunction 
 with the other, whatsoever it has peculiar to itself, the Word 
 effecting that which belongs to the Word, and the body bring- 
 ing to pass what belongs to the body one is conspicuous 
 through miracles, the other falls under ill-treatment. And 
 as the Word is inseparable from the equality of the FATHER'S 
 glory, so the body has not quitted the nature of our race ; for 
 one and the same is truly SON of GOD and truly Son of Man, 
 in one respect GOD, as in the beginning the Word was, and 
 was with GOD, and the Word was GOD ; in another respect 
 Man, in so much as the Word became flesh and dwelt 
 among us." 
 
 On this Epistle's being read before the most holy Council, 
 it is said all the Fathers shouted with one accord, " This is 
 
 1 Concerning Eutyches and the heresies that took their origin from him, see 
 the Rudder, last note in the Introduction to the Fourth Council.
 
 THE (ECUMENICAL HOLY COUNCILS. 179 
 
 the Faith of the Apostles, this is the Faith of the Fathers, so 
 we all of us believe ; the orthodox believe so ; anathema to 
 every one that believeth not so." And I observe that among 
 the rest of the testimonies of the holy Doctors of the Church, 
 which refer to this Epistle, namely of Hilary, Gregory the 
 Theologian, Ambrose of Milan, John of Constantinople, and 
 Cyril of Alexandria, there are also three testimonies of the 
 most holy Bishop Augustine (so we read in the very Acts of 
 the Council, Act 2) : ist, from the Epistle to Volusianus ; 
 2nd, in the exposition on the Gospel according to S. John ; 
 3rd, in the treatise on the exposition of the Faith. I observe 
 further that Pope Gregory, called Dialogus, wrote likewise 
 on the Four Holy Councils themselves, as receiving and 
 reverencing them like the Four Holy Gospels of CHRIST. 
 So high is the eminence and authority of the holy (Ecu- 
 menical Councils. 
 
 The Fifth holy General Council is the Second Council of 
 Constantinople, which anathematized Theodore of Mopsu- 
 estia, who said that GOD the Word was different from 
 CHRIST Who was troubled by the affections of the soul 
 and the desires of the flesh. It anathematized also the 
 heresy of Peter the Fuller, and all the Patripassians who 
 added to the hymn Trisagion, " Who wast crucified for us," 
 an opinion which the great light of the scholastic theology, 
 John of Damascus, said, "crucified the FATHER and the 
 HOLY GHOST with the SON," Bk. iii. c. 54.' It anathema- 
 tized also many doctrines of the great Origen, as the pre- 
 existence of souls, the animation of the heavenly bodies, 
 the termination of punishment, and the future salvation of 
 
 1 Nicodemus pointed out (Pedal, on sth Council) that Peter the Fuller was 
 not anathematized by this holy (Ecumenical Council, as our author says here, 
 but long before by the Council held against him in Rome in the time of Felix 
 of Rome, and Acacius of Constantinople and the Emperor Zeno. But besides 
 Theodore of Mopsuestia and Origen the Fifth Council anathematized the Reversal 
 of the Twelve Chapters of Saint Cyril of Alexandria composed by the blessed 
 Theodoret (i.e. his twelve anathemas against the doctrines of Nestorius) and the 
 Epistle to the Persian Maris, current under the name of Ibas of Edessa, which 
 is full of Nestorian heterodoxy.
 
 180 THE THIRD PART OF THE HOLY LITURGY. 
 
 Beelzebub with all his foul legions, and the rest of his 
 absurdities. 
 
 The Sixth Council is the Third of Constantinople, which 
 anathematized Macarius of Antioch with all the Monothe- 
 lites ; who asserted of the two wills and activities of CHRIST : 
 " I speak not of number, but of the divine-human activity of 
 CHRIST, according to S. Dionysius." And it was synodically 
 determined that in the hypostasis of the GOD-Man Word 
 " both forms operate in conjunction each with the other, 
 whatever it has proper to itself ; the Word operating that 
 which is proper to the Word, and the body effecting that 
 which is proper to the body," as we saw it previously defined 
 even in the Fourth Council. But there were some who held 
 with the thrice-cursed Macarius, Honorius of Rome, Sergius 
 and Pyrrhus, and Paul and Peter, all of Constantinople, and 
 Cyrus of Alexandria, whom by name the Council denounced 
 in its 1 7th Act. 
 
 The Seventh holy (Ecumenical Council is the Second 
 Nicene Council, which anathematized the Iconoclasts, or 
 Image-fighters, and enjoined the formal worship of the holy 
 Images. Since "the honour done to an image, it says, 
 passes to the original, and he who worships the image wor- 
 ships therein the person of him who is sculptured ; and to 
 them it is right to offer salutation and honourable worship, 
 not however the true Latreia which belongs to our faith ; 
 for in proportion as they are continuously seen through the 
 representation of an image, so much are those who view 
 them stirred to the remembrance of the original, and to 
 regard them with affection." 
 
 Honourable adoration is what the holy inspired Fathers 
 call what is generally termed Douleia, which belongs to the 
 images and the Saints, and was so named since " it is 
 offered to the saints as servants and ministers of GOD ;" so 
 teaches the Damascene in his 3rd book on Images, just 
 as " the Emperor, he says, is served when he sees the servant 
 that he loves reverenced, not as Emperor, but as minister and
 
 THE (ECUMENICAL HOLY COUNCILS. l8l 
 
 subject." With like intent Balaam is said to have adored the 
 angel of GOD, Numb. xxii. 31 : "And he sees the Angel of 
 the LORD standing in the way, and his sword drawn in his 
 hand, and he bowed down and adored on his face." 
 
 Latreia is not given to images or to Saints, or even to the 
 Angels, but only to the GOD and Former ; and the first kind 
 of adoration is what the great illuminator of Damascus de- 
 scribes in his treatise on the subject. The first kind of 
 adoration, he says, is by way of Latreia, which we address 
 to GOD Who alone is by nature adorable. In this way the 
 Son of thunder, the evangelical John, Rev. xix. 10, says, 
 "And I fell before his feet (that is the Angel's) to adore 
 him, and he saith to me, See thou do it not ; I am thy fellow- 
 servant." According to that command, " Thou shalt not 
 serve nor worship other gods, because I am a jealous GOD," 
 Ex. xx. 5. 
 
 In the divine and holy Liturgy we honour the holy Bread 
 and the Wine as sanctified, and as being emblems of the 
 LORD'S Body and Blood ; nay, we adore with Latreia, as 
 being then changed into CHRIST'S Body and Blood ; since 
 thenceforward CHRIST is found on the Altar, no more 
 symbolically, but actually and essentially. " For I show 
 you not Angels or Archangels, or Heavens and Heaven of 
 Heavens, but the very Master of them all," so wrote the 
 great Chrysostom (i Cor. Horn. 24) about the Bread of 
 Celebration over which we give thanks. 
 
 To the All-holy Virgin neither Latreia nor Douleia is suit- 
 able, but the honour and adoration of Hyperdouleia ; foras- 
 much as she alone who is higher than the cherubim and 
 more glorious than all creation, was esteemed so worthy as 
 to receive within her the SON and Word of GOD in such 
 fashion that we can say she was united and identified with 
 Godhead. Her the HOLY SPIRIT overshadowed, the power 
 of the Most High, even of the GOD and FATHER Himself, 
 the entire All-holy Trinity. With her the heavenly hosts 
 rejoice, with her the things on earth dance for joy. And
 
 1 82 THE THIRD PART OF THE HOLY LITURGY. 
 
 all the saints are called simply saints, the Mother of GOD 
 is called supremely holy and All-holy, so the reverence of 
 Hyperdouleia itself is due to her, the adoration of Hyper- 
 douleia. 
 
 " The holy furniture too is adored, as set apart for GOD. 
 I mean, the holy gospels, patens and chalices, censers, 
 lamps and tables : we adore Mount Sinai and Nazareth, 
 the Bethlehem manger and the cave, holy Golgotha, the 
 wood of the Cross, the nails, the sponge, the reed, the holy 
 spear of salvation, the raiment, the coat, the linen cloths, 
 the swathing bands, the holy tomb, the fountain of our 
 Resurrection, the stone of the sepulchre, Sion the holy 
 mountain, the Mount of Olives too, the sheep gate, the 
 happy grove of Gethsemane : not for their natural qualities, 
 nor with Latreia or Hyperdouleia or Douleia : but because 
 they are receptacles of divine operation, and through them 
 GOD was pleased to effect our salvation." These are the 
 words of the great Father in his 3rd discourse about Images. 1 
 Thus S. Ambrose in his Funeral Sermon on Theodosius 
 writes of the blessed Helena that " she did not adore the 
 wood of the Cross ; for this is a Gentile custom and is the 
 vanity of the ungodly ; but she adored Him Who hung upon 
 the Tree and is signified by the Title." The Israelites trem- 
 bled because of the Ark, we perceive how they honoured, 
 how they reverenced the Tables of the covenant, Aaron's 
 Rod, honouring and worshipping, not wood and stones, but 
 the most venerable dispensation of GOD made in them and 
 through them and the divine good pleasure. Baltasar's 
 kingdom was overthrown because he made the people be 
 served in the priestly vessels : so we read in Scripture. 
 
 OF THE PRAYERS AND SUPPLICATIONS BEFORE THE 
 CONSECRATION. 
 
 74. Ex. What you have said contents us about the holy 
 General Councils. Let us now return to our subject. What 
 
 1 Damascene and Chrysostom.
 
 PRAYERS BEFORE THE CONSECRATION. 1 83 
 
 is the meaning of the Air, waved over the precious gifts at 
 the time when the holy Creed is recited, and why is this 
 added, " Let us stand orderly, let us stand in fear," and the 
 rest? 
 
 C. This lifting aloft of the Air signifies the height of the 
 doctrines of the orthodox Faith, set forth in the holy Creed : 
 and the priests wave it with trembling, thus showing how we 
 must with fear and trembling hear and love these things, and so 
 at once is added, " Let us stand orderly, let us stand in fear." 1 
 
 S. Germanus says that the Air is raised at this time and 
 the Gifts are uncovered, as a type of the stone rolled away 
 from the door of the sepulchre. " The Angel, he says, comes 
 up in white array, rolling back the stone of the Tomb with 
 his hand ;" since the Air, as he said above, " stands and is 
 spoken of for the stone, with which Joseph made the sepulchre 
 sure." And so the waving of the Air above the precious Gifts 
 shows the great earthquake, which then took place. " And 
 behold there was a great earthquake ; for an angel of the 
 LORD descended from heaven and came and rolled away 
 the stone from the door," Matt, xxviii. 2. 
 
 Others interpret allegorically that the Air is thus shaken 
 in the air as a symbol in fact of the unclean spirits, which 
 either from'licentious self-love and boundless insolence as the 
 Thomists teach, 2 or from spiritual extravagance, as the Sco- 
 tists maintain, fell like lightning from their thrones, until 
 when Michael supreme over the rest of the powers has said, 
 " Let us stand in order, let us stand in fear," at once that 
 pernicious influence has ceased, the heavenly ranks are at 
 
 1 But the holy Ritual says that the Air is raised, because now has come the 
 time of consecrating the precious gifts. And .that whereas the deacon whose 
 business it is to fan the holy gifts is at this time found outside the sanctuary, 
 therefore the priest, or the priests if there be "many ministering together, shakes 
 the Air above the gifts. If however it be a high priest ministering, he takes no 
 share in such fanning, as being the work of the inferior ranks ; but he bows his 
 head, signifying the obedience to GOD both of his own soul and of the whole 
 Church, ( 200). 
 
 2 Namely, disciples of Aquinas. This, however, is not the opinion of Aquinas, 
 but the general opinion of the Fathers.
 
 184 THE THIRD PART OF THE HOLY LITURGY. 
 
 peace, and because of the grace in which alone they were 
 formed, they have been in a moment deemed worthy of the 
 divine blessedness, waiting continually and sinlessly (such 
 is the common interpretation of the Schoolmen) for one 
 endless and unchanging glory. 
 
 And this reminder of the transgression and fall of Lucifer, 
 at the reading of the holy Creed, is to the shame and con- 
 fusion of Heresiarchs, who having no love for the Evangelic 
 doctrines of the Faith have fallen away, thrice miserable ! 
 with all their followers into one general pit of the outer fire 
 prepared for Lucifer himself and his angels. On the other 
 hand the Orthodox and Faithful, bringing their reason into 
 captivity to the obedience of the saving Articles of the 
 Evangelic Faith and saying with the Archangel Michael, 
 " Let us stand in order, let us stand in fear," in peace far 
 from schisms, far from presumptuous opinions, heresies and 
 apostasies, hear at once in pledge of the coming everlasting 
 happiness the words 
 
 The grace of our Lord Jesus Christ and the love of God 
 even the Father, and the Communion of the Holy Ghost be 
 with us all. 
 
 Here you observe that grace, love and communion are 
 adduced as personal attributes of the FATHER, SON and 
 HOLY SPIRIT in the same way as they were adduced by the 
 blessed Paul in 2 Cor. xiii. 14. " The grace, he says, of the 
 LORD JESUS CHRIST and the love of GOD and the com- 
 munion of the HOLY SPIRIT be with you all. Amen." And 
 love is particularly assigned as the love of GOD even the 
 FATHER, since (i John iv. 9) "Herein was the love of GOD 
 manifested, that GOD hath sent His only-begotten SON 
 into the world that we might live through Him : herein is 
 love, not that we loved GOD, but that He loved us and sent 
 His SON as a propitiation for our sins." Grace is attributed 
 to the SON, since also " the gift abounded to the many in 
 grace which is by one Man JESUS CHRIST," Rom. v. 15, and
 
 PRAYERS BEFORE THE CONSECRATION. 185 
 
 lower down, " Much more they which receive the abundance 
 of grace and of the gift of righteousness shall reign in life 
 by one JESUS CHRIST," Rom. v. 17. Communion is attri- 
 buted to the HOLY GHOST, since it is clear that He com- 
 municated or imparted Himself to the Apostles and the 
 Saints, and it is this which is day by day invoked and 
 communicates, imparts and operates in the Church what 
 transcends reason and thought. " And there appeared unto 
 them tongues parting asunder like as of fire, and it sat upon 
 each one of them ; and they were all filled with the HOLY 
 SPIRIT," Acts ii. 3, 4 ; and afterwards " I will pour forth of 
 My SPIRIT upon all flesh," &c. In Holy Baptism this com- 
 munion of the HOLY SPIRIT is invoked. " Thou therefore, 
 O King, lover of men, be present also now by the visitation 
 of Thy HOLY SPIRIT and sanctify this water." At the chrism 
 of the Holy Unction we introduce this communion of the 
 All-holy SPIRIT : " The seal of the gift of the HOLY SPIRIT, 
 Amen." And in the divine and holy Liturgy this beyond 
 all else is sought. " O LORD, Who at the third hour didst 
 send on Thy Apostles Thy All-holy SPIRIT, take Him not 
 from us, O good LORD." 1 For "whatsoever the HOLY 
 SPIRIT shall touch, this has been hallowed and changed," 
 the great bishop of Jerusalem in his Catechetics did not 
 cease to cry aloud about this. 
 
 Nevertheless properly love, grace, and communion are not 
 personal attributes, but essential, and are of the nature of 
 GOD ; and just as the FATHER is LORD, the SON LORD, and 
 the HOLY GHOST LORD ; the FATHER immortal, the SON 
 immortal, the HOLY GHOST immortal ; the FATHER Al- 
 mighty, the SON Almighty, the HOLY GHOST Almighty : so 
 the FATHER is love, the SON love, and the HOLY GHOST 
 love : the grace which is in the FATHER, the same is in the 
 
 1 It is prayed for in the words of the Invocation, " And we beseech, and pray 
 and supplicate, send down Thy HOLY SPIRIT upon us," &c. And the prayer, 
 " O LORD, Who didst send Thy All-holy SPIRIT," is intercalated and ought not 
 to be spoken, as we shall show in the following chapter.
 
 1 86 THE THIRD PART OF THE HOLY LITURGY. 
 
 SON, and the same is in the HOLY GHOST : and the com- 
 munion of the HOLY GHOST is none other than the common 
 grace of the Supersubstantial Trinity, as we said at first. 
 And as there is one LORD, not three LORDS ; one immortal, 
 not three immortals ; one GOD Almighty ; so of FATHER, 
 SON, and HOLY GHOST, the love is one, the communion is 
 one, the grace is one. 1 
 
 And the Thessalonian comments concerning this moment 
 in his Temple, how " the doors of the Sanctuary are again 
 shut, since it is not meet for all to see the Mysteries, but 
 only those concerned with the work of the Priesthood. And 
 as there is order of degree among the Angels ; for the fore- 
 most there share directly in the divine light ; the second 
 through the first, and the last through the intervening sets, 
 as Dionysius the wise divine says ; so also one may see in 
 the church ; for the Celebrant approaches directly to the 
 holy Table ; but the Priests and ministers approach through 
 him ; and through the priests and ministers the laity partake 
 of the awful Rite and of the Holy Hymns. This people says 
 not ' LORD, have mercy,' but ' For many years, O Master/ 
 praying after a sort that he may prosper in his ministry, and 
 may continue long in the priestly office. And the choirs on 
 all hands sing, in reply to the High Priest, when he promises 
 us through the Blessing (Eulogia,) GOD'S grace and love." 
 
 Let us attend to offer the Holy Oblation in peace. 
 
 On every occasion the priest moves the people to peace ; 
 and according to Chrysostom, in 3rd Horn, to Col. : " When 
 the President of the Church has entered, he says at once, 
 Peace to all ; when he gives the blessing, Peace to all j 
 when he orders the salutation, Peace to all ; when the Sacri- 
 fice is over, Peace to all ; peace in the Churches, in the 
 
 1 In the printed Liturgy of S. James the corresponding exclamation stands 
 thus: "The love|of the LORD and FATHER, the grace of the LORD and GOD 
 [Neale, SON. ED.] and the communion and gift of the HOLY SPIRIT, be 
 with you all." Where I think we should read, "the grace of the LORD and 
 GOD, our SAVIOUR JESUS CHRIST."
 
 PRAYERS BEFORE THE CONSECRATION. 187 
 
 supplications, in the salutations, once, twice and thrice, and 
 oftentimes he gives it." And of a surety love is, as we said, 
 the most substantial and inward sign of each Christian ; 
 and CHRIST had nothing else in His mouth than " Peace to 
 you, Peace I leave to you, My peace I give to you," (John 
 xiv. 27), whence Nicolas Cabasilas observes how not only 
 ought the holy offering to be in peace, but let this actually be a 
 sacrifice and gift. " And we offer not only in peace, but offer 
 peace itself as a gift and fresh sacrifice." 
 
 Mercy of peace, sacrifice of praise. 
 
 " For we offer mercy," says he, " and not sacrifice ; but 
 mercy is the fruit of firm and unalloyed peace," so the same 
 doctor pursues his comment. And Isidore of Pelusium, 
 (Epist. i.) intends by peace not merely love and quietness, 
 which we are bound to maintain among ourselves, but also 
 the inseparable union with our LORD and GOD Himself, as 
 we said. " Thou gavest us peace, O LORD, mutual concord. 
 But grant us peace, indissoluble union with Thee, that being 
 at peace with Thy Spirit, we may be indivisible from Thy 
 love." And this is what the people answer 
 
 And with thy spirit. 
 
 Though other Doctors interpret this as not referring so 
 much to the HOLY SPIRIT, as to the Priest's spirit or his soul 
 which is called spirit and not soul at such like holy moments, 
 as being the faculty which is quickened and divinized by the 
 GOD-imitating rite of divinest sovereignty in the mysteries 
 of CHRIST. The blessed Paul too calls the soul spirit. (2 
 Tim. iv. 22.) " The LORD JESUS CHRIST be with thy spirit." 
 And the great Chrysostom, 2 Cor. " In the most tremendous 
 mysteries the Priest prays over the people, and the People 
 pray over the priest ; for the reply, ' With thy spirit,' is 
 nothing else than this." 1 
 
 1 Horn. 18. By Spirit is meant the spiritual gift of the priest. Comp. Chrys. 
 i Cor. horn. 36. "Wherefore when we begin to speak, the people reply, To 
 thy spirit, showing that in old times they thus spoke, moved not by their proper 
 wisdom, but by the Spirit."
 
 1 88 THE THIRD PART OF THE HOLY LITURGY. 
 
 Let us lift rip our hearts. 
 
 " Then the priest," such is the comment of the blessed 
 Germanus, " lifting up all to the Heavenly Jerusalem above, 
 wherein our feet were standing before the Fall, even in thy 
 courts, O Jerusalem, cries, Look to it ; let us hold up our 
 hearts, from things of earth let us raise our perceptions to 
 the King above, and let us do what is pleasing to Him." 
 And all make answer, We lift them up unto the LORD. " Up 
 with our hearts, let us set our affection on things above, not 
 on things upon earth," is the note of Symeon. " And they 
 for their part agree and say they have their hearts there, 
 where our treasure is, where CHRIST sitteth on the right 
 hand of the FATHER." 
 
 We lift them up unto the Lord. 
 
 " For in truth, at that awful moment," teaches Cyril of 
 Jerusalem, "we must lift up our heart to GOD, and not 
 keep the heart below about the earth and earthly things. 
 Earnestly, therefore, the priest enjoins at that time that all 
 should forsake secular thoughts, home cares, and set the 
 heart in heaven with the Lover of men. Then make answer, 
 We lift them up unto the LORD, agreeing thereto by reason 
 of what you confess. But let not such an one be present 
 as to say with his mouth, We lift them up unto the LORD, 
 but with his mind to keep his thoughts about secular con- 
 cerns." 
 
 Let us give thanks unto the Lord. 
 
 So having ascended with mind and heart into heaven, the 
 priest moves the faithful to give thanks to GOD, the great 
 Supplier and Giver of all good things. " Copying the first 
 Priest" is the comment of Symeon of Thessalonica, " when 
 He gave thanks to GOD and the FATHER, before He handed 
 us the Mystery of the Communion, he too before the prayer 
 of consecration, in which the holy gifts are dedicated, offers 
 this thanksgiving unto GOD and the FATHER of our LORD
 
 PRAYERS BEFORE THE CONSECRATION. 189 
 
 and GOD and SAVIOUR JESUS CHRIST." And the people 
 reply, 
 
 // is meet and right. 
 
 Consequently it is not the priest alone, but all the people 
 that give thanks and send the service to GOD. " For 
 neither does he alone give thanks," is the comment of the 
 great Chrysostom, 2 Cor. viii. 24, " but all the people too ; for 
 having first ^teceived their answer, and upon their agreeing 
 that this is meetly and rightly done, then he begins the 
 thanksgiving." 1 And thus " alone he utters mysteries to 
 GOD alone," as S. Germanus says. And Cyril of Jerusalem, 
 " We are really bound to give thanks, because, unworthy as 
 we are, He called us unto so great grace ; because, whilst we 
 were enemies, He reconciled us : because He vouchsafed 
 unto us the spirit of adoption. Thereupon say, It is meet 
 and right. For we, in giving thanks, do what is meet and 
 right : though He for His part did not what was right, but 
 beyond what was right, in that He benefited us, and vouch- 
 safed us so great boons." Here S. Clement, in the inspired 
 promises of the Apostolic Constitutions, introduces a prayer 
 truly holy and of deep compunction, which as a flood brim- 
 ming with the great things of GOD, and full of all theological 
 teaching, I think it an evident sin to pass in silence. 
 
 It is verily meet and right before all things to celebrate 
 Thee Who art truly GOD, Who art before creation. From 
 Whom the whole family in heaven and earth is named ; Who 
 alone art unbegotten, without beginning, supreme, and above 
 creation ; Who art ever the same and unchanging ; from 
 Whom are all things, as though from some starting line they 
 
 1 Horn. 18. From these passages of Chrysostom and Cyril, it becomes clear that 
 this alone ought to be the people's answer, It is meet and right, as our author 
 too has it, not as some assert, It is meet and right to worship, &c. So too S. 
 Germanus, " Let us give thanks to the LORD . . . Because it is meet and right, 
 say the people." (Comp. Lit. of S.James and Apost. Const. VIII. 12.) Con- 
 cerning Let us give thanks to the LORD, Argentes conjectures, with good proba- 
 bility (III. 2, art. 18) that it signifies not merely the simple thanksgiving, but 
 also the celebration of the unbloody sacrifice, which is called Eucharist.
 
 190 THE THIRD PART OF THE HOLY LITURGY. 
 
 came into existence. For Thou art knowledge without begin- 
 ning, eternal vision, ungenerated hearing, untaught wisdom, 
 foremost in nature and alone in essence, and above all reck- 
 oning, Who broughtest all out of nothing into being through 
 Thy only-begotten SON ; having begotten Him before all 
 ages immediately by Thy sole will and power and goodness, 
 the only-begotten SON, GOD the Word, the living Wisdom, 
 first-born of all creation, the Angel of Thy great counsel, 
 Thy High Priest, the King and LORD of all nature spiritual 
 and visible, Who is before all, through Whom are all things. 
 For Thou, O GOD eternal, through Him hast made all, and 
 through Him makest the universe worthy of due providence. 
 For by Whom Thou gavest existence, by Him Thou didst 
 give well-being, Thou the GOD and FATHER of Thy only- 
 begotten SON ; Who through Him didst before all make the 
 Cherubim and Seraphim, worlds and hosts, powers and 
 authorities, principalities and thrones, Archangels and An- 
 gels, and thereafter didst make through Him this visible 
 world and all that is therein. For Thou didst set the hea- 
 ven as a vault, and spread it out as a curtain, and found 
 the earth on nothing by pure will ; Who didst establish the 
 firmament and arrange night and day ; Who didst bring 
 forth light from Thy treasures, and in the array thereof didst 
 bring in darkness to give rest to the animals that move in 
 the world ; Who didst ordain the sun in heaven to govern 
 the day, and the moon to govern the night, and didst in- 
 scribe the choir of the stars in heaven for the praise of Thy 
 majesty ; Who didst make water for drink and cleansing ; 
 air of life for breathing and utterance of sound by the 
 tongue smiting the air, and for hearing thereby made efficient 
 as admitting the perception of the speech which falls upon it ; 
 Who madest fire for comfort in darkness, to relieve our 
 needs, that we may be warmed and lighted thereby ; Who 
 didst divide the great sea from the land, and make the one 
 navigable, the other to be trodden by the feet ; and didst 
 make the one abound with living things small and great, and
 
 PRAYERS BEFORE THE CONSECRATION. 191 
 
 fill the other with tame and wild, and deck it with various 
 plants, and crown it with herbs, and adorn it with flowers, 
 and enrich it with seeds ; Who didst gather the abyss to- 
 gether and enclose it in a vast vessel, making oceans stored 
 with salt water in heaps, and didst fence it in with gates of 
 finest sand ; Who by winds dost now raise up its crests to 
 the height of mountains, now lay it low like a plain ; at one 
 time madden it with a storm, at another smooth it with a 
 calm so as to be easy for shipgoing mariners to journey 
 over ; Who with rivers didst gird in the world Thou madest 
 by CHRIST, and flood it with torrents, and drench it with 
 perpetual fountains, and with mountains hem it in to be an 
 immovable most firm seat of earth. For Thou didst re- 
 plenish Thy world, and adorn it with fragrant and healing 
 herbs, with many diverse animals, strong and weak, for food 
 and labour, tame and wild, with hissings of creeping things, 
 cries of various fowls, revolutions of years, numbering of 
 months and days, with order of seasons, with courses of 
 clouds big with rain, for the seeds of fruit, the support of 
 animals, the system of winds that blow when they are com- 
 manded by Thee, for the multitude of trees and plants. And 
 not only didst Thou create the world, but didst make man 
 therein the citizen of the world, manifesting him as an 
 orderly world. For Thou saidst in Thy wisdom, Let Us 
 make man after our image and according to our likeness, and 
 let them rule over the fishes of the sea and the fowls of the 
 heaven : wherefore also Thou hast made him of an immortal 
 soul and separable body, the one out of that which is not, 
 the other out of the four elements ; and hast given him in 
 soul reasonable discernment, distinction between piety and 
 impiety, observance of just and unjust, and in body gavest 
 the perception of the five senses, and the power of locomo- 
 tion. For Thou, O GOD Almighty, through CHRIST didst 
 plant Paradise in Eden eastward, with array of all kinds of 
 trees for food, and introduce him therein as in a wealthy 
 home ; and in making him hast given him a law innate, that
 
 192 THE THIRD PART OF THE HOLY LITURGY. 
 
 at home and in himself he may have the seeds of the know- 
 ledge of GOD. And having brought him into the Paradise 
 of delight, Thou grantedst him authority over all to partake 
 thereof, and forbadest the tasting of one only thing in hope 
 of what was better, that if he should keep the commandment 
 he might receive immortality as reward thereof ; but when he 
 neglected the commandment, and by deceit of the serpent 
 and advice of the woman tasted the forbidden fruit, Thou 
 didst justly expel him from Paradise, only in Thy goodness 
 didst not overlook him utterly perishing ; for he was Thy 
 handiwork ; but subjecting to him the creation, Thou hast 
 given him by his proper sweat and toil to provide himself 
 with food, all things being made to grow and increase and 
 ripen by Thee : and in time, having for a short while made 
 him sleep, Thou calledst him with an oath to regeneration ; 
 having abolished the sentence of death, Thou promisedst 
 life by resurrection. And not so only, but having poured 
 forth his offspring to a countless multitude, such as waited 
 for Thee Thou didst glorify, but those who revolted from 
 Thee Thou didst punish. And Abel's sacrifice Thou accept- 
 edst as of a pious worshipper, but from Cain the brother- 
 slayer's gift Thou didst turn away, as of one under a curse ; 
 and further, Seth and Enos Thou didst accept and Enoch 
 didst translate. For Thou art the Creator and supplier of 
 need, and giver of laws, and recompenser of those who keep 
 them, and punisher of such as transgress them. Who 
 broughtest the great deluge on the world for the multitude 
 of the impious, and deliveredst righteous Noah from the 
 deluge in an ark with eight souls, that there should be an 
 end of transgressors, but a beginning of those who should 
 survive ; Who didst kindle the terrible fire over the Sodomite 
 five cities, and didst convert a fruitful land into a salt marsh 
 for the wickedness of its inhabitants, and didst snatch just 
 Lot out of the burning. Thou didst deliver Abraham from 
 the impiety of his ancestors, and appoint him heir of the 
 world, and show him Thy CHRIST ; Who foreordainedst
 
 PRAYERS BEFORE THE CONSECRATION. 193 
 
 Melchisedec as High Priest of religion ; Who didst exhibit 
 Thy patient servant Job as conqueror of the serpent, author 
 of mischief; Who madest Isaac the son of promise; Who 
 madest Jacob the father of twelve sons, and pouredst out his 
 progeny like a multitude, and broughtest him into Egypt 
 with threescore and fifteen souls. Thou, LORD, didst not 
 overlook Joseph, but gavest him as reward for his tem- 
 perance for Thy sake the sovereignty of Egypt. Thou, LORD, 
 didst not overlook the Hebrews evil entreated by the Egyp- 
 tians because of the promises made to their fathers, but de- 
 liveredst them when Thou hadst punished the Egyptians. 
 But when men had corrupted the natural law, and some- 
 times deemed creation self-directed, at others honoured it 
 more than they ought, and made it equal with Thee the GOD 
 of all, Thou didst not suffer them to be deceived, but having 
 pointed out Thy holy servant Moses, hast through him 
 given the written law to help the natural law, and didst 
 show creation to be Thy work, and didst banish the error of 
 many gods : Aaron and his sons Thou glorifiedst with the 
 honour of priesthood. When the Hebrews sinned Thou 
 didst chasten them ; when they turned back, Thou didst 
 receive them : the Egyptians Thou didst punish with ten 
 plagues : Thou dividedst the sea, and madest Israel to go 
 through ; when the Egyptians pursued after them Thou 
 didst overwhelm and destroy them : with wood Thou didst 
 sweeten the bitter water, madest water gush out of the flinty 
 rock, didst rain down manna as food from heaven, quails 
 out of the air. Thou gavest a pillar of fire by night for light, 
 and a pillar of cloud by day for shadow from the heat ; 
 Thou appointedst Joshua as captain, and overthrewest by 
 him seven nations of Canaanites ; Thou didst cut Jordan in 
 twain, driedst up the rivers of Etham, pulledst down walls 
 without rams or the hand of man ; for all to Thee be glory, 
 O Master Almighty ; Thee the countless hosts adore of 
 Angels, Archangels, Thrones, Dominations, Principalities, 
 Authorities, Powers, eternal armies ; the Cherubim and six- 
 
 O
 
 IQ4 THE THIRD PART OF THE HOLY LITURGY. 
 
 winged Seraphim, with twain covering their feet, with twain 
 their heads, with twain flying, and saying with thousand 
 thousands of Archangels, and ten thousand myriads of An- 
 gels crying ceaselessly and without pause of silence 
 
 THE TRIUMPHAL HYMN. 
 
 The holy Church of CHRIST has four principal hymns, and 
 employs them all in this unbloody and most awful Sacrifice : 
 the Angelic Hymn, the Trisagion, the Cherubic Hymn, and 
 the Triumphal Hymn. But though all may be called Angelic 
 and Cherubic, Thrice holy and Triumphal, yet each one has 
 received its particular title. And that hymn is properly called 
 Angelic which at the unspeakable Birth of CHRIST the shep- 
 herds heard from the multitude of the heavenly host praising 
 GOD and saying : Glory to GOD in the highest, and on earth 
 peace, among men good-will. About this hymn I observe that 
 in the holy Liturgy it is said mystically, and not aloud like the 
 rest, since we are told that it was heard in the watches of 
 the night. Luke ii. 13. The Trisagion is the hymn, Holy is 
 GOD, which the Church received from heaven, as we said 
 before ; and for reverence of the language in which it was 
 then heard in the air, in the way in which the Eastern 
 Church sings it, the Western Church too is wont on the 
 day of the Holy and Great Preparation [Good Friday ED.] 
 to sing it in our tongue. That hymn is specially called the 
 Cherubic Hymn which is sung at the time of the Great 
 Entrance, viz., We who represent the Cherubim, though we 
 know the name Cherubic Hymn was given also to the words, 
 Let all flesh keep silence, which in old time were sung in 
 the Liturgy. Finally, the Triumphal Hymn is our present 
 subject, which is so called since in it the great GOD is glori- 
 fied as the LORD of Sabaoth, that is Commander of the 
 armies ; and that is it which with unbroken doxologies, with 
 unceasing mouths Isaiah heard uttered in fear and trem- 
 bling by the heavenly powers before the throne of the 
 glory of GOD.
 
 THE TRIUMPHAL HYMN. 195 
 
 Holy, Holy, Holy is the Lord of Sabaothj Heaven and 
 earth are full of Thy glory. 
 
 The Church has added besides the earthly hymn (though 
 it is triumphal too) which the children of the Hebrews 
 offered with palm branches and boughs to the Incarnate 
 Word. It is as follows, 
 
 Hosanna in the Highest. Blessed be He that cometh in 
 the Name of the Lord. 
 
 And this forasmuch as the Church of Angels and men 
 has become one through CHRIST : whence the Thessalonian 
 also writes, " This hymn too the people cry aloud, showing 
 our giving of praise to be in the future equal with the An- 
 gels', and our union with them." 
 
 The aim moreover of both one and other in such way as 
 the Church has commingled them is as follows : Holy is 
 the FATHER, Holy is the SON, Holy is the HOLY GHOST : 
 one LORD, one GOD, Master of Sabaoth, the armies : Hea- 
 ven and earth are full of Thy glory : since all the armies 
 and whatsoever is in Heaven, the very hierarchies of the 
 heavenly ranks, Cherubim, Seraphim, Thrones, Domina- 
 tions, Principalities, Authorities, Powers, Archangels, An- 
 gels ; and whatsoever is in earth, Kings and all peoples, 
 rulers and all judges of the earth, young men and maidens, 
 old men with young men, earth and sea and all that is in 
 them ; spirits of the righteous and martyrs, Apostles and 
 Prophets, holy men and doctors, confessors and hierarchs ; 
 the heavenly Jerusalem and Church of the first-born written 
 in heaven ; all, all, both in the world and beyond the world, 
 heavenly and earthly, all that is above the heavens, they 
 celebrate Thee, they bless Thee, they adore Thee, they give 
 thanks to Thee, they glorify Thee, the one LORD and GOD, 
 Holy, Holy, Holy, that art worshipped indivisibly in Trinity 
 and in Unity, FATHER, SON, and HOLY GHOST ; Heaven 
 and earth are full of Thy glory. 
 
 The militant Church also takes up the hymn, and with
 
 196 THE THIRD PART OF THE HOLY LITURGY. 
 
 trembling says Hosanna. Oh, that the GOD in Trinity Him- 
 self would both save us and glorify us in the highest, (Ho- 
 sanna is composed of two Hebrew words ; ^JHf? hosa' 
 means Save or deliver ; fr$3 na means Oh that GOD would 
 do it,) 1 unto the heights of heaven, unto the heavenly king- 
 dom, with the blessed angels themselves. Hosanna, Ho- 
 sanna in the highest. And they, hearing our petition, an- 
 swer us with joy, saying, Welcome in the name of the LORD 
 of Sabaoth, the only Master and King. Blessed, blessed be 
 He that cometh in the name of the LORD. 2 And we in turn 
 entreat, Hosanna, oh that GOD would do it, would even save 
 us and glorify us in the highest, unto the very heights of 
 heaven. 
 
 Singing, calling, crying, and saying. 
 
 These words are multiplied after the fashion of those four- 
 shaped living creatures which Ezekiel saw, viz., of a man, an 
 ox, an eagle, and a lion. Singing refers to the eagle ; calling 
 to the ox ; crying to the lion ; saying to the man. So Ger- 
 manus in his Ecclesiastical History. On these words I 
 observe that at the moment when the priest utters them, he 
 removes the asterisk, bringing it and the paten together in 
 the form of a cross, that he may show " that no longer through 
 a cloud, as once Moses in the tabernacle of witness, but 
 with unveiled face he beholds the glory of the LORD ;" so the 
 same saint interprets. When likewise the celebrant brings 
 all, as S. Dionysius says, to the holy remembrance of that 
 Divine Supper, the chiefest of types, and proceeds to the 
 memorial of the Mysteries, he too utters the holy words 
 
 1 Hosanna is explained, Save, we beseech Thee (Ps. cxviii. 25.) But some- 
 times it is taken in the sense of hymn or glory ; as the evangelist Luke has it 
 (xix. 38,) Glory in the highest. 
 
 2 The words Blessed be_ He that cometh in the name of the LORD, appear to 
 be understood more suitably as themselves spoken by the Church on earth, 
 because they were used by the multitudes that went before or followed CHRIST 
 on His entering Jerusalem. "In the name of the LORD" signifies either from 
 the LORD, or in the glory of the LORD, according to the Hebrew idiom. 
 (Euthym. on S. Matt. ch. xlv.)
 
 THE TRIUMPHAL HYMN. 197 
 
 which the SAVIOUR Himself spoke when He celebrated the 
 rite. 
 
 Aloud and devoutly. 
 
 Take, eat : this is My Body, which is broken for you for 
 the remission of sins. 
 
 Choir. Amen. 
 
 Drink ye all of it : this is My Blood of the new covenant, 
 which is shed for you and many for the remission of sins. 
 Choir. Amen. 
 
 Here Theophylact the Bulgarian, in his Commentary, 
 which he wrote on these words of the LORD, puts the ques- 
 tion, Why did CHRIST say, Drink ye all of it, and not Eat 
 ye all ? And he answers : " Because Judas took the Bread, 
 but ate it not, but hid it to show to the Jews ; because JESUS 
 calls the Bread His own Body : the Cup, on the other hand, 
 even against his will, he drank, because he could not any- 
 how hide it ; and so He said, Drink ye all." 1 And these 
 words of our LORD and GOD are said not mystically, but 
 aloud, since we have thus received it that He spoke them to 
 his holy Disciples and Apostles at that Supper, the chief 
 
 of types. 
 
 And straightway the Priest says, 
 
 Calling to mind, therefore, this precept of salvation, and 
 all that has been done for us, the Cross, the Tomb, the Re- 
 surrection on the third day, the Ascent into Heaven, the 
 Sitting on the Right Hand, the Second Coming this time in 
 glory. 
 
 Thine own of Thine own we offer Thee in all and for all. 
 
 Seeing that, as we said at the beginning, He is the offerer, 
 He is the offered victim, He too is the receiver, He is both 
 sacrificer and sacrifice, He is the beginning and end of the 
 
 1 Concerning Judas, the common opinion of interpreters is that he ate the bread. 
 Some, on the contrary, said that our LORD distributed the mysteries after the traitor 
 had gone out. But perhaps the GoD-Man added the word All to Drink ye, in order 
 that the heretics might be without excuse who deliver the cup not to all, but to 
 the priests alone.
 
 198 THE THIRD PART OF THE HOLY LITURGY. 
 
 Mystery. And the people reply, " Thee we celebrate, the 
 GOD and FATHER : Thee we bless, the SON and Word : 
 to Thee we give thanks, the HOLY GHOST. O Trinity in 
 Unity, and Unity in Trinity." This is the teaching of the 
 most holy Germanus. And the Theologian of Nazianzus 
 says : " I hasten not to contemplate the one, and I am shone 
 upon by the Three : I hasten not to divide the Three, and I 
 am carried aloft into the One." 
 
 And the priest bows his head again, and prays further. 
 
 OF THE CONSECRATION OF THE MYSTERIES. 
 CHRYSOSTOM. 
 
 Moreover we offer Thee this reasonable and unbloody 
 service, and beseech and entreat and supplicate, send down 
 Thy HOLY SPIRIT upon us, and upon these outspread gifts, 
 
 &C. 1 
 
 O LORD, Who didst send Thy All-holy SPIRIT, &c. 
 And make this Bread the precious Body of Thy Christ. 
 
 Deacon. Amen. 
 And what is in this Cup the precious Blood of Thy Christ. 
 
 Deacon. Amen. 
 
 1 What Bulgaris means by this &c. I cannot say for certain, because the 
 prayer has no other words between "these gifts" and the words "And make." 
 Perhaps, however, he hints at what comes in the Euchologies and Liturgy-books, 
 " GOD be merciful to me a sinner." Yet this, like the words, " O LORD, Who- 
 didst send Thy All-holy SPIRIT," &c., was noted by many as being interpolated, 
 and the words ought not to be said, as in fact they are not said by most priests. 
 i, because the old MS. copies and some old printed books have them not. 2, 
 because the troparion, O LORD, Who didst send Thy All-holy SPIRIT, &c., is a 
 composition long posterior to Chrysostom and Basil. 3, because they interrupt 
 the sequence of the prayer of consecration. 4, because as Athanasius the Parian 
 observed (Epitome of Divine Doctr. p. 366,) by the insertion of the troparion, 
 an incongruous idea appears ; since this troparion is addressed to CHRIST ; con- 
 sequently, when the priest says afterwards And make this Bread the precious 
 Body of Thy CHRIST, he is clearly beseeching CHRIST to make the bread the 
 body of His CHRIST. 5, because in the Liturgy of Basil they also destroy the 
 connection. And it is surprising how the illustrious monk, Spyridon Zerbus, in the 
 edition he brought out of the Euchology, removed the prayer, O LORD, Who didst 
 send Thy All-holy SPIRIT, &c., but yet left " GOD be merciful to me a sinner."
 
 AT THE CONSECRATION OF THE MYSTERIES. 199 
 
 Changing them by Thy Holy Spirit. 
 
 Deacon. Amen, Amen, Amen. 
 And the Priest continues praying. 
 
 So that they may be to those who partake for awakening 
 of soul, for remission of sins, for communion of the HOLY 
 GHOST, for fulfilment of the kingdom of heaven, for boldness 
 toward Thee, not for judgment or for condemnation. 
 
 BASIL. 
 
 Therefore, O All-holy Master, even we sinners and Thy 
 unworthy servants who are admitted to minister at Thy 
 holy Altar not for our righteousness, for we have done no- 
 thing good upon earth, but for Thy mercies and Thy com- 
 passion, which Thou didst pour forth richly on us, take 
 courage and approach Thy holy Altar, and presenting the 
 emblems of the Holy Body and Blood of Thy CHRIST, we 
 entreat Thee, we beseech Thee, O Holy of holies, by the 
 pleasure of Thy goodness, that Thy HOLY SPIRIT may 
 come upon us and upon these presented gifts, and may bless 
 them, and sanctify them and exhibit this Bread to be verily 
 the precious Body of our LORD and GOD and SAVIOUR 
 JESUS CHRIST. 
 
 Deacon. Amen. 
 
 And this Cup to be verily the precious Blood of our LORD 
 and GOD and SAVIOUR JESUS CHRIST. 
 Deacon. Amen. 
 
 Which was shed for the life of the world. 
 Deacon. Amen. 
 
 Changing it by Thy HOLY SPIRIT. 
 
 Deacon. Amen, Amen, Amen. 1 
 
 1 And concerning the words Changing them by Thy HOLY SPIRIT, it was in 
 like manner noted that in Basil's Liturgy they have no place, and ought not to 
 be said, as having been added by some ignorant and venturesome person, (Pedal, 
 note 3 to ipth Laod. can.) Because both the connection is spoiled by this addi- 
 tion and in the old manuscript liturgies it is wanting, and Mark of Ephesus
 
 200 THE THIRD PART OF THE HOLY LITURGY. 
 
 Then the Priest continues praying, 
 
 And all of us who partake of the one Bread and the Cup, 
 that Thou wouldst unite l to one another in the communion 
 of the one HOLY GHOST ; and let none of us partake of the 
 holy Body and Blood of Thy CHRIST unto judgment or 
 condemnation ; but that we may find mercy and grace with 
 all the Saints, &c. 
 
 JAMES. 
 
 Have mercy on us, O GOD Almighty ; have mercy on us, 
 O GOD our SAVIOUR ; have mercy on us, O GOD, after Thy 
 great mercy ; and send forth on us and upon these presented 
 gifts Thy All-holy SPIRIT, the LORD and Giver of Life, sitting 
 on the throne with Thee the GOD and FATHER, and with 
 Thine only-begotten SON, reigning with Thee, of one sub- 
 stance and co-eternal : Who spake in the Law and the 
 Prophets and Thy new covenant : Who descended in the 
 form of a dove upon our LORD JESUS CHRIST in the river 
 Jordan, and abode upon Him ; Who descended on Thine 
 Apostles in likeness of fiery tongues in the upper chamber 
 of the holy glorious Sion, on the day of Pentecost ; send 
 down Thy All-holy SPIRIT Himself, O Master, upon us and 
 upon these presented holy gifts. 
 
 (arguing that the divine gifts are consecrated not only by the utterance of the 
 LORD'S words, but by reason of the following prayer and blessing of the priest 
 through the power of the HOLY GHOST) rehearsing the consecration prayer 
 from the various liturgies, has Basil's prayer without this clause, Changing 
 them, &c. 
 
 1 tvvffai. The common reading is ivwcrais and below iroififfats. The 
 Paris Edition of 1560 of the three Liturgies of James, Basil and Chrysostom by 
 Claudius De Sanctis has evuffai and iroiTJffai. We have also seen at a friend's 
 an ancient volume of the Liturgy of Basil wanting at the beginning, in which 
 the reading is in the Infinitive, fvSiffai, and Troifjtrai. But it has no troparia or 
 any other interpolation into the Prayer of Consecration, nor yet " Changing 
 them," &c., nor any answer of the people to Let us give thanks unto the LORD, 
 excepting only, It is meet and right.
 
 AT THE CONSECRATION OF THE MYSTERIES. 2OI 
 
 Aloud and devoutly. 
 
 That coming with His holy, good and glorious presence 
 He may sanctify and make this Bread the holy Body of Thy 
 CHRIST. 
 
 People. Amen. 
 
 And this Cup the precious Blood of Thy CHRIST. 
 People. Amen. 
 
 That it may be to all who partake therefrom for remission 
 of sins and for eternal life, for sanctification of souls and 
 bodies, for fruitfulness in good works, for establishment of 
 Thy holy Catholic and Apostolic Church, which Thou didst 
 found on the rock of Faith, that the gates of Hades prevail 
 not against it, delivering it from every heresy and from 
 scandals and all that works iniquity, maintaining it unto 
 the end of the world. 
 
 SAINT CLEMENT. 
 
 Calling to mind therefore His passion, and death and the 
 Resurrection from the dead, and the return to heaven, and 
 His second future coming, wherein He comes with glory and 
 power to judge the quick and the dead, and to render to each 
 one according to his works ; we offer to Thee, the King and 
 GOD, according to His institution this Bread and this Cup, 
 giving thanks to Thee through Him for that Thou hast vouch- 
 safed us to stand before Thee and to minister to Thee ; and 
 we pray Thee to look propitiously upon these gifts presented 
 before Thee, O Thou GOD Who hast no lack, and to be pleased 
 with them for the honour of Thy CHRIST ; and to send down 
 Thy HOLY GHOST upon this sacrifice, the witness of the 
 sufferings of the LORD JESUS, that He may declare 
 
 This Bread to be the Body of Thy CHRIST, 
 
 And this Cup to be the Blood of Thy CHRIST ; 
 
 That those who partake thereof may be confirmed unto 
 piety, may obtain remission of sins, be delivered from the
 
 202 THE THIRD PART OF THE HOLY LITURGY. 
 
 devil and his deceit, be filled with the HOLY GHOST, be 
 worthy of Thy CHRIST, obtain eternal life, when Thou, 
 Almighty Master, art reconciled to them. 
 
 MARK THE EVANGELIST. 
 
 To Thee, O LORD our GOD, out of Thine own gifts we 
 have offered Thine own before Thee ; and beseech Thee and 
 entreat Thee, O good Friend of men, send forth from the 
 height of Thy sanctuary, out of Thy ready habitation, from 
 Thine unbounded bosom, the Very Paraclete, the Spirit of 
 truth, the Holy One, the LORD, the Life-giver, Who spake 
 in Law and Prophets and Apostles, Who is everywhere 
 present, and fills all things, inwardly working of His own 
 prompting not as servant, on whomsoever He will, sanctifi- 
 cation by Thy good pleasure, Who is single in nature, abun- 
 dant in activity, the fount of divine gifts, of one substance 
 with Thee, Who proceedeth from Thee, Who sitteth on the 
 throne of Thy kingdom and of Thy only-begotten SON our 
 LORD and GOD and SAVIOUR JESUS CHRIST : as well too 
 on us and on these loaves and on these cups Thy HOLY 
 GHOST to sanctify and consecrate them, as the All-powerful 
 GOD. 
 
 And to make the Bread the Body, 
 
 And the Cup the Blood of the new covenant of our LORD 
 and GOD and SAVIOUR and Supreme King Himself JESUS 
 CHRIST. 
 
 That they may be to all of us who partake of them, for 
 faith, for awakening, for healing, for temperance, for sancti- 
 fication, for renewal of soul, body and spirit, for communion 
 of the blessedness of eternal life, and immortality, for the 
 glorifying of Thine All-holy Name, for the forgiveness of sins ; 
 that in this as in everything Thine All-holy, and honourable 
 and glorified Name may be glorified and celebrated and hal- 
 lowed together with JESUS CHRIST and the HOLY GHOST.
 
 OBSERVATIONS OF THE DOCTORS. 203 
 
 OBSERVATIONS OF THE DOCTORS. 
 
 According to the Commentary the priest blesses the precious 
 gifts, since we have had it so handed down, that CHRIST did 
 so. " Having taken the Bread in His holy, unstained, spot- 
 less and immortal hands, He looked up to heaven and showed 
 it to GOD even the FATHER, He sanctified, blessed, (though 
 we know not the character of that blessing) He filled it with 
 the HOLY SPIRIT and gave it to His holy Disciples and 
 Apostles, saying, Take, eat and drink thereof." For this 
 reason no Mystery is celebrated without blessing, and with- 
 out the sign of the Cross. " For all things by it are accom- 
 plished in relation to us ; if we must be born again, a cross 
 is made : if that mystical food must be changed, if one is to 
 be ordained, or whatever else one has to do, everywhere this 
 symbol of victory is with us," such is the comment of the 
 great Chrysostom in the 34th homily on S. Matthew's gospel. 
 We learn that Basil (Ep. 27 to Amphilochius) for this reason 
 named this sign of the Cross The first and most general Sign. 
 
 The fans, at these holy moments, the wise Jobius indicates, 
 are used more frequently than at other times. " That they 
 may not suffer those who are engaged in the rites to rest in 
 the visible, but being elevated above everything material 
 with the spiritual eye to pass through things visible to the 
 invisible view and that extraordinary beauty :" thousand 
 thousands ministered to Him and myriad ten thousands 
 stood before Him. We spoke above of these fans as a type 
 of the heavenly powers. S. Clement adduces also another 
 more material use of the fans, because they still use the fans 
 to drive away the flying insects from the holy gifts at the 
 time they stand uncovered. " Let two Deacons, he says, 
 on either side of the Altar hold a fan of thin membranes, or 
 a peacock's feather or one made of linen, and deftly drive 
 away the small winged animals." 
 
 Concerning the approach of the All-holy consecrating 
 SPIRIT, we learn from Amphilochius that he used to see
 
 204 THE THIRD PART OF THE HOLY LITURGY. 
 
 with his own eyes, when the great Basil was offering the 
 Liturgy, the SPIRIT descending on the gifts. And according 
 to the learned Moschus (ch. 150) that pious Bishop once 
 coming to a stop and not concluding the holy Liturgy, on 
 being asked the cause replied, Because I did not see as 
 usual the holy approach of the HOLY GHOST. Ch. 27. An- 
 other inspired Father always, as often as he offered the Sa- 
 crifice, was wont plainly to see the All-holy SPIRIT Himself 
 overshadowing the gifts, and openly used to say, " When I 
 perceive the approach of the HOLY SPIRIT, then I proceed 
 with the Liturgy." And as the blessed Proclus narrates 
 about the Apostles, " They expected the approach of the 
 HOLY GHOST, that by His holy presence He might declare 
 and manifest the Bread presented for celebration, and the 
 Wine mingled with water to be that very Body and Blood 
 of our SAVIOUR JESUS CHRIST." 
 
 Now this Sacrifice is called an unbloody service, since 
 there is no slaying or blood-shedding therein, such as the 
 priests of the Old Law and the Gentiles customarily per- 
 formed. Still though it is and is called Unbloody, it is not 
 bloodless, since we have in it the Blood of the LORD, that 
 very Blood which flowed from His Side, as he of the golden 
 mouth says, i Cor. ix. hom. 24. 
 
 And doubtless after the Consecration and the transcendent 
 Transubstantiation of these spotless most awful Mysteries, 
 at this holy and supercelestial Altar, there is found on the 
 holy Table no longer mere Bread or mere Wine, no type 
 and semblance of the Body and Blood of CHRIST, or figure, 
 as the definitions of the Seventh holy (Ecumenical Council 
 say : not the Incarnate JESUS by grace operating in the 
 Bread and Wine, and imparted to the Faithful, (away with 
 the blasphemy !) but truly, actually, and substantially our 
 true GOD and true Man Himself; Who was conceived by 
 the HOLY GHOST in the spotless womb of the ever-virgin 
 Mother of GOD ; Who without seed was born of her ; the 
 very One Who was crucified and buried, and rose in glory,
 
 OBSERVATIONS OF THE DOCTORS. 205 
 
 and was received up into heaven ; Who sitteth on the right 
 hand of GOD, even the FATHER, though the accidents of 
 Bread and Wine (the Schoolmen called them Species) are 
 alone seen, and nothing else. I believe, O LORD, and con- 
 fess, proclaims the Catholic Church, that Thou art truly the 
 CHRIST, the SON and Word of the living GOD. 
 
 " He Himself said" (I quote from the most holy Germanus,) 
 "This is My Body, This is My Blood. He Himself gave 
 command also to His Apostles, and through them to the 
 whole Church to do this ; for He says, Do this in remem- 
 brance of Me. He would not have commanded to do this, 
 unless He meant to confer power to be able to do this. And 
 what is the power ? the HOLY SPIRIT, the power which 
 equipped the Apostles from on high, according to what was 
 said to them by the LORD : Sit ye in the city Jerusalem 
 until ye be endued with power from on high. This is the 
 result of that arrival ; for having once arrived, He has not 
 quitted us, but is with us, and will be with us to all eternity." 
 And as " through the throat, food and drink descend into 
 the stomach, (explains Samonas of Gaza, in his Dispute 
 with Achmed the Saracen,) and what is dense passes down- 
 wards, but what is light turns into juice and keeps above ; 
 and as the liver being warm and spongy, draws up and 
 makes blood, and as it were by channels waters the whole 
 body through the veins, distributing the food which has 
 been made into juice and blood in the stomach, as it is 
 supplied to each several organ, whatever its nature is, bone 
 to bones, marrow to marrow, muscle to muscles, eyes to 
 eyes, hair to hairs, skin to skin, nail to nails, and thus growth 
 takes place from childhood to manhood, the bread and drink 
 becoming to the individual body and blood ; in the same 
 way I would have you understand our Mystery takes place ; 
 for the priest places on the holy Table the Bread and like- 
 wise the Wine, and when he prays at the holy invocation, 
 the HOLY GHOST comes down and approaches the pre- 
 sented elements, and with the fire of His Godhead changes
 
 2C>6 THE THIRD PART OF THE HOLY LITURGY. 
 
 the Bread and Wine into the Body and Blood of CHRIST, 
 no less than the liver changes the food. Or dost thou not 
 allow that the All-holy SPIRIT can effect what thy liver is 
 able to accomplish ?' n 
 
 And John Damascene (Orthodox Faith, iv. 86) writes : 
 " GOD said in the beginning, Let the earth bring forth herb 
 of grass ; and till this day, when there has been rain, it pro- 
 duces its proper growths, compelled and enabled by the 
 Divine command. GOD said, This is My Body and This is 
 My Blood, and Do this in remembrance of Me ; and by 
 His Almighty command, this happens until He comes ; for 
 so He said, until He should come. And through invocation, 
 the overshadowing power of the HOLY GHOST becomes rain 
 to the new husbandry. For as all things which GOD did, 
 He did by the operation of the HOLY SPIRIT, so now too 
 the operation of the HOLY SPIRIT accomplishes what is 
 beyond nature," and so forth. 2 
 
 Chiefly calling to mind the All-holy spotless Virgin. 
 
 After the priest has besought our All-merciful Master and 
 GOD that the holy gifts may be for sanctification and sal- 
 vation of those who worthily partake of them, which is the 
 
 1 And yet this which the Saracen Achmed allowed, the Protestants do not 
 allow. But observe that long before Samonas, S. Gregory of Nyssa (in the 
 Treatise how the consecrated element is changed into the Body of GOD the 
 Word, &c.) employed much the same illustration. As the body, he says, which 
 GOD the Word assumed from the Virgin, was nourished by the bread, so also at 
 the holy Table the bread is changed into the Body of GOD the Word, not 
 through the process of food, but at once being sanctified by the word of GOD 
 and prayer. 
 
 2 Observe that in all these passages of the Fathers the Bread and Wine are 
 changed into the Body and Blood of CHRIST by the invocation of the All-holy 
 SPIRIT, as is evident also in the prayers quoted above by our author from the 
 different liturgies, not by the mere utterance of the LORD'S words, This is My 
 Body, This is My Blood, as the Latins lay down, who have removed from their 
 liturgy the Invocation, that is to say, the most essential part, without which the 
 mystery is not accomplished. A vast number of other testimonies from the 
 Fathers, and the refutation of the arguments of the Latins, will be found in 
 Argentes (Against Azymes, vol. 2.)
 
 OBSERVATIONS OF THE DOCTORS. 207 
 
 principal end of the Mystery, he makes mention at once of 
 those who have gone to their rest in faith, Ancestors, Fathers, 
 Patriarchs, Prophets, Apostles, Heralds, Evangelists, Mar- 
 tyrs, Confessors, Ascetics, and every spirit made perfect in 
 faith. And if you should say, What is the use of the priest 
 mentioning them and entreating for the saints, if they them- 
 selves entreat GOD for us, and have no need of our prayer ? 
 Nicolas Cabasilas gives you the answer : " In these words 
 there is not contained a single supplication to GOD for the 
 Saints, nor does the Priest pray for them any of the cus- 
 tomary things ; but having remembered the rest of the faith- 
 ful who are laid to sleep, he'at once adds the prayer for them : 
 Give them rest, he says, where the light of Thy countenance 
 surveys them ; but in the case of the Saints quite the reverse ; 
 for he makes no intercession on their behalf; but rather urges 
 them to be intercessors ; for when he has spoken of them 
 and numbered the Saints, he proceeds : By whose inter- 
 cessions look on us, O GOD." And certainly the Saints need 
 not anything from us ; yet as we said in passing, in the inter- 
 pretation of the Great Collect, they are mentioned for three 
 reasons in the Liturgy ; because they mediate for us with 
 GOD, that we in turn may give them the honour and glory 
 which are due to them ; and that we may imitate them ; and 
 that we may have a share, so far as is possible, in their 
 sanctification. 
 
 But specially prominent in intercession we mention the 
 direct Mediator with GOD, exalted above all creation, and 
 our most public Patron ; and not mystically, but aloud and 
 specially, not only because of the activity of her mediation, 
 but also because of the veneration of hyperdouleia which 
 duly belongs to her, as Queen of all Saints, and higher than 
 the very Cherubim. The words are said aloud, Specially 
 remembering the All-holy, spotless, most highly blessed One, 
 our glorious Lady, Mother of GOD, and ever Virgin Mary. 
 And the people magnify her distinguished excellence, and 
 most majestic name.
 
 208 THE THIRD PART OF THE HOLY LITURGY. 
 
 OF THE EXALTATION OF THE MOTHER OF GOD. 
 
 Singing her that is more honourable than the Cherubim 
 and incomparably more glorious than the Seraphim, who 
 without corruption bore GOD the Word : We magnify thee 
 the very Mother of GOD. 
 
 We spoke of there being nine ranks of the heavenly 
 powers, and of the hierarchies as three. " First," according 
 to S. Dionysius, Heavenly Hier. vi., "that which is round 
 about GOD, and before the rest is affirmed by tradition to 
 be immediately united in attendance on Him, which em- 
 braces the holiest Thrones, the many-eyed Cherubim, and 
 the many-winged Seraphim. The second Hierarchy, which 
 is made up of the Authorities, and Dominations, and Powers. 
 The third, which is the array of the heavenly Angels, and 
 Archangels, and Principalities." They are named Seraphim, 
 according to the same Dionysius, book vii., because they 
 set on fire and warm, and for their cleansing power. Che- 
 rubim are so named for the extent of their knowledge or the 
 spread of wisdom. Thrones, so called from being removed 
 from all menial submission, and being immovably and 
 steadily established with their entire powers round what is 
 highest. 
 
 From the 8th book of the same author : " Dominations, so 
 called because of their discipline without slavery, and free 
 from all menial submission. Powers, because of the mascu- 
 line and unchangeable courage in all the divine operations 
 which concern them. Authorities, because of the joint sub- 
 mission of the Divine Dominations and Powers, the well 
 regulated and unconfounded order respecting the divine 
 succours." 
 
 From the gth book of the same : " Principalities, because 
 of the godlike faculty of governing, and leading with holy 
 order, and ruling others as governors. Archangels, since 
 they in goodly form declare to the Angels the thearchic
 
 EXALTATION OF THE MOTHER OF GOD. 209 
 
 brightness. Angels, so called as discharging the sacred 
 ministry towards us." 
 
 The All-holy Virgin surpasses without comparison all the 
 heavenly Ranks, all the Hierarchies. And there is no grace 
 or advantage of all we have described agreeably with Dio- 
 nysius as belonging to the incorporeal squadrons, that is not 
 found with special abundance in the Virgin, and that does 
 not abound in incomparable eminence. 
 
 If the Seraphim set men aflame with yearning after GOD, 
 if the Cherubim teach, if the Thrones judge, if the Domina- 
 tions administer, if the Powers defend, if the Authorities 
 bridle, if the Principalities foster, if the Archangels carry the 
 good news, if the Angels protect, according to the interpre- 
 tation of the heaven-illuminating initiated of the heavenly 
 Hierarchs ; the All-pure Virgin protects us more than the 
 Angels, brings us good news more than the Archangels, 
 fosters us more than the Principalities, bridles our pas- 
 sions which destroy the soul more than the Authorities, 
 helps us more than the Powers, orders us more than the 
 Dominations, gives us justice more than the Thrones, teaches 
 and instructs us more than the Cherubim, kindles in us love 
 toward GOD more than the Seraphim. 
 
 If the Angels continue their ministries, the Archangels 
 their embassies, the Principalities their wonders ; if the Au- 
 thorities give courage, the Powers eminence, the Domina- 
 tions self-rule ; if the Thrones surpass in justice, the Cheru- 
 bim in wisdom, the Seraphim in love ; the All-pure Virgin 
 from being ministers of deceit and Satan renders us sons of 
 GOD and ministers of the Kingdom ; ceases not to make 
 intercessions unto GOD for us, to perform wonders beyond 
 measure, transcending all belief; to give us real courage, 
 and inheritance of an endless Kingdom ; as our most pru- 
 dent advocate and direct mediator, she makes us righteous, 
 she loves us, she makes us wise. 
 
 If the Seraphim give perfection, the Cherubim teach dis- 
 tinctions, the Thrones dispose, the Dominations command, 
 
 p
 
 210 THE THIRD PART OF THE HOLY LITURGY. 
 
 the Powers operate, the Authorities preserve, the Principali- 
 ties overlook our general good, the Archangels dispense the 
 gifts of Faith, the Angels perceive what is useful in each 
 case ; the All-pure Virgin always helps us, always governs 
 us, always oversees us. She protects us, she operates in us, 
 she commands us, she guides us, she is the saving power 
 which makes the world to be what it is, she is the thrice 
 happy and blessed perfection of the Faithful. 
 
 In brief we know that the Hierarchy about which we are 
 now speaking is nothing else (Heavenly Hier. iii.) than a 
 holy order and science and activity, likened to the divine as 
 far as possible, and leading on in proportion to the divine 
 original to the splendours allowed it from GOD ; the All-pure 
 Virgin, full of wisdom, all boldness, all activity, mediating 
 between GOD and man, as GOD'S Bride and GOD'S Mother, 
 herself protecting us, imparts the Godlike splendours of the 
 Blessed Trinity, lifts us up and brings us near, as far as may 
 be attained, to that much desired beauty, to that essence and 
 transcendent power, to that self-begotten and truly desirable 
 One, the self-sufficing, the essentially eternal. The Angels 
 (Angels are mentioned and stand in general for all the hea- 
 venly ranks) were stationed as ministers only and servants 
 of the great counsel of the Virgin-Mystery of the God-Maiden 
 heaven-wedded ; and what is more, the Very Mystery which 
 was hidden from eternity, we have learned was not even 
 manifested to the Angels. " Come hither, Angel," (Chrysos- 
 tom makes his Sermon on the Good Tidings,) "be thou 
 ministrant of a fearful Mystery ; wait upon a hidden won- 
 der ; I would have it lie concealed from the powers in hea- 
 ven ; to thee only I open the Mystery : go thou to the Virgin 
 Mary ; hie to the city of human life, whereof the Prophet 
 spake, Glorious things were spoken of thee, City of GOD ; 
 hie to the eastern gate ; hie to the dwelling meet for Me the 
 Word ; hie to the second heaven on earth ; hie to the light 
 cloud, signify to her the shadow of My presence ; hie to the 
 sanctuary prepared for Me ; hie to the marriage-hall of My
 
 
 EXALTATION OF THE MOTHER OF GOD. 211 
 
 Incarnation ; hie to the pure bridal-chamber of My birth in 
 the flesh ; speak into the ears of the spiritual ark, prepare 
 for Me the doors of hearing." "Away," Cosmas likewise 
 sings, and all the holy Church of CHRIST, "away, O Angel, 
 to her that is more honourable than the Cherubim, and more 
 incomparably glorious than the Seraphim ; magnify, publish 
 her fame, resound her glory ; true Mother of GOD, thee we 
 magnify." 
 
 Xanthopulus began, but was not able, he says, to get 
 to the depth of magnifying her. Whosoever will, let him 
 see the answer which he himself gave, so rich on this sub- 
 ject, to the Neophyte fresh from the Guide. For my part I 
 am content to remark with him, I. The composer of the 
 song was not so much Cosmas the poet, as the imperson- 
 ated Wisdom of GOD, which enlightened him to weave so 
 praiseworthy a strain to the Virgin. II. The inspired hymn 
 itself was composed specially to be sung at the Service of 
 the holy Passion for the exaltation and comfort of the very 
 Mother of the Crucified when she was humbled and afflicted. 
 III. It was written at the ninth hour, since the ninth ode is 
 we find appropriated and belongs to the Virgin. IV. It be- 
 gins artistically with the accusative (ai-TKmicos) case ; since 
 we believe the Maiden whose praise is sung to be undoubted 
 cause (amo) of our salvation. V. Although the epithets 
 which are here attributed to the God-Mother appear to be 
 comparative, yet the adverb Incomparably expresses with 
 clearness the superlative degree, the Virgin most excel- 
 lently glorious of the heavenly Powers. VI. That the sum- 
 mit of the superlative degree may be retained for the GOD 
 in Trinity alone, the origin and root of all worship, the Vir- 
 gin is praised only as more honourable in the comparative, 
 as being infinitely inferior to the Creator, though highest of 
 created beings. VII. Since the Cherubim and the Seraphim 
 are the loftiest rank, without any intermediate, of the hea- 
 venly companies, the poet by calling the Virgin more honour- 
 able than the Cherubim, and incomparably more glorious
 
 212 THE THIRD PART OF THE HOLY LITURGY. 
 
 than the Seraphim, aims at distinguishing her from all the 
 heavenly ranks indifferently, and consequently from every 
 visible and invisible creature. VIII. And certainly, other 
 creatures receive only a general contribution from GOD ; the 
 heavenly ranks receive what are called the divine rays, or 
 efflux of the first light ; but the All-pure Virgin received 
 the light whole, bore the whole SON and Word of GOD, and 
 in her dwelt all the fulness of the Godhead bodily. IX. Art- 
 fully therefore even Cosmas kept silence about the Thrones, 
 though they themselves belong to the highest ranks of the 
 first Hierarchy, since the throne of the Great King is the 
 actual living Temple of GOD, the spacious chamber of the 
 nature that cannot be contained, the Virgin who in her 
 womb submerged Mother Eve's death. 
 
 Who without pollution gave birth to God the Word. 
 
 Without pollution since the stainless Mother of GOD was 
 Virgin before the birth, Virgin while she gave birth, Virgin 
 after the birth, ever virgin. She admitted no corruption at 
 her pure holy conception, nor pollution at the inexplicable 
 birth of the GOD and Word, nor thereafter. In agreement 
 with the holy Catholic and Apostolic Church of CHRIST 
 Chrysostom teaches (Matt. Horn. 5) : "When she had thus 
 become a mother and was visited by new pains and strange 
 lying-in, Joseph being a just man would not have endured 
 thenceforth to know her." Let the opponents of Mary rave 
 as they will, who in their utter depravity have ventured to 
 say that Saint Mary the ever virgin (Epiphanius records it 
 in the 2nd vol. against Heresies) " after she had given birth 
 to the SAVIOUR, was united to Joseph." The word until, 
 which was such a cause of stumbling to them, he who was 
 golden of tongue and heart thus moves out of the way. 
 " He knew her not until she brought forth her firstborn 
 Son. Until, he says, is here placed not that you should 
 suppose that afterwards he knew her, but that you may 
 learn that before her travail the Virgin was absolutely in-
 
 EXALTATION OF THE MOTHER OF GOD. 213 
 
 tact. Why then, he asks, has the evangelist put Until? 
 Because this is often the way with Scripture, and to apply 
 this expression not in reference to any limited period, for it 
 is said about the Ark, The raven returned not until the 
 earth was dried ; although it did not come back afterwards 
 either. And speaking about GOD the Scripture says, From 
 everlasting even to everlasting Thou art, herein not laying 
 down limits," and so forth. 1 
 
 Thee we magnify the true Mother of God. 
 
 True Mother of GOD : in refutation of Paul of Samosata 
 and his followers, who thought that Mary suckled a mere 
 Prophet, gifted only with divine grace and wisdom. True 
 Mother of GOD : in abhorrence of the Theodotians, who 
 taught that the very Mother of GOD gave birth for us not 
 to GOD, but to a simple and mere man. True Mother of 
 GOD : to put to shame the Valentinians, who agreed that the 
 Mother of GOD had acted as a channel, and that CHRIST 
 had drawn His body not from her but from heaven. True 
 Mother of GOD : in refutation of the Arians, who said that 
 the SON and the SPIRIT were created, and believed that the 
 SAVIOUR CHRIST had gotten flesh only from Mary. True 
 Mother of GOD : in abhorrence of the Semiarians, who 
 taught that the Virgin ever virgin gave birth to CHRIST 
 not of one substance with GOD and the FATHER, but of 
 like substance, like to Him in all things. True Mother of 
 GOD : to put to shame the Photinians, who pretended that 
 
 ' The Inspired Fathers have produced many passages of Scripture in which 
 Until (i>S, M e/ XP'> * ws ^) does not define a period but means always. Of this 
 kind are the following : "The Jews therefore did not believe about him that he 
 was blind and had received his sight, until they called the parents of him that 
 had received his sight" (John ix. 18) because even after this they did not believe. 
 " Until I come, give attendance to reading, to exhortation, to doctrine," (i Tim. 
 iv. 13), that is, always. " Sit on My right hand, until I make Thy foes the foot- 
 stool of Thy feet," (Ps. ex. i.) " For I will not leave thee, until I have done all 
 these things that I have spoken to thee of," (Gen. xxviii. 15.) " Howbeit death 
 reigned from Adam unto Moses," (Rom. v. 14.) "For until this day, when 
 Moses is read, a veil is laid over their heart," (2 Cor. iii. 15.) " And lo, I am 
 with you always unto the end of the world," (Matt, xxviii. 20.)
 
 214 THE THIRD PART OF THE HOLY LITURGY. 
 
 the Mother of GOD Mary gave birth to the Word non- 
 existent, deprived of all substance, the Word of utterance. 
 True Mother of GOD : in refutation of the Aetians, who 
 allow that from the HOLY GHOST, as from a creature the 
 Virgin conceived the SAVIOUR CHRIST, and gave birth not 
 to GOD, but to a creature, and something unequal. True 
 Mother of GOD : in abhorrence of the Manicheans, who 
 considered that the Mother of GOD Mary in seeming only 
 and appearance gave birth to CHRIST ; just as His precious 
 sufferings were altogether in appearance. True Mother of 
 GOD : to put to shame the Nestorians, who believed the 
 Virgin to be Mother of CHRIST, and Bearer of GOD, 1 and 
 child of GOD, not Mother of GOD, dreaming of two Sons, 
 one from GOD, one from the Virgin. True Mother of GOD : 
 in refutation of the Sabellians, who insisted that the Virgin 
 gave birth not to the SON, but to the FATHER, and that 
 He made the Word issue to us intelligible, uttered. True 
 Mother of GOD : in abhorrence of the Anomceans, who said 
 that Mary gave birth to CHRIST having no equality in sub- 
 stance with the FATHER, even as also was the HOLY GHOST. 
 True Mother of GOD : to put to shame the Eutychians, who 
 insisted that the Virgin gave birth to our LORD and GOD, of 
 one nature and of one substance with the FATHER, become 
 man only in appearance. (See Epiphanius of Cyprus, John 
 of Damascus, Armenopulus, and others in their books on 
 Heresies.) True Mother of GOD : the one, who according 
 to the faultless inspired definitions of the Catholic Church, 
 as we heard above, gave birth to one CHRIST, one SON, 
 JESUS the Goo-Man, perfect GOD and perfect Man at the 
 same time, of one substance with the FATHER as touching 
 the Godhead and of one substance with His Mother as 
 touching His Manhood. 
 
 " From childless mother new offspring, who without seed 
 
 Begat fresh offspring : whose generation was twice-born." 
 
 1 Theophorus, Bearer of GOD, was applied by the impious Nestorius not to the 
 Mother of GOD, but to CHRIST. (See John Dam. Orthodox Faith, III. 56.)
 
 EXALTATION OF THE MOTHER OF GOD. 215 
 
 So Cottunius of Beroaa teaches on this point (Greek Epigr. 
 II. 2) on the passage, In Thee, O full of grace (or highly 
 favoured) all creation rejoices, which is usually sung in the 
 Liturgies of the great Basil, the much renowned wonder is 
 sung, which in the I4th century we learn took place through 
 the ever- Virgin at Mount Athos. " In the days of the most 
 holy Patriarch the Lord Philotheus, writes the History, that 
 most pious Lord James Pricanas being superior in the holy 
 Laura of Athos, the most holy Patriarch Callistus decreed 
 that they should sing this during the celebration of the divine 
 Initiation, at the time of the Diptychs ; but the most holy 
 Patriarch Philotheus decreed that they should sing It is meet, 1 
 as shorter. It happened then to be the Waiting for the Lights 
 on a Sunday or a Sabbath, I forget which ; and Gregory of 
 Alexandria tells a Domestic of the choir named Gregory to 
 sing the anthem In thee rejoiceth. Some however objected, 
 being on the side of Philotheus. But Gregory of Alexandria 
 again enjoined him to say this. The Domestic accordingly 
 sang it. And in the evening at the close of the vigil, all 
 being seated, the Domestic fell into a light slumber, and 
 sees our Lady the Mother of GOD standing over him and 
 saying, Take thy singing fee, O Domestic, and I thank thee 
 much. And having said this, she gives him with her own 
 hand a gold piece, which hangs to this day on the holy image 
 of the very holy Mother of GOD in the venerable Laura of 
 Athos. So from that time the miracle being noised about 
 everywhere, the Church ordained that it be sung perpetually 
 by all, both when the Liturgy of Basil the Great is celebrated 
 and on Fasting days,"&c. I said that the miracle happened 
 in the I4th century ; because, as appears in the Chronology 
 of Marcuardus, Callistus of Constantinople ascended the 
 
 1 [This anthem in the Liturgy of S. James is as follows : It is meet that we 
 should truly bless thee, the Theotokos, the ever blessed and all-spotless, the 
 Mother of our GOD, more honourable than the Cherubim and incomparably 
 more glorious than the Seraphim, who didst without corruption bear GOD the 
 Word, thee the true Mother of GOD we magnify. ED.]
 
 2l6 THE THIRD PART OF THE HOLY LITURGY. 
 
 Patriarchal Throne in the year 1360 after CHRIST, and two 
 years later Philotheus was chosen his successor. 
 
 OF THOSE WHO ARE COMMEMORATED, OR THE DIPTYCHS. 
 
 Whilst It is meet, or this other, In thee rejoiceth is being 
 sung, the Priest within commemorates whom he will of the 
 living and dead : since not only we who are alive receive 
 the remission of sins, by partaking in the fear of GOD of 
 those holy and spotless Mysteries, but the very dead ac- 
 cording to Saint Germanus are summoned with the Pro- 
 phets and Apostles and Martyrs to enter in and recline 
 with Abraham and Isaac and Jacob at the mystical Table 
 of the kingdom of CHRIST. The intercession of Gregory 
 Dialogus was of great assistance to the salvation of the 
 Emperor Trajan, a persecutor of the Church : Thecla the first 
 martyr helped much the renowned Falconilla : the great 
 Macarius helped much a gentile skull which he lighted on : 
 Theodora helped much Theophilus the Iconoclast. How 
 much more shall the souls of the orthodox and pious who 
 have departed in the faith find assistance and refreshment 
 through the infinitely powerful sacrifice of the Body and 
 Blood of CHRIST ? 
 
 " What must I say? (writes Glycas, Ep. 26, on the power 
 of the holy Prayers.) For what the things of the world 
 given the poor cannot do, this the prayer of a righteous man 
 wonderfully did, for Gregory Dialogus the Great entreated 
 GOD for pardon of sins for the Emperor Trajan, who had 
 ended his life in impiety, and did not fail of his request ; 
 moreover the Protomartyr Thecla besought GOD for a Greek 
 woman, named Falconilla, and freed her from eternal tor- 
 ments. And the great Macarius meeting in the road with 
 the dried up skull of the High Priest of the idols, questioned 
 it what it yearned to learn, and heard from it in reply, for 
 GOD then inspired it with the word of truth : When thou 
 art offering the sacrifices for the dead, then we feel a slight 
 respite." And Zonaras in the life of the Emperor Michael
 
 THE DIPTYCHS. 217 
 
 son of Theophilus, writes : " And the Queen they say most 
 warmly entreated the Patriarch and the rest of the High 
 Priests and Monks to offer common prayer to GOD, that 
 her King and consort might find salvation, and that they 
 would most warmly entreat of GOD that He would not over- 
 look the petition of His servants, but that He would vouch- 
 safe pardon to the Emperor Theophilus. But no one will dis- 
 believe unless one who thinks that the intercessions of the 
 Saints with GOD cannot effect much, and does not know 
 how to measure the goodness of GOD against the ignorances 
 of men." Gennadius writes to the same effect, and Nice- 
 phorus Callistus, and Nicolas of Athens, and many others ; 
 particularly in his book on the Departed, Damascene asserts 
 about the miracle regarding Trajan that it had unquestioned 
 currency in his day as well in the East, as in the West. 1 
 
 Firstly remember, O Lord, our Archbishop. 
 
 Acknowledging GOD and the FATHER as holding autho- 
 rity over things in heaven and on earth and under the earth, 
 the Priest offered as we saw the holy memorials first of all 
 
 1 In all the Liturgies after the consecration of the precious gifts there are 
 prayers for the departed orthodox, and those who disapprove prayers for them, 
 as formerly the Aerians and in our time the Protestants, disapprove of apostolic 
 tradition. (See Epiph. Haer. 75.) But it is worth reading all that Cyril of 
 Jerusalem writes about the mention of the departed in the Divine Initiation, 
 (Cat. Myst. 5.) "Then also on behalf of the holy fathers departed beforetime, 
 and bishops and all in general who have previously fallen asleep among us, 
 believing it would be the greatest benefit to the souls, for which prayer is offered, 
 when the holy and most awful sacrifice is presented. And I would fain persuade 
 you by example ; for 1 know many people speak thus, What is a soul profited 
 when it quits the world with or without its sins, if it be remembered in prayer? 
 Supposing some king should banish those who had rebelled against him, then 
 those who differ from them should weave a crown on behalf of those under 
 punishment, and present it to him, would he not give them remission of their 
 penalties ? In the same way we too offering prayers to Him on behalf of those who 
 have fallen asleep, even though they be sinners, weave indeed no crown, but offer 
 CHRIST sacrificed on account of our sins, and propitiate the Lover of Men for 
 them and ourselves." Moreover Chrysostom admirably sets forth this subject 
 in the moral teaching of the 4ist Homily on i Cor., the burden of which is that 
 we should not mourn bitterly those who die.
 
 2l8 THE THIRD PART OF THE HOLY LITURGY. 
 
 the Saints, secondly of us who are alive, and thirdly of the 
 dead. And as in the order of the Church Triumphant he 
 mentioned aloud and chiefly as Queen of all male and female 
 the ever-Virgin and Mother of GOD : so now he mentions in 
 the first instance and publicly the High Priest, as the govern- 
 ing power of our holy Church Militant, beseeching that he 
 may be kept not only in length of life but also in Orthodoxy, 
 rightly dividing the word of Gospel Truth. And this because 
 the Church has suffered much, the Orthodox Faith has run 
 great risks from the most eminent High Priests ; the world 
 has wept sore over the Sun being darkened, over the Moon 
 abiding without light oftentimes, the Stars fallen from heaven, 
 the prominent Priests and High Priests leaders of schisms 
 and heresiarchs, grievous wolves, not sparing the flock. 
 Glory be to Thee, O LORD, Glory be to Thee, O LORD, 
 we read in the 5th Act of the holy Council assembled at 
 Constantinople under the Patriarch Menas that all the people 
 cried aloud about this in the Great Church, when they heard 
 in one unbroken flow the Reading of the Diptychs, the peace- 
 able assembly of the councils and the concord of the Fathers. 
 The Diptychs were two boards fastened together like those 
 which we see Moses who saw GOD holding in pictures on 
 these were written the names of the Orthodox, and as we 
 learn from the holy Fifth (Ecumenical Council, the deacon 
 used to read them on these occasions before the Altar, al- 
 though this Reading of the Diptychs took place also within 
 the hearing of all at the Ambo. "The Diptychs to the Ambo, 
 the Diptychs to the Ambo. Now produce the Diptychs," 
 the people used to shout aloud to John of Constantinople in 
 the days of Justin and Helena the august Emperors. They 
 were of three kinds. Diptychs of the Saints, Diptychs of 
 the Living and Diptychs of the Departed. We have the 
 diptychs of the Saints since the time of Dionysius the 
 Great. The calling out of the holy Folds after the Peace 
 proclaims those who have lived piously and have reached 
 unchangeably to the perfection of a virtuous life, encourag-
 
 THE DIPTYCHS. 219 
 
 ing and leading us on the one side to the blessed mode of 
 life in their likeness, and to a divine allotment of inherit- 
 ance ; and announcing the others as alive and according to 
 the teaching of Theology not dead, but transferred from 
 death to the divinest life. Eccl. Hier. iii. The Diptychs of 
 the Departed are much the most ancient, and appear in 
 the divine and holy Liturgy of the Evangelist Mark. In 
 the Diptychs of the Living were inscribed the High Priests 
 and the Emperors and others who were in positions of 
 dignity and authority, and specially whoever had been bene- 
 factors of that Church, all by name ; and generally all the 
 Laity. " And of all men and all women" is the cry of the 
 Deacon as he concludes the Reading of the Diptychs, males 
 and females. They were called Diptychs from Tnvaato to 
 fold, which signifies to double : since the ministers kept 
 them in the sacred shrine doubled with great care. 
 
 I said with great care, since in the Diptychs it was settled 
 for the Saints to be glorified as saints, for the orthodox to 
 be pronounced blessed as orthodox, for heresiarchs and 
 apostates to be condemned as deposed and excommunicate. 
 The Diptychs were the Lydian stone of assay, the Hercules' 
 magnet rock of souls. How the people pressed John of Con- 
 stantinople, in that 5th Act of the Council under Menas, to 
 proclaim the titles in the Diptychs of the four holy (Ecume- 
 nical Councils ! how they shouted ! what a tumult they 
 raised ! to have the names of Euphemius, 1 Macedonius, and 
 Leo, the most holy High Priests, written in the Diptychs ! 
 " Insert them, insert them." How the orthodox party strug- 
 gled for the great beacon of the Church, Golden-mouthed 
 John, to illuminate the Diptychs ! how bitterly the successor 
 and nephew too of Theophilus of Alexandria, the divine 
 Cyril, withstood him, see Theodoret, v. 35 ; Nicephorus, xiv. 
 Diptychs are called by Cassiodorus, v. Ep. 16, Polyptychs, 
 
 1 [Euphemius, Bp. of Constantinople, A.D. 490, banished 496; succeeded by 
 Macedonius, banished 511. Menas, Bp. of Constantinople, 536 542, held 
 a Council at Constantinople in his first year. ED.]
 
 220 THE THIRD PART OF THE HOLY LITURGY. 
 
 because of the many folds which they consisted of ; also by 
 Gregory the Great, VII. Ep. 40, so great was the multitude 
 of names. 
 
 Here I note too the commendation of the Four Patriarchs, 
 which took place at Constantinople, and the copy seen with 
 his own eyes by James Goar, in the Royal Library of Paris 
 in France. " And the deacon comes forth, he writes, saying 
 the usual words, Of Joseph the most holy and (Ecumenical 
 Patriarch, of Philotheus of Alexandria, of Mark of Antioch, 
 of Theophilus of Jerusalem," &c. We are well aware that in 
 case of the Bishop of Constantinople being absent from By- 
 zantium, or necessarily detained at times when in the presence 
 of the Emperor, what is called the Parastasis took place, the 
 Celebration fell to one, as it might happen, of the other 
 Patriarchs ; and in the absence of a Patriarch, the Proto- 
 pope had the privilege of celebrating. So more particularly 
 concerning the consecration of Epiphany-tide, Curopalates 
 says, in his treatise on the Offices of the Great Church : 
 " So the festival of the divine Theophany arrives ; and the 
 consecration, if the (Ecumenical Patriarch is found present, 
 is performed by him ; otherwise by one of the other Patri- 
 archs, either the Patriarch of Alexandria, or of Antioch or of 
 Jerusalem, if he happen to be residing ; if however, it should 
 happen that none of them is present, the Protopope performs 
 the consecration." 
 
 The Protopope also recited the Gospel at the Washing, 
 which the Emperor performed at those times. " They 
 prepare, says the same Curopalates, twelve poor men, and 
 clothe them with undershirts, or something like tunics and 
 sandals ; and a dish being placed in the Emperor's stall, the 
 Protopope, stationing himself outside at the door, gives the 
 blessing and says the Trisagion. Then, whilst the Gospel 
 is read by him, at the words, He put water into the basin, 
 the Emperor pours the water into the dish. Then they bring 
 the previously prepared beggars, each one carrying a wax 
 taper lit ; and the Emperor being seated, the Protopope, as
 
 THE DIPTYCHS. 221 
 
 before said reading the Gospel, when he comes to the words, 
 JESUS began to wash the disciples' feet, and while he repeats 
 them again and again, namely, till all are washed, the Em- 
 peror washes the right foot of each, and having dried the 
 washed foot with the towel which hangs in front of him, he 
 salutes it. And this being over, the Service of the Washing 
 proceeds to its conclusion, and to each one are given three 
 golden coins apiece," and so forth. In our Court the Gospel 
 of the Washing is read by the Holy Recorder ; and the Pro- 
 topope completes the ceremony in the midst of the city. 
 
 In old times, as we read in the books about the Liturgy 
 of S. Clement, there was mention by name in the Liturgy, 
 and the commendation of three only, namely, the Pope of 
 Old Rome, and the two Patriarchs, of Jerusalem and Antioch ; 
 since in those days neither the Bishop of Alexandria nor of 
 Constantinople had the precedence, which afterwards was 
 ordered synodically by the Church. The words of the Liturgy 
 of that period are these : " For our Bishop James and his 
 dioceses let us pray. For our Bishop Clement and his dio- 
 ceses let us pray. For our Bishop Evodius and his dioceses 
 let us pray." James was High Priest at Jerusalem ; Clement 
 at Old Rome ; Evodius at Antioch, which at that time took 
 this precedence, since as S. Luke writes, the first spot, where 
 Christians were named Christians, was Antioch. Acts xi. 26. 
 
 And grant us with one moiith and one heart to glorify 
 Thee, &c. 
 
 With one mouth and one heart, since as the Church is 
 one, the Faith is one, the Baptism is one, so we all of us are 
 bound, as linked by the bond of love, to agree and to behave 
 peaceably as brethren in CHRIST, one body and one spirit. 
 " For in one spirit we were all baptized into one body, and 
 were all made to drink into one spirit." i Cor. xii. 13. But 
 woe to the man through whom the offence cometh, schisms, 
 heresies, strifes, apostasies. And grant us ; since it is He 
 in Whom are all things, and through Whom are all things ;
 
 222 THE THIRD PART OF THE HOLY LITURGY. 
 
 He Who made known to us the mystery of His Will accord- 
 ing to His good pleasure ; He chose the foolish things of 
 the world to confound the wise men ; He chose the weak 
 things of the world, to confound the strong ; He chose the 
 base things of the world, the things despised, and the things 
 which are not, to bring to nought the things that are ; that 
 no flesh should boast before Him. Although " every man 
 having received from GOD a mind innate, so teaches Cyril 
 of Alexandria in his book on the Trinity one GOD, has the 
 instruction self-taught that the Deity is a substance super- 
 substantial, and a superlative power, and an activity out- 
 stripping every activity ; and according to the Wise men 
 themselves who are outside, He is the source, whence Heaven 
 and Nature depend," nevertheless the inconceivable mystery 
 of the most divine Trinity flesh and blood hath not revealed 
 to us, but GOD the Word of GOD Himself, Who is in the 
 bosom of the FATHER ; His mercies are abundant, and the 
 Priest in praying for munificent grace for the orthodox, again 
 blesses the people ; saying, 
 
 And the mercies of the great God and our Saviour Jesus 
 Christ shall be with you all. 
 
 For " GOD being rich in mercy, for His great love where- 
 with He loved us even when we were dead in our trans- 
 gressions, made us to live with CHRIST, (by grace have ye 
 been saved,) and raised us up with Him, and made us sit 
 together in heavenly places in CHRIST JESUS, that He might 
 show in the ages to come the exceeding riches of His grace 
 in goodness towards us in CHRIST JESUS ;" this is the high 
 language of the Apostle of the Gentiles to the Ephesians 
 (Eph. ii. 4 7.) And though the justifying and active grace 
 which the Theologians of the Church speak of, is given by 
 the all-gracious justice of GOD to those only who rightly 
 make use of the Sufficient grace, which we spoke of as being 
 indifferently common to all, since GOD willeth all to be saved, 
 and to come to the knowledge of the truth ; whence it is
 
 THE DIPTYCHS. 223 
 
 evident that our salvation in a certain fashion depends on our 
 own selves ; yet whatsoever we do that is. good, let us do it 
 with the help of GOD, of Whose mercies and not of ourselves 
 we are able to be justified. Let Pelagius and his followers 
 prate as they will. " Not by works that are in righteousness, 
 which we have done, but according to His mercy He saved us," 
 is the cry of the very vessel of election himself. Tit. iii. 5. 
 
 Here you see how the great Paul employs GOD'S grace 
 and mercy synonymously, since the grace of GOD as well as 
 His infinitely powerful mercy aims at one and the same end, 
 and there is no difference between them. For this reason 
 also the Western Emperors and High Priests, having one 
 and the same idea with the Easterns, instead of By GOD'S 
 mercy, which the latter use ordinarily in the subscriptions 
 and superscriptions which they issue, all commonly inscribe 
 at the head By the grace of GOD. Our most reverend Sove- 
 reign Protopope would imitate the Easterns. I specially 
 observe that not only the High Priests, but also Superiors 
 and Deacons and Monks were accustomed to make their 
 ordinary subscriptions with the same addition, because all 
 of us, whatever position we hold, from head to the toe-tips, 
 know nothing of it save by the actual mercy of GOD. 
 
 Theonas, by the mercy of GOD Presbyter and Apocrisiarius 
 of the holy mountain Sinai, and of the desert Rhaithus, and 
 of the most holy Church of Pharan. 
 
 I Marianus, by the mercy of GOD Presbyter and Archi- 
 mandrite of the Monastery of S. Dalmatius, and Exarch of 
 the venerable Monasteries of this Royal City, have sub- 
 scribed and consented. 
 
 I Cosmas, by the mercy of GOD Presbyter and Superior of 
 the Holy Forerunner and Baptist, have subscribed and con- 
 sented. 
 
 I Paul, by the mercy of GOD Deacon and Apocrisiarius 
 of the venerable Monastery of the Blessed Maro, the prin- 
 cipal of the venerable Monasteries of Second Syria, have 
 subscribed and consented.
 
 224 THE THIRD PART OF THE HOLY LITURGY. 
 
 I Trajan, by the mercy of GOD Monk of the Towers of 
 Jordan, speaking also on behalf of all the monks on the 
 Jordan, have subscribed and consented. 
 
 Of such subscriptions we have thousands in the Church ; 
 and you find them without number, if you choose, in the 
 holy Council assembled under Menas of Constantinople. 
 
 OF THE LORD'S PRAYER. 
 
 And vouchsafe to us, O Master. 
 
 As the time of Holy Communion approaches, it is fitting 
 we should seek it from the hands of none other, only from our 
 Master, GOD, speaking to Him as children adopted, and as 
 sons by grace : Our FATHER, Governor and Maker, our 
 daily bread give us to-day, which is interpreted as being the 
 Holy Communion. The word eviovaiov, John of Damascus 
 explains, Orthodox Faith, iv. ch. 86, means either future, 
 i.e.^ belonging to the.future age, or what is taken for main- 
 tenance of our being. Whether it be taken one way or the 
 other, the Body of the. LORD is naturally called Daily Bread 
 ). And so at once is said the 
 
 Our Father. 
 
 A prayer so eminent and necessary as to be the composi- 
 tion of the infinite wisdom of the Word GOD-Man Himself. 
 The schoolmen indeed write that it is so wonderful and 
 fruitful in proportion as it contains in few words all that the 
 holy Church of GOD prays for at length in so many services, 
 and the Priest beseeches GOD and the FATHER to make us 
 worthy to engage in such petition without condemnation and 
 in boldness, in such sort that is, that we may please Him. 
 And doubtless, if this prayer be not said with the aim unto 
 which its Maker and GOD appointed it, it is no prayer, but a 
 curse ; since to say, Forgive us our debts as we too forgive 
 our debtors, is just the same as though you had said, O my 
 GOD, pardon me not, as often as from your heart you do not 
 pardon your enemy. And you call on the devil as your
 
 THE LORD'S PRAYER. 225 
 
 father, to conclude agreeably with the words of the most holy 
 patriarch Germanus. 
 
 PARAPHRASE OF OUR FATHER. 1 
 
 Our Father, Which art in heaven. 
 
 A very bold cry, and exceedingly courageous, since by 
 calling GOD your FATHER, you come at once to proclaim 
 
 1 Cyril of Jerusalem, in his often quoted Catechetics (xxiii. n 18), has also a 
 commentary on the LORD'S Prayer, which we introduce here as much fuller 
 than that given above. "Our FATHER, Which art in heaven. What extreme 
 love of GOD to man ! when we had revolted fiom Him and were in the depth of 
 woe, He granted such an amnesty of evil doing, and such participation of grace 
 as for us to call upon a FATHER, Our FATHER, Which art in heaven : for such 
 as wear the image of the heavenly, in whom GOD dwells and walks, would in- 
 deed be heaven. Hallowed be Thy Name. GOD'S Name is naturally holy, 
 whether we call it so or not ; but since by those who sin it is sometimes pro- 
 faned, as it is said, For your sake My Name is continually blasphemed among 
 the Gentiles, (Isa. Hi. 5,) we pray that in us GOD'S Name may be hall^weo 1 , 
 not because that Name passes from not being holy fo being holy, but because in 
 us it becomes holy when we are hallowed and do things worthy of sangtification. 
 Thy kingdom come. 1 1 belongs to the pure soul to say boldly, Thy kingdom^me ; 
 for he who has listened to Paul saying, Let not sin reign then in your mortal 
 body, (Rom. vi. 12,) but has purged himself in deed and thought and word, will 
 say to GOD, Thy kingdom come. Thy will be done, 'as in heaven, so on earth. 
 The divine and blessed Angels of GOD do GOD'S will, as David in his song used 
 to say, Bless the LORD, all His angels, ye that excel in strength, performing His 
 will, (Ps. ciii. 20, 21) ; in reality therefore in praying you say, As in the angels 
 Thy will is done, so also on earth be it done in us, O Master. Our substantial 
 bread give us to-day. This common bread is not substantial, but this holy 
 bread is substantial, instead of 'fit to establish the substance of the soul.' This 
 bread passes not into the belly, nor is cast out into the draught, but is distri- 
 buted throughout thy whole system for help of body and soul. And To-day 
 stands for each day, even as Paul said, Whilst it is called to-day. (Heb. Hi. 13, 
 cf. also Luke xi. 3.) And forgive us our debts, as also we forgive our debtors. 
 For we have many sins, for we offend both in word and in thought, and we do 
 much worthy of condemnation ; and if we say that we have not sin, we lie, as 
 John saith. (i John i. 8.) And we make a covenant with GOD, beseeching 
 Him to forgive us our sins, as we forgive our neighbours their debts. Let us 
 bethink ourselves therefore in return for what we receive how good a gift, and 
 let us not delay to forgive each other. The offences committed against us are 
 petty and trivial and easily atoned for ; whereas what we have committed 
 against GOD are great, requiring His loving kindness, and His alone. Beware 
 therefore lest by reason of petty and trivial sins against thee thou shut off from
 
 226 THE THIRD PART OF THE HOLY LITURGY. 
 
 yourself both GOD'S son and CHRIST'S brother. " But as 
 many as received Him, to them gave He power to become 
 children of GOD." John i. 12. Beware henceforth, O Chris- 
 tian, because unless you mix deeds with words, and if you 
 transgress the commands of GOD and the FATHER and of 
 His spotless holy Bride, the Catholic Church, GOD'S adop- 
 tion and the brotherhood in which you boast, becomes blas- 
 phemy to you. 
 
 Hallowed be Thy Name. 
 
 Do not suppose that GOD has need to be sanctified ever 
 
 thyself GOD'S pardon of the weightiest sins. And lead us not, O LORD, into 
 temptation. Does the LORD teach us this, to pray that we may not at all be 
 tempted ? Then how has He said elsewhere, A man that is not tempted is un- 
 proved.* And again, Count it all joy, my brothers, when ye fall into manifold 
 temptations? (James i. 2, 12.) But is entering into temptation being sub- 
 merged by temptation ? Because temptation is like a torrent hard to cross ; 
 some pass through without being submerged by temptations, excellent swim- 
 mers, as one might say, and without being entirely swept away by them. 
 Whereas those who are not of this sort, enter in and are submerged ; as for 
 example, Judas entered into the temptation of avarice and could not swim 
 across, but was submerged and drowned body and soul. Peter entered into the 
 temptation of denial, but though he entered, he was not submerged, but nobly 
 swam across and was delivered from the temptation. Hear again elsewhere, a 
 company of perfect saints (perhaps, a whole company of saints) giving thanks 
 for deliverance from temptation. Thou, O GOD, hast proved us, hast tried us 
 like as silver is tried ; Thou broughtest us into the snare ; Thou laidest afflic- 
 tions upon our back ; Thou madest men to ride over our heads ; we went through 
 fire and water, and Thou broughtest us out into refreshment. (Ps. Ixvi. 10 12.) 
 Dost thou see them emboldened because they passed through and tarried not ?t 
 And Thou broughtest us out, he says, into refreshment. For them to come into 
 refreshment is to be delivered from temptation. But deliver us from the evil. If 
 Lead us not into temptation, implied not to be tempted at all, He would not 
 have added, But deliver us from the evil. The evil one is our adversary the devil, 
 from whom we pray to be delivered. Then after finishing the prayer, you say, 
 Amen, setting your seal by the Amen, which means, So be it, to what is con- 
 tained in the Goo-taught prayer." Many others too of the Fathers have given 
 interpretations of the LORD'S Prayer. 
 
 * [This quotation, resembling Ecclus. xxxiv. 9, 10, is referred to by Greg. 
 Naz. Ep. 215 ; Dam. De Fide, ii. 30 ; Ephr. De pren. et pat. p. 151 ; Ruff. De 
 bened. Patr. II. ED.] 
 
 t For ffJLTto.pTjva.1) Migne conjectures t/j-iray 'rival, stuck not fast.
 
 THE LORD'S PRAYER. 227 
 
 by our prayers. No. For GOD is always holy, and more 
 than holy, holy by nature. Only we beseech that His all- 
 holy Name may be hallowed as regards us ; just as through 
 the purifying 'bath of holy Baptism we were sanctified at 
 first, so we may go on being sanctified even to the end. 
 
 Thy Kingdom come. 
 
 And when does not GOD reign, the great King of kings 
 Whose Kingdom is universal and eternal? In saying then, 
 Thy Kingdom come, we beseech Him to grant us the kingdom 
 which He appointed us through the Blood of the Covenant 
 of His SON, and to grant us the endless enjoyment of the 
 good tilings " which eye hath not seen, nor ear hath heard, 
 and which entered not into the heart of man, which GOD 
 prepared for them that love Him." i Cor. ii. 9. 
 
 Thy will be done, as in heaven, so on earth. 
 
 Or, the glorified will of GOD, as He wills in heaven, so be it 
 done also by us here on earth without condemnation and 
 without fault. 
 
 Our substantial bread give us to-day. 
 
 Here He means the spiritual bread, for CHRIST is our 
 Bread ; He Who said, I am the Living Bread Who came 
 down from heaven. And by calling it substantial, (as what 
 suits our substance, according to Suidas,) He bids us be 
 always ready, free at every time from the soul-destroying 
 burdens of sins, that we may be worthy of the heavenly food 
 itself. 
 
 And forgive us our debts, as we too forgive our debtors. 
 
 This GOD desires from us more than anything else ; and it 
 is a clear thing in Scripture that GOD does not pardon any 
 one's debts and sins, unless he first with all his soul pardon 
 his enemy. The parable of the ten thousand talents and the 
 hundred pence which we find in the i8th of Matthew, guides 
 and contributes much to this.
 
 228 THE THIRD PART OF THE HOLY LITURGY. 
 
 And lead us not into temptation. 
 
 " For GOD is untried in evil, and He Himself tempteth no 
 man." James i. 13. Nevertheless we beseech GOD not to 
 bring us into temptation, or to set us free from the tempta- 
 tions of the devil, forasmuch as he is the tempter. Matt. iv. 
 Whence also in Mark xiv. 38 CHRIST says, " Watch and 
 pray, that ye enter not into temptation." 
 
 But deliver us from evil. 
 
 This He says, since according to the Apostle, Rom. viii. 26, 
 " We know not what we should pray for as we ought." GOD 
 Almighty is He Who through His extreme compassion frees 
 us from whatever evil human weakness finds it impossible 
 by natural power to avoid, even He Who lives and reigns 
 for ever. 
 
 Peace be to all. 
 
 Peace again, because peace, John Chrysostom teaches, 
 Col. horn. 3, is the mother of all good things. 
 
 Bow down your heads to the Lord. 1 
 
 That one should bow the knee at the prayers, is a work 
 which the Apostles and the Church from the first received, 
 and hallowed it, and particularly on certain days according 
 to the definition of the holy Councils and the tradition of 
 the Church. Nevertheless in proportion as the head is 
 more prominent than the knee, so is it more fitting to the 
 Service now going on, when the holy Bread is lifted up, that 
 all the Faithful should bow themselves, and with humility 
 should lower their head with all their worldly thoughts, thus 
 humbling both reason and heart to GOD, that they may 
 receive the grace which the Priest invokes over all who bow 
 their necks, for each one according to his several need. 
 
 1 In the Euchology it is written, Let us bow down our heads to the LORD, 
 which is evidently more correct, because all the exhortations to the faithful, the 
 deacon and priest pronounce in the first person, saying, Let us beseech, and let 
 us attend, and let us hear, and let us stand orderly, and let us lift up our hearts, 
 and let us give thanks, as being themselves alsp included.
 
 THE LORD'S PRAYER. 2 29 
 
 This prayer, and every other which is said after Bow down 
 your heads to the LORD, I notice gives no help at all to those 
 who in no wise bow the head. On the contrary, by standing 
 erect at such a time, and not bowing, they grievously sin in 
 that they do not what the holy Church of GOD enjoins to be 
 done. 
 
 Such people ought to take for their correction the example 
 of CHRIST'S holy disciples themselves, who, though they were 
 holy vessels and gods in comparison of us so mean and sin- 
 ful, with what attention, with what devotion did they stand 
 at these moments of the holy Liturgy. See what the blessed 
 Proclus introduces about this : " The Apostles rinding them- 
 selves with one accord together, betook themselves to prayers 
 all day long, and having found the mystical celebration of 
 the SAVIOUR'S body consolatory, they sang it at full length. 
 Nay, rather with joy and the greatest gladness they gave 
 attendance to such a Divine Rite, always bearing in mind 
 the LORD'S saying, This is My Body, and Do this in remem- 
 brance of Me, and Whoso eateth My Flesh and drinketh 
 My Blood abideth in Me, and I in him. Wherefore also 
 with contrite spirit they would sing many prayers, suppli- 
 cating the Divine Majesty." So we read in the treatise on 
 the Tradition of the Holy Liturgy. And John Chrysostom, 
 his great Teacher, i Cor. horn. 27 : " When the Apostles par- 
 took of those holy Suppers, what did they do ? did they 
 betake themselves only to prayers and hymns ? did they not 
 resort to holy vigils, and to that long doctrine, so full of 
 plenteous wisdom ?" Consequently the holy Church too, 
 intending at this sacred hour to lift up the holy gifts, calls 
 out, cries with a loud voice, 
 
 Let us attend. 
 
 Let us give our attention here, let us attend, let us forsake 
 what is earthly, let us elevate our thoughts to what is heavenly ; 
 away with words, whisperings, conversations, idle talk. " Let 
 the deacons walk round and inspect the men and the women,
 
 230 THE THIRD PART OF THE HOLY LITURGY. 
 
 that there be no disturbance ; and let no one beckon or 
 whisper or nod." So we read in the rubrics of the Liturgy 
 of S. Clement. 
 
 OF THE ELEVATION OF THE HOLY BREAD. 
 
 Holy things to the holy. 
 
 The Priest in pronouncing these words with a loud voice, 
 elevates the Holy Bread in careful remembrance of our SA- 
 VIOUR'S Resurrection from the dead. And the sign of the 
 Precious and Life-giving Cross is made three times at that 
 moment, in token of the Supersubstantial and unconfounded 
 Trinity, seeing that the SON and Word suffered by the good 
 pleasure of the coeternal GOD and FATHER, and by the co- 
 operation of the HOLY GHOST. The Cross which is signed 
 above with the Precious Bread itself, signifies that the Heaven 
 was hallowed by the Resurrection ; the Cross made mid- 
 way signifies the hallowing of the air ; and the third Cross 
 made low down near the paten, signifies the hallowing of the 
 earth, wherein that life-giving body of CHRIST was buried. 
 So Germanus of Constantinople in the Mystical View, who 
 writes in fact that the Divine Bread is alone elevated, 
 " because the King Himself is LORD, and He is the Head, 
 as the Apostle says ; but the other Precious Gifts are 
 CHRIST'S members." 
 
 Holy things to the holy. 
 
 The holy things, he says, are given only to the holy and 
 righteous Christians. " But if there be any one not holy, let 
 him not approach ; not merely, says he, free from sins, but 
 holy. It is not freedom from sin only that makes one holy, 
 but the presence of the Spirit and wealth of works ;" so 
 writes the divine Chrysostom in the I7th Horn, on the Ep. 
 to the Hebrews. And the people answer : 
 
 Nay, verily ; we are not holy ; we are sinners, and un- 
 worthy of such a title. One is Holy, even the LORD JESUS, 
 the Goo-Man.
 
 THE ELEVATION OF THE HOLY BREAD. 23! 
 
 One holy, one Lord, Jesus Christ, to the glory of God the 
 Father. Amen. 
 
 Holy things to the holy. 
 
 The Priest says, Holy things to the holy. The presented 
 gifts are holy, having received the approach of the HOLY 
 SPIRIT. We too are holy, having been vouchsafed the HOLY 
 SPIRIT. The holy things therefore correspond to the holy 
 persons. Thereupon you say, One Holy, one LORD, JESUS 
 CHRIST. For verily there is one holy, holy by nature ; yet 
 we are holy, not however by nature, but by participation and 
 training and prayer. Cyril of Jerusalem (Cat. xxiii. 19.) 
 
 And whereas we learn that in the Mystic Supper, whereof 
 this Initiation is a perfect calling to mind, CHRIST blessed, 
 sanctified, broke and then distributed the holy gifts to His 
 holy Disciples, " He blessed, sanctified, broke and gave to 
 His holy Disciples," so the Priest in imitation of GOD, having 
 blessed the Precious Gifts, and by the power of the All-holy 
 GHOST sanctified them, comes with all devotion and piety to 
 divide the holy Bread and to distribute the sacred Mysteries. 
 " Having exhibited the gifts of the Divine Work, he comes 
 himself to the sacred participation of them, and encourages 
 the rest ;" this is the comment of Dionysius the Areopagite. 
 
 '' And the Deacon, imitating the Cherubim when they 
 cover their faces, first arrays himself, when he is about to 
 communicate, girding his horarium about him ; then the 
 High Priest coming to Communion receives again his scarf, 
 showing that in the first instance he was serving, and fearful 
 to be clothed with that holy garment ; but when the work is 
 over, and he comes to elevate the Bread, and divide and 
 share and distribute it, there is need for him to clothe himself 
 even with all the sacred symbols of dignity." So the Thessa- 
 lonian in the Temple. 
 
 The Deacon. Sir, dismember the Holy Bread. 
 
 And the Priest. The Lamb of God is dismembered and 
 distributed, Who is dismembered, not severed; Who is ever
 
 232 THE THIRD PART OF THE HOLY LITURGY. 
 
 eaten, yet never consumed; but He sanctifies those who par- 
 take of Him. 
 
 This dismemberment represents both the breaking of the 
 Bread, which CHRIST, as we saw, made, and the various 
 sufferings of His undefiled Body, which was buffeted, stricken, 
 wounded, and in death withstood corruption. For which 
 reason the dismemberment also takes place cross-wise into 
 four portions. " And herein the Priest looketh on JESUS 
 Crucified," is the interpretation of the same Symeon. 
 
 Dismembered, not divided. 
 
 Wherefore, although CHRIST suffered so much by reason 
 of the Incarnation, yet His Flesh saw not corruption in Hades, 
 as says the Prophet. Only the species or accidents of the 
 matter of the Mystery are dismembered and distributed. 
 Nevertheless the LORD'S Body is not cut or divided, since 
 He is entire in the whole, and entire in every portion ; whole 
 and untouched equally in the entire Pearl, 1 and in all its 
 portions, regard them as small as ever you choose, in the 
 same way that philosophers teach about the human soul. 
 The same Who is found in all the Churches of the four 
 quarters of the world, in all the sacrifices from one end of 
 the world to the other, the same as regards number one and 
 single, the very one Who sits at the right hand of the 
 FATHER. And do not imagine, teaches John of Damascus, 
 " that the identical Body Which was taken up, comes down 
 from heaven, but that the Bread itself and the Wine are 
 changed into the Body and Blood of GOD." 
 
 Dismembered, and not severed; always eaten, and never 
 consumed. 
 
 " For the LORD'S Flesh is a quickening spirit, and what is 
 born of the Spirit is Spirit." So teaches the Great Illuminator 
 himself. And Samonas of Gaza : " When the consecrated 
 
 1 [The Margareta or Pearl is the portion severed from the Bread to put into 
 the Cup. ED.]
 
 THE ELEVATION OF THE HOLY BREAD. 233 
 
 Bread is cut into portions, do not suppose that that spotless 
 Body is divided, or torn asunder or severed ; for it is immortal 
 and incorruptible, and cannot be consumed. But think that 
 that division is only of the visible accidents after consecration, 
 which remain for the strengthening of Faith and presenta- 
 tion of a visible sign, and a pledge and viaticum of eternal 
 life." And thus the Spotless Mysteries are not circumscribed 
 locally like other natural bodies, since in comparison with 
 that which contains them they have not any extension : they 
 are only said to be in a place after a mysterious sort, and 
 with such extension only, as the dialecticians speak of, in 
 relation to themselves, a property which as not having any 
 local position, does not bear being circumscribed. Such is the 
 teaching of the principal authors of the Scholastic Theology. 
 
 Dismembered, and not severed. 
 
 For as though any one who had a mirror should let it fall 
 and dash it into many fragments, yet in each several frag- 
 ment, he will see his shadow entire, so one might conceive 
 also from this shadow that CHRIST'S Flesh is entire and 
 whole in each fragment at every moment whensoever and 
 wheresoever broken. And as whatever word any one speaks, 
 both the speaker understands it and hears, and his neigh- 
 bours hear it ; no matter how many the hearers be, it is not 
 severed bat is whole ; so also in respect of CHRIST'S Body, 
 the All-holy Body of CHRIST seated by the FATHER abides 
 in Him, yet also the Bread of the holy rite being by divine 
 power through the approach of the All-holy SPIRIT changed 
 into the true Body of CHRIST, though it is dismembered, yet 
 is preserved whole and entire in each fragment, even as the 
 word of the speaker reaches all the hearers, and is heard 
 whole and undivided. Samonas. 
 
 But it sanctifies those who partake. 
 
 A sanctification which one certainly cannot understand 
 more narrowly. " We become of one body and one blood
 
 234 THE THIRD PART OF THE HOLY LITURGY. 
 
 with CHRIST through His stainless Mysteries," writes S. 
 Cyril in his holy Catechetics. And the great Damascene : 
 "We are united to the Body of the LORD and His Spirit, 
 and become CHRIST'S Body." "A partaker in incorruption 
 by union with the immortal," is Gregory of Nyssa's descrip- 
 tion of one who shared the stainless Mysteries of CHRIST. 
 And Nicolas of Methone says : " The Body and Blood of 
 CHRIST in the Rite are a sharing with CHRIST and eternal 
 life, and as much as to say a deification of the partakers." 
 He who worthily partakes of the Flesh and Blood of the 
 Word GOD-Man is no more mere man but God-man. And 
 according to the great Basil, not only does JESUS our SAVIOUR 
 dwell in him, but all the Holy Trinity, the FATHER, the SON, 
 and the HOLY GHOST. " May I be united, he says, to Thy 
 Holy Body and Blood, and I shall have Thee dwelling and 
 abiding in me, with the FATHER and Thy HOLY SPIRIT." 1 
 
 I said worthily ; because "he who eateth and drinketh un- 
 worthily eateth and drinketh judgment to himself, according 
 to the Apostle, not discerning the LORD'S body, and for this 
 cause many among you are weak and sickly, and not a few 
 sleep," i Cor. xi. 29, 30. And according to the divine Chry- 
 sostom, " As Judas betrayed CHRIST, and the Jews treated 
 Him with insult, so those dishonour Him who unworthily 
 with their mouth receive His all-holy Body." 
 
 George Cedrenus for instance tells about a certain heretical 
 lady in the reign of Arcadius, how directly when the Mystery 
 as celebrated by the Macedonians was handed to her, in the 
 presence of that great Illuminator John Chrysostom,'a stone 
 came into her mouth to reprove the heretical and to con- 
 found the unworthy. And the great Cyprian in his book 
 which he writes about the Lapsed, writes concerning a 
 certain Christian, who ventured to partake of the holy gifts 
 unworthily, how in his hands the Precious Bread became 
 mere myrrh oil. " A certain man of those who had lapsed, 
 he says, came to partake, and when he had taken the Bread, 
 
 1 In the first prayer of Communion.
 
 THE ELEVATION OF THE HOLY BREAD. 235 
 
 ashes remained in his hand." And elsewhere again the 
 same Saint, " A certain woman who had lapsed came up 
 and partook of the Divine Bread ; but as she was conscious 
 of her unworthiness, she put it in a box, and when she wanted 
 to open it, a flame darted out upon her, and she perished," 
 died there and then. Here you see how in those days the 
 Precious Bread was given into the hands of Christians, 
 although they were laymen, and not into their mouth, as 
 the practice is to-day. " So when thou comest up, wrote 
 Cyril of Jerusalem of this, come not with the wrists stretched 
 forth, nor with the fingers parted, but having made the left 
 hand a throne for the right, as destined to welcome a king, 
 and having hollowed the palm, receive the Body of CHRIST." 
 We observe the same too in the 5ist canon of the Sixth 
 holy general Council, although from his time, Balsamon 
 notes, the Holy Body was handed in many churches imme- 
 diately into the mouth of the laity, and no more into their 
 hands. " For right faith and the fear of GOD and unsus- 
 pecting piety have preserved this tradition," he writes in his 
 interpretation of the same canon. And many will have it 
 that this arrangement began in the Church from the days 
 of Arcadius because of the miracle that occurred in the case 
 of the heretical woman who communicated of the Mystery 
 celebrated by the Macedonians, and hid the Pearl in her 
 hands, which John Chrysostom had given her when he was 
 ministering ; and he they record was the first to introduce 
 the Spoon. 1 
 
 1 The loist canon of the Council in Trullo rebukes those who receive the 
 stainless body of the LORD not in their hands fashioned in the shape of a cross, 
 but into some receptacle of gold or other substance. So that even in this council, 
 far later than Chrysostom, and even to the times of John of Damascus (Orth. 
 Faith, iv. 86) the communicants used to take the holy bread into their hands, 
 consequently the idea is evidently to be rejected that Chrysostom invented the 
 Spoon, and particularly as they say that the mysteries might not be held in 
 contempt by heretics or impious men, concealing them and perverting them or 
 otherwise profaning them. Others have asserted with more reason that for 
 greater ease in administering, when no deacon was assisting, the use of the 
 Spoon was introduced. Because at first each church had also a deacon assisting ;
 
 236 THE THIRD PART OF THE HOLY LITURGY. 
 
 The Deacon. Sir, fill the holy Cup, 
 
 And the priest dropping the one portion of the holy Bread 
 into the holy Cup says, 
 
 The fulness of faith in the Holy Ghost. Amen. 
 
 There is nothing more suitable in all the Holy Liturgy 
 than is this Union of the Precious Body and Blood of 
 CHRIST, forasmuch as in nature Blood unites itself with 
 Body : and as we saw with John of Damascus, " the bread 
 of the Prothesis, and wine and water, by the invocation and 
 visit of the HOLY GHOST supernaturally are transformed 
 into the Body and Blood of CHRIST ; and they are not two, 
 but one and the same." If henceforth they are one and the 
 same thing, and not two things, the Body and Blood of our 
 SAVIOUR GOD, the Church rightly unites the one with the 
 other, saying at the same time, 
 
 The fulness of faith in the Holy Ghost. Amen. 
 
 " And this," interprets Nicolas Cabasilas, " in order that 
 the initiation of the Mystery may be complete. For what 
 is the end and the result of CHRIST'S sufferings and of His 
 words and acts, if you regard them in reference to us ? 
 Nothing else than the sojourn of the HOLY GHOST in the 
 Church. It was consequently necessary to have this too 
 signified after the rest." 
 
 This dwelling and coming of the HOLY SPIRIT the Priest 
 manifesting as the end of all, at the time when he drops the 
 holy Bread into the Cup, says no other words than what have 
 
 and at the time of the Reception, the priest communicated from the LORD'S 
 Body, while the deacon communicated from the Blood. But when later the 
 churches became more numerous, and the deacons decreased, and the priest 
 ministering alone found it difficult to administer separately, the Spoon was in- 
 troduced for greater ease. (See Pedal, note on Canon 101 of 6th Council.) And 
 first of all perhaps its use was ordered in the liturgies where there was no deacon ; 
 but through scarcity of deacons and [increase] of communicants, the old custom 
 insensibly fell into disuse.
 
 OF THE WARM WATER. 237 
 
 been quoted, conveying the impress of the Fulness of Faith, 
 that is to say the filling of the Cup (namely of the whole of 
 CHRIST'S holy Church, being CHRIST'S Body, i Cor. xii. 27) 
 with the Orthodox and Catholic Belief in GOD, which we 
 received through the dwelling of the All-holy Consecrating 
 SPIRIT Himself after CHRIST departed. " But the Com- 
 forter the HOLY GHOST which the FATHER will send in My 
 name, He will teach you all things," John xiv. 26. And so 
 at once follows the ancient custom of the warm water, 
 handed down from the Fathers. 
 
 OF THE WARM WATER. 
 
 The fervour of Faith, full of the Holy Ghost. At/ten. 
 
 This also itself takes place for a clear token of the dwell- 
 ing of the All-holy SPIRIT. "Which is indeed signified 
 (these are the words of Cabasilas) when the warm water is 
 poured out on the Mysteries : for the water both being 
 actual water and having a share of fire, signifies the HOLY 
 SPIRIT, which is even called Water, and appeared as fire 
 at that time when it fell upon CHRIST'S Disciples. And 
 this time signifies that occasion ; for then He came down 
 after all pertaining to CHRIST had been fulfilled : and now 
 this Water is introduced when the gifts have been dedicated. 
 And through the Mysteries as being CHRIST'S Body, and 
 members in particular, the Church also is signified, which 
 at that time received the HOLY SPIRIT." 
 
 Fervour of Faith, full of the Holy Ghost. Amen. 
 
 What answer was given to Pope Eugenius IV. by Doro- 
 theus of Mitylene to the question why the Holy Eastern 
 Church of GOD is accustomed to put the warm water into 
 the Cup, we cannot tell. Germanus of Constantinople 
 declares that the warm water symbolizes the Blood and 
 Water of the Divine Side, from which when it was pierced 
 flowed forth warm blood and water. "And as from the
 
 238 THE THIRD PART OF THE HOLY LITURGY. 
 
 Divine Side in life went forth both filled with heat, so like- 
 wise the water being poured in last very warm at the time 
 of the Communion fills up to perfection the sign of the 
 Mystery, the communicants touching the Cup's breast as 
 the very life-providing side." 
 
 Fervour of Faith, full of the Holy Ghost. Amen. 
 
 Theodore Balsamon's interpretation is that though the 
 Body of the Crucified JESUS was in fact dead, yet from 
 His holy side the Blood and the water gushed out warm, 
 and not cold ; which is the fact of which each time remem- 
 brance is made by the Warm Water. So in the commen- 
 tary on the 32nd canon of the Sixth Council. " It is put in 
 (he says about the warm water) to give assurance that what 
 flowed from our LORD JESUS CHRIST'S side was life-giving, 
 to wit the Blood and the Water, and not dead. Because the 
 greatness of the wonder is proved hereby ; for whereas warm 
 blood does not naturally flow from a dead body, from the 
 LORD'S Body even after death Blood and water flowed forth 
 warm, like supplies of life from a life-giving Body." 
 
 Fervour of Faith, full of the Holy Ghost. Amen. 
 
 And if you ask, why the warm water is not put into the 
 Union before the Holy Cup is hallowed, but is put in after 
 the consecration, your answer is that if it were put in warm 
 at the time of the Union, it would get cold by the time of 
 the Partaking of the holy gifts, and all would end just where 
 it was before. For this reason therefore the warm water is 
 put into the Cup after the Elevation, and the Faithful par- 
 take of it as life-giving. And certainly, if the warm water 
 were put into the Holy Cup at the time of the Divine Obla- 
 tion, the interpretations of all the doctors, whom we have 
 quoted, would have had no place. 
 
 Fervour of Faith, full of the Holy Ghost. Amen. 
 
 The Thessalonian allegorizes the symbolism of the warm
 
 OF THE HOLY COMMUNION. 239 
 
 water in yet another way, by this interpretation, that the 
 Fervour itself is the mark of the life-essence of CHRIST'S 
 Body, which though it was both crucified and died, yet had 
 in itself always the Godhead and the infinitely powerful 
 benefits of the All-holy SPIRIT. " Moreover, he says, he 
 pours the warm water into the Cup, witnessing that the 
 LORD'S Body, even when it was dead upon the removal of 
 His divine soul, yet remained life-giving, the Godhead not 
 being separated from it, and all the benefits of the SPIRIT 
 being undetached, since also the warm water affords by 
 its warmth an appearance of life." According to what is 
 written, 
 
 Fervour of Faif/i, full of the Holy Ghost. Amen. 
 
 This is the warmth of Faith, which CHRIST thought of in 
 us as a grain of mustard seed, Matt. xvii. 20, which all who 
 approach to the Table of His stainless Mysteries (and these 
 nothing can admit save Faith only, as the divine Damascene 
 teaches) are bound to keep warm and fervid, unshaken and 
 unremoved. " Because thou art lukewarm I shall spue thee 
 out of My mouth," (shall disgorge thee) writes the Scripture 
 about those in whom Faith not being fervid, but lukewarm, 
 as they say, is not Faith but Unbelief, Rev. iii. 16. 
 
 OF THE HOLY COMMUNION. 
 I believe, O Lord, and confess. 
 
 The Priest because of this prostrates himself before the 
 Mysteries, and with tears confesses : I. The great mystery 
 of the Dispensation of the Incarnation and the world-saving 
 presence of CHRIST, the very Messiah. For Thou art truly 
 the CHRIST. II. The inward and .from all ages eternal 
 generation of the SON of GOD. Thou art the SON and 
 Word of the living GOD. III. The sojourning in the world 
 of the SON of GOD, and the conversion of sinners to GOD, 
 and salvation through GOD. Thou art He Who came into
 
 240 THE THIRD PART OF THE HOLY LITURGY. 
 
 the world to save sinners. And IV. Finally agreeably with 
 the blessed Paul, i Tim. i. 15, I am, says the priest, the 
 chief of all sinners that are in the world : " Of whom I am 
 chief." 
 
 / believe, O Lord, and confess. 
 
 A man not only begins by believing, but must confess 
 likewise with his mouth all that the holy Church of GOD 
 lays down and receives. " For GOD is not satisfied merely 
 with belief in the soul, but requires also belief in the mouth," 
 Theophylact of Bulgaria comments. For this reason too the 
 wise Origen wept so much mounted in the Ambo at Jerusalem, 
 in explaining that passage in the psalm, " Unto the sinner 
 said GOD : Why dost thou utter My ordinances and takest 
 My covenant in thy mouth ?" whilst at the same time he 
 thought of the great fault which he had committed in 
 having denied CHRIST, though it were only in appearance 
 and with the mouth alone ; for which he was expelled the 
 Church and lost Martyrdom, writes Cedrenus. The rejec- 
 tion was from CHRIST. " Every one whosoever shall deny 
 Me before men, I will deny him, even I, before My FA- 
 THER Which is in Heaven." " For those who denied Him, 
 both lost the glory of Martyrdom and will themselves find 
 CHRIST denies them in the day of Judgment." Cyril of Alex- 
 andria. 
 
 Moreover I believe that this really is Thy Precious Body, 
 and this really is Thy Precious Blood. 
 
 " Far be it from us (cries Samonas of Gaza) to call the 
 Holy Communion a figure of the Body of CHRIST, or mere 
 bread, or a token or image ; but the real Body and Blood 
 in truth of CHRIST our GOD." And Justin Philosopher and 
 Martyr says: "As by GOD'S Word JESUS CHRIST our 
 SAVIOUR being incarnate took both flesh and blood for 
 our salvation, so also the food for which by the word of 
 prayer coming from Him we give thanks," (because in the
 
 OF THE HOLY COMMUNION. 241 
 
 Holy Eucharist all the power of the Priest's prayers flows 
 forth from Do this in remembrance of Me, which CHRIST 
 charged His holy Disciples, as the most holy Metropolitan 
 of Ancyra Germanus Rhasoxestes, also our fellow-citizen, 
 interprets the meaning of the expression) " whereby our 
 blood and flesh through change are nourished, we have been 
 taught is the Flesh and Blood of the Incarnate JESUS." 1 
 There remains nothing else of the Bread or of the Wine 
 in the Mystery saving the accidents or species as they are 
 called, " for strengthening faith and supplying a visible 
 sign," as we said before. 
 
 This really is Thy Precious Body, and this really is Thy 
 Precious Blood. 
 
 In the time of the great Arsenius that simple monk doubted 
 about this, and after much offence given to the whole monas- 
 tery the poor wretch regarded the Mysteries of CHRIST as 
 an image only and figure, with so firm an opinion as that he 
 
 1 The Orthodox reader perhaps will wonder why testimonies of the Fathers are 
 needed to show that the holy Eucharist is truly and really the actual spotless 
 Body and the precious Blood of our LORD and GOD and SAVIOUR JESUS CHRIST, 
 seeing that the LORD Himself in committing the Mystery to His holy apostles 
 so clearly said, " This is My Body, this is My Blood," and long before in address- 
 ing the Jews spoke of this Mystery : " Except ye eat the flesh of the Son of 
 Man and drink His Blood, ye have not life in yourselves," and much to the same 
 purpose, (John vi. 51 58); seeing too that Paul says: "The cup of blessing 
 which we bless, is it not the communion of the Blood of CHRIST ? the bread 
 which we break, is it not the communion of the Body of CHRIST?" (t Cor. x. 16.) 
 But whereas certain heretics wresting the scriptures to their own destruction, 
 (2 Pet. iii. 16) deny the change of the bread and wine into the Body and Blood 
 of CHRIST, and others have invented other misinterpretations of the LORD'S 
 words, passionately endeavouring, as is their wont, to show that the more 
 ancient Fathers agree with their perverse folly ; for this cause our compiler 
 quoted the above testimony of Saint Justin, who flourished in the second cen- 
 tury after CHRIST. To this add likewise the testimony of Ignatius Theophorus, 
 called a disciple of John, who leaned on the LORD'S breast. He in speaking 
 of certain heretics who prated about CHRIST seeming to be incarnate says : 
 " From Eucharist and Prayer they abstain because they do not confess that 
 the Eucharist is the flesh of our SAVIOUR JESUS CHRIST, which suffered for 
 
 R
 
 242 THE THIRD PART OF THE HOLY LITURGY. 
 
 said. Though I should see it with my own eyes, I do not be- 
 lieve anything of this sort. Howbeit the All-powerful GOD 
 Who willeth all to be saved and to come to the knowledge 
 of the truth did not fail to give demonstration to the Fathers 
 before their own eyes, and to the erring monk with an un- 
 utterable miracle. 
 
 The great Arsenius relates (the account is given by the 
 Metaphrast in his life of this holy Father) " how a certain 
 monk in his simplicity did not believe the Bread and Wine 
 to be changed into the Body and Blood of CHRIST, but to 
 be a figure and image. Some of the old men when they 
 learned it gave him seasonable advice But he said, 
 Except I shall see, I shall not believe. And once when 
 prayer had been made by the old men, and this monk 
 himself for a whole week to the LORD, they came to the 
 church, and during the Celebration of the holy Liturgy, the 
 Bread appeared to the three ancients as a child, and when 
 the Priest was going to divide the Bread, they saw an angel 
 that had come from heaven and was carrying a sword, and 
 he slew and sacrificed the child and divided him into small 
 portions. And when they drew near to communicate, there 
 was given to the unbelieving monk flesh and blood to par- 
 take. And in this way the monk was corrected, and all 
 gave thanks to GOD." 
 
 our sins, and was raised by the FATHER in His goodness," (Ep. to Smyrnaeans, 7.) 
 Concerning the words of the LORD to the Jews, notice that when JESUS said to 
 them that He was about to give His flesh to be eaten unto eternal life, " the 
 Jews strove one with another, saying, How can this man give us His flesh to 
 eat ?" (John vi. 52.) But JESUS instead of explaining this funv which surpasses 
 human conception, repeated with greater stress the necessity of feeding on His 
 flesh, saying, " Except ye eat, &c." In like manner also at another time to 
 Nicodemus, who had heard " Except a man be born anew, he cannot see the 
 kingdom of GOD," and doubted and put the question, " How can a man be born 
 when he is old ?" JESUS, instead of solving his doubt, repeated the necessity of 
 regeneration, answering, "Verily, verily I say unto thee, Except a man be 
 born of water and the SPIRIT, he cannot enter into the kingdom of GOD." 
 (John iii. 35.)
 
 OF THE HOLY COMMUNION. 243 
 
 / believe that this really is Thy Precious Body, and that 
 this really is Thy Precious Blood. 
 
 " But of Thy mercy, O LORD, (cried out with tears on this 
 account Nicolas of Methone,) deliver from deceit and folly 
 like this all those who do not rightly confess the Bread and 
 Wine consecrated by us to be the perfect Body and precious 
 Blood of Thy CHRIST. For if he who eateth and drinketh 
 unworthily eateth and drinketh judgment upon himself, not 
 discerning, that is not ascertaining and contemplating the 
 Body of the LORD presented, and he who within himself 
 slips in any of the passions common to man and approaches 
 without discernment, as partaking unworthily is counted fit 
 for so great condemnation ; he who sins in regard to the 
 Celebration itself, and directly insults the LORD'S Body itself, 
 and makes denial of it, both setting at nought the tradition 
 and trampling on Him Who taught it, to what charge and 
 punishment will he be liable, and how much worse and 
 severer will he merit ?" 
 
 Let those foul heretics be witnesses who in the time of 
 Julian the transgressor, as we read in the Chronology of the 
 African Church, in 363 A.D., stole the Holy Bread from the 
 Churches and cast it with shocking impiety to the dogs to 
 the intolerable and lamentable insult of the Mystery ; what 
 was their fate? the very dogs revered the Mystery, and 
 rushed at once upon them, tore them to pieces and devoured 
 them and killed them. I say nothing of the woe and the 
 penalty of the sleepless Gehenna, where they have weeping 
 and gnashing of teeth and eternal punishment. 
 
 Of Thy mystical Supper accept me this day, O Son of 
 God, as a partaker. 
 
 As the Holy Communion draws near, the soul-saving par- 
 ticipation of the Stainless Mysteries, the Priest beseeches 
 the SON of GOD to receive him, and to accept him as a 
 worthy communicant and partaker of that Mystical Supper,
 
 244 THE THIRD PART OF THE HOLY LITURGY. 
 
 which He Himself gave to His holy Disciples ; forasmuch 
 as " CHRIST is present, according to Chrysostom, even 
 now ; He Who set in order that Table, now also sets this 
 Table in order." And as at that Mystical Supper, one of 
 the twelve was then found to be a denier of CHRIST, nay 
 even a betrayer, who even showed to the Hebrews (as we 
 see in Theophylact) the actual Body of CHRIST, so here 
 the Priest says, GOD forbid that I should disclose the 
 Mysteries to Thine enemies. 
 
 For I -will not tell the Mystery to Thine enemies. 
 
 We said that Mystery is derived from fivw which means 
 to keep the mouth shut, specially towards the ungodly. 
 " Let there be then no Judas there, no villain, no one with 
 venom, or carrying one thing on the lips and another in 
 the heart," such was the cry about this of him who in 
 tongue and heart was golden : and so cries the Priest. 
 
 I will give Thee no kiss, like Judas. 
 
 The kiss, he says, which I now give Thee through this 
 most awful participation of Thee, I imprint on Thee, O 
 SON of GOD and my GOD, not in guile, not a traitorous 
 disciple's kiss ; but a pure kiss, a genuine kiss, a humbled 
 kiss, a kiss of contrition and compunction, " not a meeting 
 of lips, but the communion of a devout soul with Thee the 
 Word of GOD ;" such is the interpretation of Theodoret in 
 the Song of Songs. 
 
 But as the Robber I confess to Thee. 
 
 Not as Judas, but as the Robber I confess to Thee, with 
 so much more abundant affection, as was the Robber's 
 beyond Judas's. Because the one, although a disciple be- 
 trayed Thee ; the other, though a Robber, confessed Thee ; 
 he on the Cross, the former after the Supper ; the latter 
 after he had followed Thee in all Thy sufferings ; the former
 
 OF THE HOLY COMMUNION. 245 
 
 after all Thy Mysteries were disclosed. The latter saw Thee 
 insulted, stricken, wounded, blood-stained, having no form 
 nor beauty, and recognized Thee as King : the other saw 
 Thee even cleansing lepers, and casting out devils and 
 giving life to the dead, yet denied Thee as a fellow-servant, 
 betrayed Thee as a malefactor. 
 
 Remember me, O Lord, when Thou earnest in Thy King- 
 dom. 
 
 Place me, O Master, with the robber, and not with the 
 thankless disciple ; because the former, though it were only 
 for one single moment that he looked on Thee passing 
 beneath the tree, there where he was captain of the robber 
 band, upon the cross took thought of Thy glory, and believed 
 Thee to be King of the ages, and the LORD : l the latter though 
 he saw each day countless multitudes of the people healed of 
 their diseases by the virtue which came forth from Thee, for- 
 got Thy wonderful works, thought not of the gifts, was chosen 
 out from Thy kingdom as key-bearer of heaven, as ruler of 
 unclean spirits, as judge of Israel, preached the secrets of 
 the divine Dispensation, taught the mysteries of Thy grace 
 unknown to angels, tasted of the heavenly manna, was made 
 to drink the most holy Blood, had his feet washed by Thee 
 the Framer of the Creation, and shortly after all this notwith- 
 standing made his way to the chief Priests to arrange and 
 bargain for the sale of Thee. 
 
 Remember me, O Lord, when Thou comest in Thy King- 
 dom. 
 
 The wise Robber, born in the deep darkness of error, 
 nurtured in the ways of the lawless, in the sjiares of the 
 devil, after so many robberies, paying the penalty of such 
 iniquities, simply because he in his torments witnessed the 
 
 1 What is here said about the robber is not drawn from Scripture, nor is it 
 mentioned by the Fathers.
 
 246 THE THIRD PART OF THE HOLY LITURGY. 
 
 extreme long-suffering of Thee the Word Goo-Man, and saw 
 the thanklessness of the Jews, the denial made by the disciples, 
 the careless hardness of the executioners, with none to re- 
 deem or save, came to the light of knowledge, and having 
 in view the voluntary setting of Thee, the Sun of Righteous- 
 ness, at that miraculous eclipse of the visible sun, an apostle 
 instead of a robber to fill the place of the apostate Judas, 
 silenced the robber who was crucified with him in the ac- 
 knowledgment of Thee. To him grant me to be likened, 
 
 my GOD, not to Judas. To-day shalt thou be with Me, 
 
 1 desire to hear from Thee. Remember me, O LORD ; 
 remember me, O Master. Remember me, O Holy One, 
 when Thou comest in Thy kingdom. 
 
 Lord, 1 am not worthy that Thou shouldest enter under 
 my roof}- I confess, O my GOD, with the centurion (Matt. 
 viii. 5 sq.) that there is no room for Thy kingdom to make 
 its abode with me. And if he on hearing only Thy word, I 
 will come and heal him, fell to the ground with tears and 
 acknowledged himself unworthy and a sinner, and said, 
 LORD, I am not fit or worthy that Thou shouldst enter 
 under my roof ; so if I now, who stand before Thee, the SON 
 of GOD, before Whom all things shake and tremble, even in 
 Thy so great condescension am fully purposed to receive 
 Thee through this most awful partaking of Thee, how can I, 
 sinner that I am and unworthy beyond all men, refrain from 
 falling at Thy knees, O GOD of the universe, and with groans 
 and trembling, help saying continually to my latest breath, 
 O LORD, I am not fit ? 
 
 1 am not worthy, I am not fit. 
 
 1 In the edition of Chrysostom's Liturgy of 1560, previously mentioned, p. 200, 
 note i, after I believe, O LORD, and Of Thy mystic Supper, occur two prayers 
 recited by the priest, whereof one begins thus : LORD, I am not worthy that Thou 
 shouldest enter beneath the foul roof of my soul ; and this is referred to by the 
 author. The other begins : O GOD, remit, forgive, pardon me. From the common 
 liturgical books and Euchologies however they are wanting, perhaps because they 
 were transferred into the service of Communion, where they are read, the second 
 nearly without alteration, and the first in a more extended form.
 
 OF THE HOLY COMMUNION. 247 
 
 If John the greatest among those born of women, and 
 more than a Prophet, confessed himself unworthy to loose 
 the thong only of Thy sandals, and trembled at the Jordan 
 to approach Thee, saying, How shall I touch the Master's 
 head ? if Peter, the very Rock of Faith, judging himself 
 unworthy to be found near Thee, namely in one and the 
 same boat, fell at Thy knees, and ceased not tremblingly to 
 cry, Depart from me, for I am a sinful man, O LORD if 
 Mary Magdalene who was wholly inflamed with divine love, 
 and shed so many tears of repentance and compunction, 
 heard from Thee, her risen Master, Touch Me not, come 
 not near Me ; how much rather do we, poor and worthless, 
 unworthy of even the temporal life, who absolutely venture 
 to partake of Thine All-holy Body, and are altogether united 
 to Thy Godhead, quake and tremble? Justly therefore 
 henceforth with groans and shaking does the Priest pray to 
 Thee the present GOD, and ceases not to say with tears, O 
 LORD, I am not fit, I am not worthy that Thou shouldest 
 enter under my roof. 
 
 The same happens with the Deacons and the assisting 
 High Priests, and the Emperor himself, who all of them 
 partake inside the Bema, though in different parts, the High 
 Priests in the middle, the Presbyters at the sides, the Deacons 
 behind the Table, as also does the Emperor. His commu- 
 nion is thus described in the account of the official ceremonies 
 of the Palace of Constantinople and of the great Church of 
 CHRIST by Curopalates. " If the Emperor is prepared for 
 Communion, the more honourable Deacons of the Church 
 summon him. The Emperor enters with them into the holy 
 Bema and taking a censer censes the Holy Table in form 
 of a cross, first to the East, then to the North, then to the 
 West, lastly to the South. Thereupon again censing to- 
 wards the East, he further censes the Patriarch ; and he 
 salutes him, and taking the censer from the Emperor's hand, 
 censes the Emperor in return. After that, the Emperor re- 
 moving the crown from his head hands it to the Deacons.
 
 248 THE THIRD PART OF THE HOLY LITURGY. 
 
 And the Patriarch places in his hands a portion of the 
 LORD'S Body. And having partaken thereof, he com- 
 municates also of the life-giving Blood, not from a spoon, 
 but from the Chalice itself in the same manner as the 
 Priests. Then putting on his crown, he at once goes forth." 
 The same account is given by John Cantacuzene, i. 41. 
 
 The Readers and Singers and Ascetics : the Deacons and 
 Virgins and Widows : the children and all the Laity in order 
 as we saw in S. Clement (Apost. Const, viii.) partake outside 
 the Bema. Wherefore the Deacon or Priest on coming out 
 stands in the midst and summons all to the Communion of 
 the Stainless Mysteries of CHRIST, saying aloud, 
 
 In the fear of God and in faith draw near. 
 
 " When you see, writes Chrysostom of this time, Eph. 
 Horn, iii., the double doors thrown back, then consider that 
 heaven above is displayed." Imagine, he says, that heaven 
 is open. And i Cor. hom. 36, " Consider with thyself, who 
 it is that advances hither ; tremble and stand aside in 
 time, and before thou seest the curtains withdrawn and the 
 Choir of Angels advancing, mount into heaven itself." And 
 the Illuminator of Damascus on Faith, Bk. iv. ch. 86, " With 
 all fearfulness and a pure conscience and unwavering faith 
 let us advance, and it will be to us entirely as we believe, if 
 we waver not." 
 
 // will be to us entirely, as we believe. 
 
 So the great Basil saw a mighty flame descending from 
 heaven and shining round about the whole Altar until the 
 close of the divine Initiation, at the time that the Presbyter 
 Anastasius was offering this Service. Amphilochius of Ico- 
 nium tells this in his life of the great Father. The same is 
 told by the Metaphrast of Chrysostom and by the Monk 
 Cyril of the great Euthymius. 
 
 // will be to us entirely \ as we believe.
 
 OF THE HOLY COMMUNION. 249 
 
 So George of Cappadocia, being brought bound in iron 
 fetters to the Emperor Phocas, when he was about to receive 
 the holy gifts by the hand of Theodore, the most holy Archi- 
 mandrite, desired to be free at such a time, that he might 
 fall prostrate, as was fitting, before the spotless Mysteries of 
 CHRIST, for which he did not cease earnestly entreating his 
 harsh gaolers : when, wonderful to say, directly the priest 
 approached him with the holy gifts, the shackles of their 
 own accord fell off. George writes this, who was both a 
 disciple and Presbyter under S. Theodore himself. 
 
 // will be to us entirely, as we believe. 
 
 So the most pious Gorgonia, sister of Gregory the Theo- 
 logian, being struck with palsy and despaired of, " since the 
 skill of physicians availed nothing, though they very minutely 
 examined her case both singly and in consultation ;" this 
 the great Illuminator himself recounts in the Epitaph which 
 he made on her directly she received the Holy Gifts in 
 tears (how wonderful are Thy works, O LORD and Master) 
 was discovered to be well that instant, and raised herself 
 up unassisted, leaping and going gladly to her home, whence 
 she was a little before brought into the Church, carried by 
 four. 
 
 // will be to us entirely, as we believe. 
 
 So that poor father, who had an only-begotten son mute 
 and speechless, and took him in sincere faith and with un- 
 wavering heart to receive the divine and spotless Mysteries ; 
 at once on receiving the holy Bread by the hand of the Archi- 
 mandrite Theodore, the strings of dumbness were loosed, so 
 long tied, and with wonderful glibness that speechless tongue 
 in the hearing of all, to their wonder, began to speak. This 
 is written by George the Presbyter. 
 
 // will be to us entirely, 'as we believe. 
 So S. Satyrus, brother of the great Ambrose, finding him- 
 self in a boat that was in danger of sinking, bound the holy
 
 250 THE THIRD PART OF THE HOLY LITURGY. 
 
 Bread in an Horarion, 1 and hung it from his neck, and flung 
 himself fearlessly into those tremendous depths of the sea, 
 and escaped all danger, in fact, like a new Jonah, the Mys- 
 tery cast him up safe and unhurt on the land where he wanted 
 to be. This is recorded by the same Ambrose, vol. 3. 
 
 // will be to us entirely, as we believe. 
 
 So that Jew, who feigned himself to be a Christian in the 
 time of S. Syrus, disciple of S. Hermagoras, who is said to have 
 been a disciple of the Saint and Evangelist Mark, took the 
 precious Bread from the hand of the Saint, with a view, vile 
 wretch ! to spit the Mystery on the ground, and was no more 
 able to close his mouth, suffering grievous pains and such 
 sobbings, as that if the Saint had not plucked the Precious 
 Bread from his mouth, the miserable man would have expired 
 in torture, but he was freed at once from danger, and with 
 several others became a Christian. This is recorded by Paul 
 the Deacon, Dec. 12. 
 
 // will be to us entirely, as we believe. 
 
 So that child of the Jewish glassmaker, in the time of the 
 most pious Justin, was found sitting inside the furnace un- 
 burned, when he had eaten in company with the Christian 
 children in the great Church the saving Communion of the 
 awful Mysteries of CHRIST. Whereupon the Jew was im- 
 paled for the murder of his child, since he had thrown him 
 into the furnace, because he had partaken of the Holy Gifts. 
 His mother however and the child were baptized by the Pa- 
 triarch Menas. This is recorded by Cedrenus in the I3th 
 year of the reign of the same most pious Emperor, and by 
 Evagrius, Bk. IV., Ch. 36. 
 
 1 That is a mantle (see respecting priest's vestments, p. 42, note i.) But this 
 passage of Ambrose is one of those quoted by Argentes. To the proofs about 
 the meaning of the word Horarion, add also the Metaphrast in the life of S. 
 Demetrius, "Having caught hold of part of the cape, which is usually called 
 horarion" and this cape or horarion Damascenus the Studite (Thesaurus) ex- 
 plains as the mantle (p.av8i>\i) over his shoulders.
 
 OF THE HOLY COMMUNION. 251 
 
 // will be to us entirely, as we believe. 
 
 So concerning S. Benedict the great Gregory writes in the 
 Second book of Dialogues, that immediately on his approach- 
 ing the breast of that dead Deacon with the Precious Bread, 
 the earth received it, and the corpse kept quiet, though pre- 
 viously,as thoughlying under the burden of excommunication, 
 to the fear and terror of all present, as often as it was buried, 
 the earth spued it forth, and in no way could the earth retain 
 it in its bosom. 
 
 // will be to us entirely ', as we believe. 
 
 So the same Gregory was giving the precious Bread in 
 communion to a noble lady, who on receiving a portion 
 laughed outright. On being asked why, she said, I cannot 
 tell how the bread I leavened yesterday with my hands has 
 become CHRIST'S body. Wonderful to say, the Saint re- 
 placed the Pearl upon the Holy Table, and it at once became 
 living flesh, which all the people perceived ; and all cried 
 with one accord, LORD, have mercy. The lady fell to the 
 ground with a shriek, and when the Saint took that mar- 
 vellous flesh to communicate her, it changed again into bread. 
 This is recorded by John the Deacon in his life of Gregory 
 Dialogus. 
 
 // will be to us entirely, as we believe. 
 
 So in the hands of the great Basil, at the time when he 
 made the dismemberment of the Holy Bread, there appeared 
 in the Paten a child all alive : which was seen and handled 
 by a certain Jew who received from the Heavenly Teacher 
 not bread but true flesh, and took it home and showed it to 
 his wife whereupon running directly in fear and trembling 
 into the temple of GOD, they confessed all to the great Basil, 
 and both of them were baptized. Amphilochius. 
 
 // will be to us entirely, as we believe. 
 
 So John of the Hut (A.D. 460) did not for six full years
 
 252 THE THIRD PART OF THE HOLY LITURGY. 
 
 admit anything else at all into his mouth, but lived solely on 
 the Holy Communion of the life-giving Body of CHRIST. 
 This is written by the Metaphrast in the life of the Saint. 
 And the Abbot John, Palladius writes in the 43rd vol. of the 
 Lausiac History, partook of no nourishment, except the Di- 
 vine Eucharist on Sunday. And the greater number of the 
 disciples of the pious Apollos, (the same author recounts in 
 the 56th volume) were sustained by weekly participation 
 only of the Divine Communion. 
 
 // will be to us entirely, as we believe. 
 
 So Theodosius, the chief of Coenobites, when about one 
 Easter Day to celebrate the Liturgy, received from GOD a 
 holy seal upon the Pro thesis just as that far-famed sheep for 
 sacrifice was found under the tree Sabek. Gen. xxii. 13. 
 The Metaphrast writes this in his life of the great Father. 
 And in the cell of Gregory of Nazianzus were found, con- 
 veyed by invisible means, on the holy and great Sunday of 
 the Passover itself, a Bema and Altar and Bread and Wine 
 for Celebration ; and these he had from the HOLY SPIRIT, 
 as we said before agreeably with what the Theologian of 
 Nazianzus says in the Epitaph on his father. 
 
 // will be to us entirely, as we believe. 
 
 So the Abbot Isidore, a Severian, who was a married man, 
 saw his wife after partaking of the life-giving Bread from the 
 Catholic Church, and in anger caught her by the throat, and 
 she spued out the life-giving Bread and he threw her to the 
 ground, first in one spot then in another, until she fell into the 
 mud, and straightway there shone as it were a light, and he 
 repented. Abbot John Moscus records this, ch. 30. So two 
 pillar-hermits, one a Severian, the other Orthodox, disputing 
 with each other about the Holy Communion, the Orthodox re- 
 quested from the Severian a portion of the Holy Bread ; the 
 other gave it, whereupon the Orthodox threw the portion of 
 the Severians into a blazing pot ; it was at once consumed ;
 
 OF THE HOLY COMMUNION. 253 
 
 but when he threw in also the portion which came from the 
 Orthodox, the pot at once grew cold, and it was preserved 
 entire. The same author, ch. 29. 
 
 // will be to us entirely, as we believe. 
 
 So in the time of the great Arsenius, whilst they were sing- 
 ing the holy Liturgy, we saw that "the Bread appeared as a 
 child to certain three old men ; and they saw an Angel come 
 down from heaven with a sword, and he slew and sacrificed 
 the child, and the flesh was given in Communion to the un- 
 believing monk." The Metaphrast, July 19. And S. Gregory 
 Dialogus, when he was offering the Liturgy, pricked the Pyx 
 on the Holy Table, which certain envoys from the West 
 returned to him, and straightway living blood ran out. See 
 John the Deacon, in the life which he wrote at length con- 
 cerning this Saint. 
 
 // will be to us entirely, as we believe. 
 
 So in the time of Dionysius, Patriarch of Alexandria, a 
 certain magistrate who held with the doctrines of Severus, 
 had a believing Orthodox slave, who on the Holy Great 
 Thursday took portions of the life-giving Body, and bound 
 them in a white towel ; and being hurriedly despatched by 
 his master on service to a distant country, he left the Portions 
 in his own chest, and gave his master the keys. And the 
 slave being long time absent, his master opened the chest 
 and found the Portions of the LORD, and as a heretic de- 
 bated what to do. And after debating with himself, he 
 determined to burn them ; so he opened the covering, and 
 found the Portions alive with ripe ears of wheat, and full of 
 corn : so being amazed he ran with all his house, crying, 
 LORD, have mercy, and put them into the hands of Diony- 
 sius the Bishop, and renounced his heresy. John Moscus, 
 ch. 39. 
 
 // will be to us entirely, as we believe. 
 
 And who can relate the depth of Thy wonderful works, O
 
 254 THE THIRD PART OF THE HOLY LITURGY. 
 
 LORD, and the boundless ocean of Thy marvels ? unless in 
 ecstatic awe and deep silence he should say each time with 
 blessed Paul, " O the depth, O the depth of the riches both 
 of the wisdom and knowledge of GOD ! how unsearchable 
 are His works, and His ways past tracing out!" "Who 
 shall track the abysses of Thy judgments ?" sang the most 
 prudent Cassia on this subject, on the holy and great Wed- 
 nesday. 
 
 After all this, Reader, you would rightly wish to ask, why 
 possibly in our times we do not now see or hear such mira- 
 cles done. 
 
 The answer is given you (i Cor., horn. 6) by the golden- 
 tongued and hearted, John of Constantinople, because the 
 Faith and the reward of believers grows without miracles, 
 and abounds ; whilst it becomes powerless and diminished 
 through miracles. And hope that is seen is not hope (Rom. 
 viii. 24.) Chrysostom's words are as follows. " For signs 
 force people of necessity to believe, and it is not reckoned 
 faith, but distinct knowledge of what is seen. Let us submit 
 the case then to argument, and suppose the unbeliever 
 hold back from believing, as for instance that CHRIST will 
 come. When therefore CHRIST has come, and all the angels 
 with Him, and He is proved to be GOD, and all things are 
 subjected to Him, will not even the Greek believe? it is 
 manifest that he will both adore and call Him GOD ; though 
 he be never so unyielding. For who could see the heavens 
 opened, and CHRIST Himself coming on the clouds, and all 
 the population of the celestial powers gathered round Him, 
 and rivers of fire approaching, and all men present and 
 trembling, and not adore and believe Him to be GOD ? Will 
 that act of worship, and that knowledge, tell me, be counted 
 to the Greek for faith ? Not so ; how could it be ? for this 
 is not Faith ; because necessity compelled this, and the dis- 
 tinctness of what is seen ; and it is not a matter of free choice, 
 but the powers of the mind have been forced by the magni- 
 tude of what has been seen. It follows that in proportion as
 
 OF THE HOLY COMMUNION. 255 
 
 what occurs is more manifest and compulsory, by so much 
 is the estate of Faith diminished." 
 
 Besides this, signs do not make the believer happy ; for 
 the LORD says to Thomas, John xx. 19, "Blessed are they 
 that have not seen, and yet have believed." " Consequently 
 in proportion as the sign is shown more evidently, by so 
 much is the reward lessened. For when we accept what by 
 no sort of means can be discovered by arguments, then there 
 is Faith. For this cause too Gehenna is threatened, but is 
 nowhere apparent, since if it were apparent, the same result 
 would follow." 
 
 And that then miracles took place to good purpose, but 
 now are not of use, the great Illuminator himself shows in 
 truest theology, according to the example of the Apostles. 
 " For if there had not been signs then, how could the Apostles, 
 chased and persecuted, quaking and in prison, declared the 
 public enemies of the world, having nothing on their side 
 attractive, not reason, not outward show, not wealth, not city 
 or nation, not family or kindred, not reputation or any such 
 thing, but everything of a contrary sort, privacy of station, 
 low estate, poverty, hatred, enmity, being arrayed too against 
 whole populations, and with such a message to proclaim, 
 how could they be persuasive ? for their way of life involved 
 trouble in plenty, and their doctrines involved dangers, and 
 the hearers and those who should be persuaded were con- 
 versant with luxury and debauchery and manifold vice. 
 What then gave them power to persuade ? If they persuaded 
 without signs, the wonder is evidently far greater. So that 
 at that time they were of use, now they are not of use." 
 
 And if you wish even now to see miracles, he says, each 
 day you see them. " For from the prophecies every day is 
 brought a sign. If you seek signs, even now you shall see 
 signs, thousands of prophecies about thousands of things, 
 the conversion of the world, the transformation of savage 
 manners, the extension of the truth, the overthrow of Jeru- 
 salem, the conversion of the Gentiles ; ' I am with you unto
 
 256 THE THIRD PART OF THE HOLY LITURGY. 
 
 the end of the world,' ' On this rock I will build My Church,' 
 ' This Gospel shall be preached to all the nations,' and num- 
 bers of others. But not all are believers now from the pro- 
 phecies ; for things have grown worse because even then 
 they did not believe signs only, but many of those who came 
 over were attracted by the life. For He says, Matt. v. 16, 
 ' So let your light shine before men, that they may see your 
 good works, and glorify your FATHER Which is in heaven.' 
 We however want to enjoy much luxury and ease and secu- 
 rity ; not so those in former days. When however some have 
 no care for virtue, and those who care for it are far beyond 
 the range, even though there were signs now, who would be 
 persuaded ? Or who would have joined us from those out- 
 side, when vice is so prevalent ? For our correct life seems 
 to most to be more convincing. For signs even admit of a 
 base suspicion on the part of shameless and evil men ; but 
 a pure life will be able to stop even the very mouth of the 
 devil with the greatest ease," &c. 
 
 In the fear of God and faith and love, draw near. 
 
 " We must therefore have fear and love in the time of the 
 Mysteries, and draw near with faith. For though we should 
 have ten thousand acts of righteousness to show, and be re- 
 sentful of injuries, we shall not, through them, he says, be 
 able to reap any of the fruits of salvation. Therefore we 
 must have both fear and love at the time of the Sacrifices ; 
 for he made mention of no other points of righteousness, 
 but of love only. For the only-begotten SON and Word of 
 GOD Himself, Who is the surety of peace to every one that 
 believeth, hath given also His precious Body and Blood 
 with fear and faith." Germanus. And Nicolas of Methone : 
 " Smitten with overwhelming awe at this Mystery, the divine 
 Apostle exhorts us to partake worthily of it in the fear of 
 GOD and with faith, and defines the punishment of the trans- 
 gressor, saying, Whosoever shall eat this Bread or drink
 
 OF THE HOLY COMMUNION. 257 
 
 the Cup of the LORD unworthily, will be guilty of the Body 
 and Blood of the LORD." 
 
 He calls those unworthy, who without the fear of GOD, 
 without love and without faith approach the awful Mysteries 
 of CHRIST, earning for themselves Gehenna in eternity, and 
 with the very Jews crucifying CHRIST. Respecting these the 
 same doctor speaks thus : " Who then is so bold, and rash, 
 as to innovate on the tradition and to demur to the Mystery, 
 and so set at nought Him that gave both the tradition and 
 the initiation ? Any one that set at nought Moses' Law, says 
 the Apostle, died without mercy at the mouth of two or three 
 witnesses. Of how much worse punishment think ye shall 
 he be deemed worthy who trampled on the SON of GOD, and 
 counted the Blood of the Covenant common, and insulted 
 the SPIRIT of grace ? But who is it that tramples on the 
 SON of GOD, and is accused of the other charges mentioned ? 
 Is it not clear that he does so who in unthankfulness dis- 
 regards His Body, and receives it not, and sets at nought 
 the tradition and commandment of the unlying Mouth, when 
 it said, This is My Body, and this is My Blood ; and Except 
 ye eat the flesh of the Son of Man and drink His Blood, ye 
 have not life in yourselves ? Why dost thou hesitate ? Why 
 impute inability to the All-powerful ? Is it not He Who out 
 of not-being brought all things into being, One of the God- 
 head in three Persons, in the last times incarnate, Who also 
 ordered the Bread to be changed into His Body ? Why on 
 the other hand dost thou seek a cause or an ordinance of 
 nature for the change of the Bread into CHRIST'S Body, and 
 of the Water and Wine into Blood, since above nature and 
 reason and thought and understanding He was born of the 
 Virgin? Wilt thou then disbelieve the Resurrection from 
 the dead, and the Ascent into heaven, and all the other 
 wonders of CHRIST which are above nature and thought 
 and understanding ? Thou arrives! at this, that thou con- 
 fessest not CHRIST as Very GOD and SON of GOD, but 
 followest the Arians, nay rather the Jews. 
 
 S
 
 258 THE THIRD PART OF THE HOLY LITURGY. 
 
 " But perhaps again, he proceeds, thou doubtest and dis- 
 believest, because thou seest not Flesh and Blood, but Bread 
 and Wine. About this thou must know, O ungrateful man 
 and ignorant of thy Benefactor, that GOD Who knows all 
 things, of His great love to man, ordained this in His pro- 
 vidence, condescending to man's weakness, lest the greater 
 number should turn away from the pledge of eternal life and 
 take disgust, if they saw Flesh and Blood. Wherefore He 
 willed this should come through the more usual things of 
 nature, yoking His Godhead to them, saying, This is My 
 Body and This is My Blood, and Take, eat, and drink ye all 
 of it for the forgiveness of sins ; and again, The Bread 
 which I will give, is My Flesh, which I will give for the life 
 of the world : and Except ye eat the Flesh of the Son of 
 Man and drink His Blood, ye have not life in yourselves. 
 Do this in remembrance of Me. Therefore, believing Him, 
 we offer perfect and living Bread, or CHRIST'S Body perfect 
 remaining also entire even after the Passion (for not even a 
 bone of Him was broken) and inseparable from the divine 
 life, such as He, our first and great High Priest and Sacri- 
 ficer, gave also as a sacrifice to His own initiated ones : and 
 they in turn who from the beginning were eye-witnesses and 
 ministers of the Word, handed on to the Catholic Church 
 which extends from one end of the world to the other ; all 
 first to the church at Jerusalem, where S. James the brother 
 and successor ] of the first and great High Priest exhibited 
 the mystical and unbloody Liturgy : then Peter and Paul 
 
 1 Nicolas of Methone is not correct here in calling James CHRIST'S successor. 
 Because CHRIST being High Priest for ever and having His priesthood un- 
 changeable, (Heb. vi. 20 ; vii. 24) has no successors. The priests, however, are 
 not successors of CHRIST but of the Apostles, and are not independent agents, 
 but ministers and servants and stewards of CHRIST'S Mysteries. And " the 
 offering daily made and to be made for ever by GOD'S ministers has the LORD 
 Himself for High Priest and priest and victim, Himself on our behalf sanctifying 
 and broken and given ; for as often as this is done, the LORD'S death is pro- 
 claimed." Theoph. on Heb. v. 6. See also Athan. Parius, Epit. of divine 
 doctrines, Pt. III. ch. 12, p. 340.
 
 OF THE HOLY COMMUNION. 259 
 
 to the Church at Antioch ; then Paul individually even to 
 all the world ; then Mark to the Church at Alexandria ; 
 John and Andrew to the Church both in Asia and Europe ; 
 and all have handed it on to the Church everywhere through 
 the Liturgy composed by S. Clement." Therefore the Church 
 does not cease at these holy seasons when the people adore 
 and fall down with all contrition, shame and fear, in the 
 worship of the actual spotless and heavenly Mysteries of 
 CHRIST, I mean, of the seen Body and Blood of our LORD 
 and GOD and SAVIOUR, and in the fearful and most awful 
 reception of them, to cry aloud between those holy doors 
 for all to hear, 
 
 In the fear of God and in faith draw near. 
 
 Faith in GOD and the fear of GOD the great Chrysostom, 
 I Cor. hom. 28, conceives to be purity of conscience ; which 
 also he names the sum of good things, and a feast of good 
 works (not a day's feast or festival), devotion of soul, and 
 correct conduct. And woe to him that draws near without 
 this. " When the priests take courage with fear and trem- 
 bling, and copy the example of our first and great High 
 Priest, our LORD and GOD Himself, and cry aloud, Take, 
 eat, then draw near in the fear of GOD, draw near in faith." 
 Wherefore if we through sickness or for temporary fear of 
 fever should not for a while partake of the visible table, we 
 do not eat, we do not drink, that we may preserve our life, 
 forasmuch as " However much you nurture whatever of your 
 bodies is not pure, the more you will do them harm," as Hip- 
 pocrates says ; how much rather ought we to abstain from 
 this awful Table of the Mysteries of CHRIST, that we may 
 not be eternally destroyed "eating and drinking condem- 
 nation to ourselves, not discerning the Body of the LORD 
 Himself," when we are full of unseemly desires which are 
 more severe than fevers ? 
 
 The Saint's golden words are as follows : " Wherefore he 
 discoursed about it (namely the Holy Communion) even in
 
 260 THE THIRD PART OF THE HOLY LITURGY. 
 
 a very terrifying manner, making out to them that approach- 
 ing with a good conscience is the chief of goods. Hence he 
 was not content with what was already said, but adds this 
 as well, saying, But let a man examine himself ; as he puts 
 in the second epistle, Try yourselves, prove yourselves ; not 
 as we do at present, approaching rather because of the sea- 
 son than with earnestness of mind. For we do not aim at 
 approaching as men prepared, and after purging away our 
 faults, full of compunction, but at coming on feast days, and 
 when all are likely to be there. However it was not thus 
 that Paul ordered, but he knew one opportunity of access 
 and communion, purity of conscience. For if we should 
 never think of partaking at a visible table, if we were in a 
 fever, and full of bad juices, so as not to kill ourselves, far 
 rather is it not right for us to touch this Table with untoward 
 desires, which are severer than fevers. And when I say un- 
 toward desires I mean the desires of the body, and of wealth 
 and of passion and of resentment, and all in fact which are un- 
 toward. And whoever approaches ought to get rid of all these, 
 and so to touch that pure Sacrifice, and neither with a careless 
 disposition, to feel compelled though ill at ease to approach 
 because it is a feast day, nor when one is smitten with com- 
 punction and is prepared, to abstain because it is not a feast 
 day. For a festival means exhibiting good works, and devo- 
 tion of soul and carefulness of life ; and if you have these, 
 you will be able to keep continual festival, and to draw near 
 continually. So he says, Let each one examine himself, and 
 then let him approach. And he does not bid one man to 
 examine another, but each man himself, making the tribunal 
 secret and the trial one without witnesses." 
 
 In the fear of God and in faith draw near. 
 
 We have shown thus far that the divine and holy Liturgy 
 is a Memorial and accurate image of the incomprehensible 
 holy dispensation of CHRIST, His conception without seed, 
 and Birth transcending thought, of the predictions about Him
 
 OF THE HOLY COMMUNION. 261 
 
 in the Scriptures, His presence as incarnate in the world, the 
 proclamation of the Forerunner, the mission of His holy 
 Disciples among the Gentiles, the conversion of the Gentiles 
 to Him, of His life-giving sufferings, of the saving Cross, and 
 His death and burial, and the resurrection on the third day 
 from the dead. And in the first part which we entitled The 
 Holy Presentation, we saw plainly portrayed the All hail of 
 Gabriel, and the Good news, the pure Birth of the Virgin, 
 and His voluntary Crucifixion. In the second part we saw 
 the preaching of His holy Prophets by the Typicals and Anti- 
 phons ; His world-saving coming, by the holy Entrance with 
 the holy Gospel ; the preaching of the Baptist and Fore- 
 runner by the Trisagion ; the sending of the Apostles to the 
 Gentiles by the Reading of the Epistles and Gospels ; the 
 conversion to CHRIST of the Gentiles, by the Catechumens. 
 In the third part by the holy Great Entrance with the gifts 
 symbolizing CHRIST, we saw thus far His burial passing 
 description, and through the Elevation of the transubstan- 
 tiated Bread into His perfect and true Body, we saw His 
 bright-robed Resurrection from the dead. There was cer- 
 tainly an absence of the symbol of the Ascension, of the 
 arrival from on high of the HOLY GHOST in the coming of 
 the day of Pentecost, and the outward representation of the 
 holy and glorious second coming of CHRIST. 
 
 The Ascension, S. Germanus will have it, is symbolized 
 then, when the Deacon or the Priest cries aloud, In the fear of 
 GOD, in faith and love draw near. " The raising," says he, 
 " of the sacred Remains which are left, shadows forth the As- 
 cension of our LORD and GOD." For this reason the words, 
 Be Thou exalted, O GOD, into the heavens, are said mys- 
 tically, and the Troparion of the Ascension. 1 The abiding 
 
 1 The author misconceived S. Germanus ; because the holy raising of the 
 sacred Remains means the transference of them from the Table to the Prothesis, 
 when the priest cries, "Always, now and ever," and so forth. Agreeably with 
 S. Germanus also the Christian Long Catechism by this last exhibition of the 
 holy gifts says that the Ascension is signified, adding that by their first exhibi- 
 tion, when the Beautiful Gate is opened, the manifestation of JESUS CHRIST after
 
 262 THE THIRD PART OF THE HOLY LITURGY. 
 
 Presence of the HOLY GHOST, which equipped the Apostles 
 from on high, is symbolized by the incense which occurs at 
 this time. " The last censing, the same Saint explains, de- 
 clares the grace of the HOLY GHOST, which was given to 
 the Apostles after the Resurrection." 1 The second coming 
 of CHRIST is symbolized also itself by the return of the 
 Deacon with the paten and of the Priest with the cup to the 
 Prothesis. " The return of the Priest and Deacon (writes 
 an ancient commentator on the Liturgy) with the Bread to 
 the Prothesis, declares the coming of CHRIST when He shall 
 judge the world." By which it appears that the Priest and 
 Deacon represent the two men, of whom S. Luke tells in 
 Acts i. 10, II, "And behold, two men stood by them in white 
 raiment, who also said, Ye men of Galilee, why stand ye 
 gazing into heaven ? This JESUS Which was taken up from 
 you into heaven, shall so come, in like manner as ye beheld 
 Him going into heaven." This is His second holy coming. 
 
 In the fear of God and in faith draw near. 
 
 Here Symeon of Thessalonica asks why the holy gifts are 
 shown to the people, not uncovered, but veiled, covered 
 over ? And he answers, " Later however the holy gifts are 
 shown to the people veiled, because it is not lawful for all to 
 see them unveiled." And for this reason probably ; " When 
 those of the sanctuary have partaken in the sanctuary, and 
 
 His Resurrection is presented. And this explanation appears preferable. I add 
 here from the holy Ritual, as being omitted by the author, that what is said by 
 the Deacon after the Communion, whilst he sponges the holy paten, to wit, 
 After beholding the Resurrection of CHRIST, again, Shine, shine, O new Jeru- 
 salem, and once again, O great and holiest Passover, O CHRIST, signify that 
 there is hope that we shall rise up in the glory of our SAVIOUR, and that the 
 Church shall be made glorious like Jerusalem in glory ; and in fact that those 
 who partake in the Sacred Mysteries shall themselves be united to the LORD 
 JESUS CHRIST, and shall be glorified with Him in His eternal kingdom. 
 
 1 S. Germanus says, "The grace which was given by Breathing," namely 
 when JESUS breathed and saith to them, Receive ye the HOLY GHOST. (John 
 xx. 22.) So that from this too it is clear, as we said in the preceding note, that 
 the Saint takes not the first but the last exhibition of the sacred gifts as signify- 
 ing the Ascension.
 
 OF THE HOLY COMMUNION. 263 
 
 so on in order, as Paul teaches in the time to come, saying, 
 Every man in his own order, themselves receiving the divine 
 Bread in their hands, and partaking of the cup with their 
 lips ; the people do not partake of them directly, but com- 
 municate through the spoon by the hand of the High Priest." 
 And certainly if the very Seraphim covered their face with 
 two wings in Isaiah vi. at the time when one of the Sera- 
 phim was sent to the Prophet and held in his hand a coal, 
 which he took with the tongs off the Altar, and so touched 
 his mouth and said, Lo, this touched thy lips and will re- 
 move thine iniquities, and purge away thy sins which is 
 generally interpreted by the holy Doctors as having been an 
 undoubted type of the most awful Mysteries of CHRIST ; for 
 which reason in the Prayer of the Introductory Entrance the 
 Brother of the LORD said, " O LORD JESU CHRIST, O Word 
 of GOD, Who didst willingly offer Thyself a spotless Sacri- 
 fice on the Cross to GOD and the FATHER, Thou Coal of 
 double nature, Who with the tongs didst touch the Prophet's 
 lips and remove his sins, touch likewise the senses of us 
 sinners, purify us," &C. 1 if, I say, the Seraphim covered 
 their faces, nay even their feet when they beheld the GOD of 
 all seated on the throne high and lifted up, how much rather 
 to us mean and worthless creatures must the holy gifts 
 when elevated be shown veiled and covered, seeing that 
 there is no image or type of that coal which was in the hand 
 of the Seraphim, but the very thing prefigured, the coal itself 
 of double nature and beheld, the Body of our LORD and 
 GOD, the Goo-Man ? Therefore the Thessalonian pursues 
 his commentary, saying thus : 
 
 O God, save Thy people, and bless Thine inheritance. 
 
 " When he has prayed for GOD'S inheritance and the peo- 
 ple of His possession, the High Priest departs censing the 
 gifts, adding all that declares the ascension of the SAVIOUR, 
 and the glory thereafter of preaching Him throughout the 
 
 1 See on the Oblation, note, p. 73.
 
 264 THE THIRD PART OF THE HOLY LITURGY. 
 
 Creation, as though he were conversing with the SAVIOUR 
 and saying, Thou earnest unto us, and wast seen with us, 
 and hast returned to heaven ; and after being taken up from 
 earth, Thou hast filled the earth with glory, by which like- 
 wise in celebrating Thy Mysteries we partake of Thee and 
 hold Thee continually." Therefore next follows, 
 
 Always, now and ever, and world without end, 
 Forasmuch as the coming of the HOLY GHOST, which as 
 we said the last censing typifies at this time, is continual, 
 and the consecrating grace of the All-holy SPIRIT both is 
 and shall be with us always for ever. " This, to wit the HOLY 
 SPIRIT, by the hand and tongue of the Priests consecrates 
 the Mysteries. And not only did our LORD send the HOLY 
 SPIRIT, that He should abide with us, but also Himself 
 promised to abide with us even to the end of the world. 
 The Paraclete however is present invisibly, because He wore 
 no body ; but the LORD is both seen and bears touching in 
 the awful and holy Mysteries, as having accepted our nature 
 and wearing it for ever. This is the power of Priesthood, 
 this is to be a Priest ; for He did not offer and sacrifice 
 Himself once for all and then cease from Priesthood, but 
 with this perpetual ministry He liturgizes our liturgy, in 
 which He too is a Paraclete for us with GOD for ever. 
 Therefore it has been said, Thou art a priest for ever," &c. 
 Germanus. 
 
 OF THE EUCHARISTIC PRAYER. 
 
 Standing up (opOij) after partaking. 
 
 'OfjOij for 0/J0WS by ellipsis, as Demosthenes often em- 
 ployed it. Others -however write opQoi in the plural. When 
 we have partaken of the life-giving sacrifice or substance, 
 let us direct our mind from earthly to heavenly things, and 
 let us worthily please (evape<nyffwpev^') CHRIST, because He 
 has vouchsafed unto us to partake of His precious Body and 
 
 1 Perhaps euxapiff7riff<afji.(i>, give thanks to.
 
 THE EUCHARISTIC PRAYER. 265 
 
 Blood. Standing up after partaking, that is, with mind 
 lifted up in union with our acts, let us stand after partaking, 
 and let us worthily give Him thanks, because He has vouch- 
 safed to us to taste the sacred Mysteries, and in the regener- 
 ation to dwell with Him. Amen. Germanus. Whence 
 you observe that it is not sufficient only before the Holy 
 Communion of the Mysteries for the Christian to be ready 
 in mind and word and deed for the lifegiving and holy 
 reception of them, but afterwards to pursue a life well 
 pleasing and holy as far as may be. Since by not doing so, 
 not only does he miss the reward of sanctification, of which 
 he was made worthy by his soul-saving participation of 
 them, but to employ Chrysostom's image, he himself too 
 sacrifices CHRIST. And as the Jews pierced the pure Body 
 of CHRIST, "not to drink, but to spill," so they likewise who 
 after the solemn Communion of the Divine, holy, spotless, 
 heavenly and lifegiving awful Mysteries of CHRIST receive 
 not any fruit, in fact as evil men and cheats grow worse. 
 And hear the words of him of golden speech, i Cor. horn. 27, 
 " He spilled it, (namely CHRIST'S Blood,) and declared the 
 whole to be, no sacrifice, but a slaughter. Just as then those 
 who pierced CHRIST, pierced Him not to drink but to spill, 
 so also does he who joins unworthily and reaps no benefit 
 therefrom." And lower down, " But thou before partaking 
 fastest, that in some sort thou mayest appear worthy of the 
 Communion ; and when thou hast received and thou 
 oughtest to extend thy temperance, thou forsakest all. Yet 
 it is not all one to be vigilant before and afterwards, for it is 
 necessary at all times to practise temperance, particularly 
 after receiving the Bridegroom ; beforehand that thou mayest 
 become worthy to receive Him, and afterwards that thou 
 mayest not appear unworthy of what thou hast received." 
 More particularly, says the Saint, ought we to be temperate 
 and vigilant lest we fall again after the Divine Communion, 
 even more than before. Wherefore after the Service of the 
 Holy Communion the Metaphrast writes :
 
 266 THE THIRD PART OF THE HOLY LITURGY. 
 
 Thou Who willingly gavest me Thy Flesh for food, 
 
 Thou Who art fire, and burnest up the unworthy, 
 
 Burn me not up, I pray, O Thou Who mouldedst me, 
 
 Rather pass through to the fastenings of my limbs, 
 
 To all my joints, to my reins, to my heart. 
 
 Burn up the thorns of all my wrong doings. 
 
 Purify my soul, sanctify my mind. 
 
 Strengthen my sinews 1 with my bones. 
 
 Enlighten all my five senses. 
 
 Fasten me entirely with Thy fear. 
 
 Always cover, guard, and keep me 
 
 From every deed and word that hurts the soul. 
 
 Purify and purge me, and set me in order. 
 
 Give me beauty and understanding and enlighten me. 
 
 Show me as Thine own, a habitation of Spirit only, 
 
 And no more a habitation of sin. 
 
 That as from a house of Thine through the entry of Communion 
 
 Every malefactor, every lust may flee from me like fire. 
 
 I bring Thee as my intercessors all the Sanctified ones, 
 
 The Ranks of the Incorporeal, 
 
 Thy Forerunner, the wise Apostles. 
 
 Besides these, Thy spotless pure Mother, 
 
 Whose supplications, O merciful One, receive, O my CHRIST. 
 
 And make Thy worshipper to be a child of light. 
 
 For Thou art sanctification, even Thou alone, 
 
 O benefactor of our souls and splendour. 
 
 And to Thee fittingly as GOD and Master 
 
 We all ascribe glory day by day. 
 
 OF THE PRAYER BEHIND THE AMBO. 
 
 In peace let us go forward. 
 
 With these two words the Priest begins to dismiss the people. 
 And as he began In peace, so also he makes the ending of 
 the Service in peace. The LORD'S Brother has In CHRIST'S 
 peace let us go. S. Clement, Depart in peace. In which it 
 is evident that the Priest is imitating CHRIST, Who, after 
 He had made His holy disciples and Apostles sharers in 
 that mystic Supper, as we find in Matt. xxvi. 46, said to 
 them, Rise, let us be going. And I said that the Priest now 
 
 So it is written in the ancient Horologies, but in more modern books 
 it is corrected to lyvi'ias, knees. But one may perhaps restore even ret Ivla, 
 the nape of the neck.
 
 THE PRAYER BEHIND THE AMBO. 267 
 
 begins dismissing the people, since the full dismissal takes 
 place later, namely, after the distribution of the Antidoron, 
 and after the blessing of the people. In fact we have on 
 this point a Synodical decree. Thus we see that as well S. 
 James as Basil and Chrysostom in the Prayer of Propitiation 
 or Behind the Ambo, supposes the people to be present in 
 the Temple and listening. 
 
 O Lord, Who blesses t those that bless Thee. 
 
 This Prayer is commonly called the Prayer behind the 
 Ambo, which we said of old stood in the churches before the 
 door of the Sanctuary, and in the midst, that is in the Soleas. 
 In the Liturgy of James it is called the Prayer of Propitiation, 
 since it is clear that by it the great GOD is propitiated and 
 appeased, forgiving those present as not remembering ini- 
 quity (which is in fact the final cause of the divine and holy 
 Liturgy,) " all their offences voluntary and involuntary, done 
 knowingly and in ignorance, committed in transgression, 
 omitted in negligence, which His All-holy Spirit knows.'' 
 These are the words of the Brother of the LORD. S. Ger- 
 manus names it the Seal of all petitions, a summing up and 
 conclusion. For whereas, he says, the whole divine Liturgy 
 is celebrated principally on behalf of those who offered, and 
 such as they offered for, secondly on behalf of all who are in 
 need ; so at the close it adds the fitting arrangement of each 
 prayer recited aloud. For since some of those who stand 
 outside the Altar often proceed to question, disputing and 
 saying, What then is the object, and the intent and meaning 
 of the prayers whispered by the High Priest ? and they desire 
 to attain some knowledge of these too, so the holy Fathers 
 arranged the character of this as a summing up of all that is 
 asked in the prayers, teaching inquirers to know " the web 
 by the hem." 
 
 And this Prayer is said outside the Sanctuary, since the 
 Priest by condescending in this way, shows the people his 
 love, and the brotherhood and friendship which exists in
 
 268 THE THIRD PART OF THE HOLY LITURGY. 
 
 CHRIST the SAVIOUR. Cabasilas gives this interpretation 
 in his last chapter. And why do I say brotherhood? I 
 should rather say identity, since " The Cup of Blessing 
 which we bless, is it not the Communion of the Blood of 
 CHRIST ? The Bread which we break, is it not the Com- 
 munion of the Body of CHRIST ? Because we the many are 
 one Bread, one Body." i Cor. x. 16, 17. Chrysostom, Horn. 
 24, explaining this word, says, " Why do I say Communion ? 
 We are that Body itself. For what is the Bread ? It is 
 CHRIST'S Body. And what are the partakers? They are 
 CHRIST'S Body : not many bodies, but one Body. For as 
 the bread composed of numerous grains is united (a simile 
 which as we saw Augustine also introduces) so that the 
 grains are no longer to be seen, yet are really there, only the 
 difference between them vanishes through coalition, so like- 
 wise we are joined to one another and to CHRIST. For you 
 are not nourished by one body, and your neighbour nourished 
 by another, but all by the same." And I observe that the 
 great Basil, in this Prayer behind the Ambo, calls GOD and 
 the FATHER, the FATHER of Lights, since He is the Unori- 
 ginated Fountain, the Root and the Source of the SON and 
 of the Spirit ; the original and real cause of each of the two 
 lights. 
 
 OF THE ANTIDORON. 
 
 After the prayer the Priest comes forth and stands in the 
 accustomed place, and gives the Antidoron. 
 
 The other names of the Antidoron, and its etymology, as 
 in fact also its object, for which it was designed, we saw with 
 Balsamon in the First Part ; and from the blessed Germanus 
 we heard of the Sanctification and the Blessing which it 
 confers as from the body of the most holy and spotless 
 Mother of GOD herself; since we likened the Oblation as a 
 type of the Virgin's womb. 1 
 
 Symeon of Thessalonica describes the Antidoron as being 
 " Bread hallowed in the Prothesis and offered, from which 
 
 1 See Question 44, p. 65.
 
 THE DISMISSAL. 269 
 
 the middle part is removed and offered for the sacrifice ; 
 this afterwards, as being sealed by the spear, and having 
 received to itself divine words, is offered in place of the 
 Gifts, namely, the awful Mysteries, to those who do not 
 partake of these, for it is needful for the people also to par- 
 take of sanctification. For all the consecration that proceeds 
 from the Prayers and the awful Celebration, was in thought 
 imparted to the Faithful ; but forasmuch as it was necessary 
 for the rest as surrounding the Body to receive the sanctifi- 
 cation also by some visible means, this is effected by the 
 Antidoron." And Cabasilas thus : "Then moreover the 
 offered Bread, from which the Priest cut off the holy Loaf, 
 he parts into many portions and distributes to the Faithful, 
 as having become holy through the fact of being dedicated 
 and used for a sacred purpose. And they with all devotion 
 take it, and kiss the right hand, as having lately touched the 
 All-holy Body of CHRIST the SAVIOUR, and acquired the 
 sanctification which comes thence, and as believed to trans- 
 fer the same to such as touch it." This great devotion with 
 which Christians ought to take the holy Antidoron from the 
 hand of the Priests, Pachymeres describes in reference to our 
 GOD-crowned Emperors, writing thus concerning Michael 
 Palaeologus : " The Emperor approaches, extends his hands 
 to receive part of the divine Bread ; the Priest reaches out 
 his right hand holding the portion of the holy Bread. And 
 thus the Emperor having his hands extended, and the Priest 
 keeping his right hand unmoved, the tongue brings the sup- 
 plication." Let us individually consider what we are doing, 
 if we go not (even though it be to avoid giving offence) to 
 receive such and so great a Blessing. 
 
 OF THE DISMISSAL. 
 
 Christ our true God. 
 
 Now comes the real Dismissal of the Laity. " And the 
 High Priest having prayed for a blessing on the people, 
 finishes the holy Rite," so the Thessalonian concludes,
 
 2/0 THE THIRD PART OF THE HOLY LITURGY. 
 
 though I see that all the people were the rest of the time 
 standing in the Church until the Priest went outside the 
 Sanctuary clad in his priestly cope, or in his every-day 
 raiment. " And the Priest goes forth, says the Commentary, 
 to the doors of the holy Sanctuary, robed in his priestly dress, 
 and makes obeisance saying, GOD be merciful to me a sinner, 
 and turning to the people, he blesses them, saying aloud, The 
 LORD GOD guard you all in His grace and loving kindness 
 at all times, now and always and for ever and ever. And the 
 people bow their heads and all say, Him that blesseth and 
 sanctifieth us guard, O LORD, for many years. And they 
 depart in peace with the holy GOD." 
 
 To complete what we have said, with great sorrow and 
 distress I feel compelled to add the injustice which has been 
 inflicted on the race and more particularly on our Corcyraeans 
 by Antony Coccus, Metropolitan of Corcyra, 1 through the 
 various false charges, which he wrote against us to Pope 
 Gregory XIII., who died in 1585. I am clear however that 
 he did not write them of himself, but gave credence to some 
 opponent of Christianity who misinformed him : since a 
 ruler and most prudent man like him would not fall of his 
 own accord into such false charges, clearer than the day. 
 So that at Rome itself I saw that they wrote against him a 
 notable refutation, and blamed him as a too poisonous 
 mouth like that Nonacrian water, with which Antipater by 
 the advice, they say, of Aristotle, poisoned Alexander. See 
 Allatius, Bk. iii. ch. 17 And who can endure to hear that 
 we the Orthodox Greeks do not give any worship to the 
 Bread which has been transubstantiated into CHRIST'S Body, 
 if the celebration have taken place both with leavened matter 
 and according to the form of our holy Eastern Church? 
 That we the Orthodox Greeks confess that the spotless 
 Mysteries, which are celebrated on the great Holy Thurs- 
 day have more than ordinary virtue different from the other 
 
 1 That is a Latin Bishop : because long since the Latin government had put 
 an end to the orthodox bishopric, allowing us only a Protopope.
 
 THE DISMISSAL. 2/1 
 
 days of the season and the other Feasts ? That we first par- 
 take of the Holy Body and Blood of CHRIST, and then con- 
 fess our sins to the Ghostly Fathers, since we believe forsooth 
 that mere faith without other confession suffices for the Re- 
 ception of the most tremendous Mysteries of CHRIST them- 
 selves ? That we assert that it is not in general necessary 
 for Christians to confess one by one their deadly sins, though 
 we are aware of them and have them actually in remem- 
 brance at the time when we make confession ? That we 
 believe that Confession is not a Mystery, like the rest, 
 ordained by the Master CHRIST, but a positive law and a 
 commandment of men ? That we do not admit the Myste- 
 ries to be seven, but only five, disallowing Chrism or Unction 
 and the holy Prayer-oil ? That we do not regard as deadly 
 sin what is termed simple fornication, of a free woman, that 
 is, with a free man ? That our priests forsooth are able freely 
 and without censure to become laymen ? That the confess- 
 ing penitent need not restore the thing which he stole or 
 plundered ? That usury, commonly called advantageous 
 interest, is not a deadly fault? 1 And ever so many other 
 points which with the utmost injustice, not to say with 
 blasphemy, they attribute to us. O LORD, forgive them. 
 
 75. Ex. We have run on long without the plan of question 
 and answer, which we kept to at first. But let us conclude 
 as we began. And if I am right, so far as I can remember, 
 that among the requisites which you laid down for priests, 
 you certainly maintained, that in every celebration of the 
 holy Mysteries of CHRIST they must have an orthodox, pious 
 and faithful disposition : I ask you, what is this orthodox 
 and faithful disposition ? 
 
 C. An orthodox and faithful disposition is for a Christian 
 
 1 The interest namely on goods borrowed. But that interest is forbidden is 
 clear from Deut. xxiii. 19, "Thou shall not lend upon usury of money to thy 
 brother, or usury of victuals or usury of anything which thou hast lent." But 
 if the Mosaic law forbids usury, much more the Evangelic. See Zonaras and 
 Balsamon on 44th Apost. Can., and on Can. 17 of First Council. And Pedalion 
 thereon. See also Orth. Conf. pt. iii. ans. 68.
 
 272 THE THIRD PART OF THE HOLY LITURGY. 
 
 to believe rightly and to live agreeably to his faith, following 
 accurately and without meddlesomeness the doctrines and 
 decrees ol the Apostolic and Catholic Church of CHRIST, 
 without turning aside or halting in revolts, heresies, schisms, 
 which belong to the sons of perdition. The Evangelist calls 
 them Antichrists, i John ii. 18. Sons of Disobedience the 
 blessed Paul calls them, Eph. ii. 2. The Illuminator of 
 Damascus, Unbelievers. " For he who believes not accord- 
 ing to the tradition of the Catholic Church, he is an unbe- 
 liever." Of the Orthodox Faith, iv. c. 87. All Priests there- 
 fore in celebrating the holy and divine Mysteries must have 
 that orthodox and faithful disposition, which the Church of 
 GOD holds, being itself built up " on the foundation of the 
 Apostles and Prophets, JESUS CHRIST Himself being the 
 chief corner-stone, wherein all the building fitly framed to- 
 gether groweth unto a holy temple in the LORD," Eph. ii. 20, 
 21. Wherefore Priests who hold opinions and thoughts 
 different from the determinations of the Church, must learn 
 that they do not perform a Mystery. 1 And their portion is 
 with Judas. 
 
 1 On the subject see what was said in the chapter about Mysteries, note at 
 end, p. 9. Blantes instead of "do not perform a Mystery," writes "insult the 
 Mysteries."
 
 THINGS NECESSARY TO SALVATION. 273 
 
 OF THINGS NECESSARY TO SALVATION. 
 
 76. Ex. Is the Priest under any other obligation? 
 
 C. He must teach and admonish the simple folk, and the 
 unlearned, giving explanations to all (and privately to the 
 Christians of his district and in the country places above 
 all) that they may know the Twelve Articles of the Creed, 
 the Ten Commandments of GOD, the Deadly Sins, the 
 Prayer which the Master CHRIST Himself enjoined with 
 His own mouth, and all else that is necessary to the salva- 
 tion of a man : since unless he knows these, a man is not 
 a man, but an unreasoning creature, ignorant consequently 
 wherein he serves GOD, what works he should do and what 
 he should avoid. 
 
 77. Ex. And what manner of things are those necessary, 
 as you say, to salvation ? 
 
 C. Things are called necessary to salvation which are 
 needed for a man to be saved. 
 
 78. Ex. What are they? 
 
 C. Those four renowned everywhere : Faith, Hope, Love, 
 and Good Works. 1 
 
 First Thing necessary to Salvation. 
 
 79. Ex. And what are the things which the Holy Church 
 of CHRIST teaches us to believe? 
 
 C. They are many, especially what are contained in the 
 holy Creed, which is the Belief, 
 
 80. Ex. And what are contained in the Belief? 
 
 C. There are Twelve Articles, or twelve more prominent 
 parts of the Creed. 
 
 81. Ex. What is the First Article ? 
 
 C. I believe in one GOD the FATHER Almighty, Maker of 
 heaven and earth, and of all things visible and invisible. 
 
 1 More correctly Three, since good works fall under Love. 
 T
 
 274 THINGS NECESSARY TO SALVATION. 
 
 That is, I believe in one GOD the FATHER, Who can do 
 all things, and made the heaven and the earth, and every- 
 thing else which we see and which we do not see. 
 
 82. Ex. What is the Second Article of the Creed ? 
 
 C. And in one LORD JESUS CHRIST, the only-begotten 
 SON of GOD, Begotten of the FATHER before all worlds : 
 Light of Light, Very GOD of Very GOD, begotten, not made, 
 of one substance with the FATHER ; by Whom all things were 
 made. 
 
 That is, And in one LORD JESUS CHRIST, the only SON 
 of GOD, Who was begotten of the FATHER before all times, 
 Light of Light, Very GOD of Very GOD, Who was begotten, 
 not created, Who has one and the same substance with the 
 FATHER, and from Whom all things came into being. 
 
 83. Ex. What is the Third Article of the Creed ? 
 
 C. Who for us men and for our salvation came down from 
 heaven, and was incarnate of the HOLY GHOST and the 
 Virgin Mary, and was made man. 
 
 That is, This SON of GOD for us men and for our salvation 
 came down from heaven and took flesh by the HOLY GHOST, 
 and by the Virgin Mary, and became man. 
 
 84. Ex. What is the Fourth Article of the Creed ? 
 
 C. And was crucified for us under Pontius Pilate and 
 suffered and was buried. 
 
 That is, He was crucified for us in the time of Pontius 
 Pilate, suffered and was buried. 
 
 85. Ex. What is the Fifth Article ? 
 
 C. And rose again the third day according to the Scrip- 
 tures. 
 
 That is, And in three days He was raised, as appears in 
 the holy Scriptures. 
 
 86. Ex. What is the Sixth Article ? 
 
 C. And ascended into heaven, and sitteth at the right 
 hand of the FATHER. 
 
 That is, He ascended into heaven, and sitteth on the right 
 hand of GOD and the FATHER.
 
 THINGS NECESSARY TO SALVATION. 275 
 
 87. Ex, What is the Seventh Article ? 
 
 C. And cometh again with glory to judge the quick and 
 the dead, of Whose kingdom there shall be no end. 
 
 That is, He is about to come again with glory, to judge 
 the living and the dead, Whose kingdom will never reach 
 an end. 
 
 88. Ex. What is the Eighth Article ? 
 
 C. And in the HOLY GHOST, the LORD, the Giver of Life, 
 Who proceedeth from the FATHER, Who with the FATHER 
 and SON is worshipped and glorified together, Who spake 
 by the Prophets. 
 
 That is, I believe also in the HOLY GHOST, the LORD, 
 Who giveth life, Who proceedeth from the FATHER, and is 
 worshipped and glorified together with the FATHER and with 
 the SON, and is He Who made communications by means 
 of the Prophets. 
 
 89. Ex. What is the Ninth Article ? 
 
 C. In one Holy Catholic and Apostolic Church. 
 That is, I believe in whatever the holy Church of CHRIST 
 decrees and accepts. 
 
 90. Ex. What is the Tenth Article ? 
 
 C. I acknowledge one Baptism for the Remission of 
 Sins. 
 
 91. Ex. What is the Eleventh Article ? 
 
 C. I look for (that is, I await with hope) the Resurrection 
 of the dead. 
 
 92. Ex. What is the Twelfth Article of the Creed ? 
 
 C. And the life of the world to come. Amen. (Truly.) 
 
 The Second Thing necessary to Salvation. 
 
 93. Ex. What is the second thing, which is needed for our 
 salvation ? 
 
 C. Hope. 
 
 94. Ex. What is needful for us to enjoy those things 
 which we hope for ?
 
 276 THINGS NECESSARY TO SALVATION. 
 
 C. Amongst all the rest the most necessary and useful in 
 many ways is Prayer. 
 
 95. Ex. What Prayer is the most excellent ? 
 
 C. The Prayer which our LORD JESUS CHRIST taught us : 
 that is, Our FATHER, Which art in heaven. Hallowed 
 be Thy Name. Thy kingdom come. Thy will be done, as 
 in heaven, so on earth. Give us to-day our substantial Bread. 
 And forgive us our debts as we also forgive our debtors. 
 And lead us not into temptation. But deliver us from the 
 evil. 1 
 
 96. Ex. How many parts has this Prayer? 
 
 C. Eight : one short prologue and seven petitions. 2 
 
 97. Ex. What is the Prologue ? 
 
 C. The first words : Our FATHER, Who art in heaven. 
 
 98. Ex. What is the first petition which we make to this 
 FATHER of ours ? 
 
 C. Thy Name be hallowed. 
 
 99. Ex. What is the second ? 
 
 1 Add also the doxology which the Orthodox Church calls a completion. 
 " For Thine is the kingdom and the power and the glory, for ever and ever. 
 Amen." Matt. vi. 13. But the Latin translation of the Gospel has not this 
 doxology, which consequently is unknown among the Latins. And it is clear, 
 from many proofs, that all the author says here was borrowed from Latin 
 books. That the Doxology however is inseparable from the LORD'S Prayer is 
 the teaching of the Orthodox Confession, Pt. ii. qu. 28. " Is this completion con- 
 nected with the LORD'S Prayer? Answer: CHRIST Himself in finishing the 
 prayer which He taught us, said these words, as is evident in Matthew. And 
 really the meaning of the passage shows how these words are not at all repug- 
 nant to the LORD'S Prayer ; on the contrary after them the prayer grows firmer, 
 since we entreat Him, Whose power unfolds itself in all the world, and to Whom 
 all things are subject. Moreover though secular men do not recite these words, 
 that does not in the least hinder why for greater dignity of this prayer at such 
 a time as prayers are said in public or even in private when a priest is present, 
 he should not recite them ; however, supposing a priest be not present, even a 
 secular man in private would not do wrong, if he chose to recite them, as he 
 might recite the rest of the Gospel. Consequently these words ought never to 
 be separated from the LORD'S Prayer, because reason itself shows that it is 
 simply for the sake of dignity that by the command of the Church only the priest 
 recites them in the time of public prayers." 
 
 2 Correct, Nine ; an introduction, seven petitions and an epilogue.
 
 THINGS NECESSARY TO SALVATION. 277 
 
 C. Let Thy kingdom come. 
 
 100. Ex. What is the third? 
 
 C. Let Thy will be done, as in heaven, so also in the 
 earth. 
 
 101. Ex. What is the fourth? 
 
 C. Give us this day our daily bread. 
 
 102. Ex. What is the fifth ? 
 
 C. Forgive us our sins, as we also forgive those who 
 grieved us. 
 
 103. Ex. What is the sixth ? 
 
 C. Expose us not to temptation. 
 
 104. Ex. What is the seventh? 
 C. But set us free from the evil. 
 
 105. Ex. Is any other prayer necessary for us to 
 learn ? 
 
 C. Yes, the prayer, O Virgin, Mother of GOD. 1 
 
 106. Ex. Who made the prayer, O Virgin, Mother of 
 GOD? 
 
 C. The angel Gabriel, when he saluted the All-holy Virgin, 
 and the Church added certain words. 8 
 
 107. Ex. Recite the prayer, O Virgin, Mother of GOD. 
 
 C. O Virgin, Mother of GOD, Hail Mary, highly favoured. 
 The LORD is with thee. Blessed art thou among women, 
 and blessed is the fruit of thy womb : because thou barest 
 the SAVIOUR of our souls. 
 
 1 08. E.v. Explain it simply. 
 
 C. O Virgin Mary, who gavest birth to GOD, all hail. The 
 LORD GOD is with thee. Thou art blessed amongst all 
 women : and the fruit of thy womb is blessed : because thou 
 gavest birth to the deliverer of our souls. 
 
 109. Ex. When ought every Christian to pray ? 
 
 C. GOD is always glorified. Nevertheless every one ought 
 
 1 O Virgin, Mother of GOD, is not properly a prayer, but a salutation to the 
 most holy Mother of GOD. 
 
 1 Add that from the salutation of Elisabeth also was taken the part " And 
 blessed be the fruit of thy womb." Luke i. 42.
 
 2/8 THINGS NECESSARY TO SALVATION. 
 
 to pray first in the evening, after supper, when he is going to 
 lie down to sleep, and secondly in the morning, when he 
 rises from bed, making before all else the sign of the Cross, 1 
 since it was set up as the means of our Salvation, and saying, 
 Our FATHER, O Virgin Mother of GOD, and I believe. 
 
 no. Ex, At what other times ought a Christian to 
 pray? 
 
 C. At all times, when he sits down to breakfast, and to 
 dinner, that we may give thanks to GOD for the good things 
 which, like a good FATHER, He gives us night and day. 
 
 The Third Thing necessary to Salvation. 
 
 in. Ex. What is the third thing which is necessary to 
 salvation ? 
 C. Love. 
 
 112. Ex. How many Commandments of Love are there? 
 C. Two. 
 
 113. Ex. Which is the first? 
 
 C. To love the LORD thy GOD with all thy heart, and 
 with all thy soul, and with all thy mind, and with all thy 
 powers. 
 
 114. Ex. Which is the second Commandment of Love? 
 C. To love thy neighbour, that is every Christian, 2 as thy 
 
 own self. 
 
 115. Ex. What are the other two Commandments which 
 the natural Law teaches man ? 
 
 C. Not to do to another that which we would not have 
 another do to us : and To do to others as we would they 
 should do to us. 
 
 1 Concerning the use of the sign of the Precious Cross before everything, and 
 for warding off devilish insult, compare Athanasius On the Incarnation of GOD 
 the Word : Cyril of Jerusalem, Cat. Ilium. 13 : Epiphanius, Hssr. i : Chrys. 
 i Cor. Horn. 12 : Col. Horn. 8, and elsewhere. 
 
 2 A neighbour is not only a Christian, but every man, as our LORD taught by 
 the parable of the man who fell among robbers (Luke x. 30.) But that we ought 
 more particularly to love Christians, is evident ; Epist. Gal. vi. 10.
 
 THINGS NECESSARY TO SALVATION. 279 
 
 The Fourth Thing necessary to Salvation. 
 
 \ 1 6. Ex. What is the fourth thing that you said was ne- 
 cessary to salvation ? 
 C. Good works. 
 
 117. Ex. How can we perform good works ? 
 
 C. By keeping the Commandments of GOD'S law, and of 
 His holy Church, and by performing the works of mercy. 
 
 The Commandments of God. 
 
 118. Ex. How many are the Commandments of GOD, and 
 what are they ? 
 
 C. Ten. 1 
 
 1. I am the LORD thy GOD : thou shalt have none other 
 
 God before Me. 
 
 2. Thou shalt not take the name of GOD for vain things. 
 
 3. Be mindful to keep the consecrated feasts of the year. 
 
 4. Honour thy father and thy mother. 
 
 5. Thou shalt do no murder. 
 
 6. Thou shalt not commit adultery. 
 
 7. Thou shalt not steal. 
 
 8. Thou shalt not bear false witness. 
 
 9. Thou shalt not covet a strange woman. 
 
 10. Thou shalt not covet anything not thine own. 
 
 1 The following division of the Ten Commandments which is after the Latins, 
 must be corrected by adding as the second Commandment, Thou shalt not make 
 idols, nor worship them as gods. Then correct as the third, Thou shalt not 
 take the name, &c., and so on ; and as the tenth, Thou shalt not covet a wife 
 not thine own, nor anything not thy own. But the use of the holy images of 
 the Master CHRIST, of the Mother of GOD, and of the Saints, is not contrary to 
 the Second Commandment, as the old opponents of images pretended, and as 
 the new heretics pretend, accusing us Orthodox as idolaters, because we adore the 
 holy images. Since the adoration given by us to the images is not of Latreia, 
 but reverential, and formal, passing on to the originals. Moreover also GOD 
 Who ordained the law, Thou shalt not make to thyself an idol and the rest, 
 ordered Moses to fashion in the tabernacle graven Cherubim (Ex. xxv. 18.) See
 
 280 THINGS NECESSARY TO SALVATION. 
 
 The Commandments of the Church. 
 
 119. Ex. How many are the Commandments of our holy 
 Church ? 
 C. Five. 1 
 
 1. That every Christian must confess his sins to his 
 
 ghostly father once a year at the least. 
 
 2. That he must communicate in the spotless Mysteries, 
 
 certainly once a year. 
 
 3. That we must hear the Liturgy every LORD'S day, 
 
 and on the greater festivals throughout the year. 
 
 4. That we must fast in the Lents, and all the Wednes- 
 
 days and Fridays throughout the year. 
 
 5. That we should give what is due to the Church accord- 
 
 ing to the local custom. 
 
 also our author above on the Holy General Councils, p. 180, 181, and Saint 
 John Damascene's treatise Of Images. And further, Pedal. Pref. to 7th CEcum. 
 Council ; Photius on the Seven CEcum. Councils ; Jonas Cing. , Refutation of the 
 Error of the False Apostle, p. 33 42. 
 
 1 According to the Orthod. Conf. Pt. i. qu. 87 to 95, the principal Command- 
 ments of the Church are nine : 
 
 I. That a Christian must pray to GOD with contrition and compunction of 
 heart, and must be present at the rites of the Church on Sundays and the 
 other festival days, that is, must hear Mattins, the Liturgy, Vespers and the 
 doctrine. 
 
 II. That he must keep the four appointed Fasts of the year, and further must 
 fast the I4th September and the zgth August, and the Wednesdays and Fridays 
 of the year, saving the Twelve Days [of Christmas. ED.], and the week of Re- 
 newal [Easter. ED.], and the week after Pentecost, and the Prophonesimos 
 [week before Septuagesima. ED.], and the Cheese week [before Quinqua- 
 gesima. ED.] 
 
 III. That we must honour spiritual men (those who are consecrated) with 
 fitting reverence, as servants of GOD and mediators on our behalf; but specially 
 confessors [i.e., receivers of confessions. ED.] 
 
 IV. That we must confess our sins four times a year, and such as are advanced 
 in piety and devotion, every month ; but the simpler sort once a year at the 
 least. But the sick ought above all to be careful to purify their conscience by 
 confession, and to become partakers of the Holy Communion, receiving previously 
 with all devotion the holy Prayer-oil. 
 
 V. That none should read the books of heretics, or hear their blasphemous
 
 THINGS NECESSARY TO SALVATION. 281 
 
 Works of Mercy. 
 
 1 20. Ex. How many are the works of Mercy, and what 
 are they ? 
 
 C. Fourteen : seven Bodily and seven Ghostly. 
 
 121. Ex. Which are the Bodily works of Mercy? 
 C. i. To feed the poor, the hungry. 
 
 2. To give drink to the thirsty. 
 
 3. To clothe the naked. 
 
 4. To lodge strangers. 
 
 5. To visit prisoners. 
 
 6. To tend the sick. 
 
 7. To bury the dead. 
 
 122. Ex. What are the Ghostly works of Mercy ? 
 C. I. To give good advice. 
 
 2. To teach the ignorant. 
 
 3. To raise up those who stumble. 
 
 4. To encourage the afflicted. 
 
 5. To forgive insults and wrongs done to us. 
 
 6. To bear the burdens and the troubles caused us by 
 
 others. 
 
 7. To beseech GOD for the quick and dead. 
 
 doctrine, who are not practised in Holy Scripture and in the sciences ; nor con- 
 verse or mix with them. 
 
 VI. That we should beseech GOD for all estates of men : first for the spirituals 
 (the Patriarch, the Bishop and all the Clergy), then for the King, the Magistrates, 
 and the Army, and particularly for benefactors to the Churches, and those who 
 labour to advance the Orthodox Faith : next for those who have departed in the 
 Orthodox Faith, and for the conversion of heretics and schismatics. 
 
 VII. That all the fasts should be kept which the Bishop for whatever cause 
 expressly enjoins. 
 
 VIII. That secular men should not take by force the goods of the Church, 
 employing them for their own private uses ; nay, even the High Priests should 
 not employ the possessions of the Church for their private needs. 
 
 IX. That there should be no marriages at the prohibited times, and further 
 that orthodox Christians should not be found at forbidden pastimes and theatres, 
 and should not pursue barbarous customs, but should abstain from them as much 
 as possible.
 
 282 THINGS NECESSARY TO SALVATION. 
 
 Differences of Sins. 
 
 123. Ex. How many kinds of faults are there ? 
 
 C. Two : Venial, which are slight faults, and Deadly, 
 which are so named, because they bring spiritual death and 
 punishment on the doer. 
 
 124. Ex. How many deadly sins are there, and what are 
 they? 
 
 C. Seven, i. Pride. 2. Avarice. 3. Fleshly Lust. 4. 
 Envy. 5. Gluttony or overeating. 6. Anger. 7. Careless- 
 ness or Sloth. 
 
 Virtues set over against the Sins. 
 
 125. Ex. What are the opposites of the seven deadly 
 sins? 
 
 C. They are as many other virtues. 
 
 The opposite of Avarice is Almsgiving. 
 
 Pride Humility. 
 
 Fleshly Lust Chastity. 
 
 Gluttony Fasting. 
 
 Envy Love. 
 
 Anger Meekness. 
 
 and Carelessness Prayer and every other 
 
 good work. 
 
 Branches of Sins. 
 
 126. Ex. Are there any other deadly faults besides those 
 which you have mentioned ? 
 
 C. A great number, which are derived from the afore- 
 mentioned seven. 
 
 127. Ex. Tell me what are derived from avarice. 
 
 C. Covetousness, falsewitnessing, heartlessness, guile, dis- 
 honesty, lying, stealing, sacrilege, interest or usury (Stdfopov) 
 and idolatry. 1 
 
 1 Understand that Covetousness itself is idolatry, (Col. iii. 5.) Otherwise 
 idolatry properly so-called does not seem to be generated by avarice. Note,
 
 THINGS NECESSARY TO SALVATION. 283 
 
 128. Ex. What faults are derived from fleshly lust ? 
 
 C. Fornication, adultery, incest, lewdness, pollution of 
 maidens, harlotry, effeminacy, sodomy, intemperance and 
 lack of the fear of GOD. 
 
 129. Ex: What faults are derived from gluttony ? 
 
 C. Debauchery, drunkenness, dissoluteness, robbery, per- 
 jury, and lasciviousness. 
 
 130. Ex. What faults are derived from pride ? 
 
 C. Vainglory, boasting, ambition, insubordination, scorn, 
 insolence and self-love. 
 
 131. Ex. What faults are derived from anger? 
 
 C. Blasphemy, hatred, revenge, fault-finding, reviling, 
 quarrelling and murder. 
 
 132. Ex. What faults are derived from envy ? 
 
 C. Treachery, enmity, spitefulness, quarrelsomeness, evil- 
 speaking, thanklessness and betrayal. 
 
 1 33. Ex. What faults are derived from carelessness ? 
 
 C. Laziness, indifference, lack of spirit, cowardice, despair, 
 and impiety. 
 
 Sins against the Holy Ghost. 
 
 134. Ex. Are there any other deadly faults ? 
 
 C. Yes, those which are called sins against the HOLY 
 GHOST. 
 
 1. To think one is saved without good works. 1 
 
 2. To despair of the compassion of GOD. 
 
 3. To fight against the truth, being acquainted with it. 2 
 
 however, that the list here enumerated of sins which originate from the seven 
 generic deadly sins, is not full : for example, murder is generated not only from 
 anger, but also from envy. 
 
 1 Or, to be bold that in sinning one will not lose the divine grace, or be 
 punished by GOD, and so to despise the divine righteousness ; or to be careless 
 of one's soul's salvation, saying, If GOD shall choose, I am saved, and if He does 
 not choose, I am lost. (Orthod. Conf. Pt. iii. ans. 39.) 
 
 3 To this is referred also calumniating one's neighbour's good works, alleging 
 that they are not from GOD, as the Pharisees used to do about CHRIST, when 
 He cast out the unclean spirits (Matt. ix. 34 ; xii. 24.) And again, not teaching
 
 284 THINGS NECESSARY TO SALVATION. 
 
 4. To envy one's neighbour for the good things which 
 
 he receives from GOD. 
 
 5. Perpetual continuance in sin. 
 
 6. To determine to die without repentance. 
 
 Sins which cry aloud for vengeance from God. 
 
 135. Ex. Are there any other great faults? 
 
 C. There are four others which cry aloud for vengeance 
 from GOD. 1 
 
 1. To slay one's self. 2 
 
 2. To oppress and oppose the poor. 
 
 3. Not to pay hired labourers or one's servants. 3 
 
 4. Bestial sin. 4 
 
 Fruits of the Holy Spirit. 
 
 136. Ex. Tell me likewise the fruits of the HOLY SPIRIT. 
 C. The fruits of the HOLY SPIRIT are i. Love. 2. Joy. 
 
 3. Peace. 4. Patience. 5. Long-suffering. 6. Goodness. 
 7. Beneficence. 8. Meekness. 9. Faith. 10. Humility. 
 ii. Temperance. And 12. Chastity. 5 
 
 the ignorant the Articles of the Faith out of malice ; ascribing piety and the 
 other fruits of the HOLY GHOST to hypocrisy ; and denying the faith of CHRIST. 
 (Orthod. Conf. Pt. iii. ans. 41.) 
 
 1 More correctly, as stated in the Orthod. Conf. Pt. iii. qu. 42, "Which 
 cry for vengeance from GOD more frequently in this world." 
 
 8 Correct, Voluntary slaying, " The voice of thy brother's blood crieth to Me 
 from the ground." Gen. iv. 10. 
 
 3 "And I will draw towards you in judgment, and will be a swift witness 
 against wizards, and against adulteresses, and against those who swear falsely 
 by My Name, and against those who defraud the hireling of his wages, and 
 oppress widows, and buffet orphans, and that turn aside the judgment of the 
 proselyte, and that fear not Me, saith the LORD Almighty." Mai. iii. 5. 
 
 4 " The cry of Sodom and Gomorrah has waxed mighty unto Me, and their 
 sins are exceeding great. 1 will therefore go down and see whether they are 
 done according to their cry which cometh unto Me, and if not that I may 
 know." Gen. xviii. 20, 21. But the Orthodox Confession adds besides, despis- 
 ing of parents and ingratitude towards them ; according to the text, "Whoso 
 smiteth his father or mother, let him die the death. He that curseth his father 
 or his mother, let him die the death." Ex. xxi. 15, 17. 
 
 5 "Of fruits of the HOLY SPIRIT, or tokens of Divine grace, the Apostle Paul
 
 THINGS NECESSARY TO SALVATION. 285 
 
 Of the Mysteries of the Church. 
 
 137. Ex. How many are the Mysteries of the holy 
 Church of CHRIST ? 
 
 C. The Mysteries are seven. 
 
 1. Holy Baptism. 
 
 2. Holy Ointment. 
 
 3. The Divine Liturgy. 
 
 4. Repentance. 
 
 5. Prayer-Oil. 
 
 6. Priesthood. 
 And 7. Marriage. 
 
 Of these enough has been said. 
 
 numbers nine, saying thus : (Gal. v. 22,) ' Now the fruit of the SPIRIT is love, 
 joy, peace, longsuffering, kindness, goodness, faith, meekness, temperance." 
 Yet we must believe that the other virtues too are called fruits of the HOLY 
 GHOST, since they descend from Him, and He co-operates towards their being 
 brought to perfection by man. Consequently Paul does not say, ' Against these 
 only there is no law,' but 'against suck,' as implying there are others like to 
 these." Orthod. Conf. Pt. i. ans. 81. 
 
 FINIS, 
 AND GLORY BE TO GOD.
 
 INDEX OF SUBJECTS. 
 
 * Denotes reference to Footnotes. 
 
 Acathist, 29*. 
 
 Acephali, 92. 
 
 Acolytes, 21. 
 
 Adoration, part of Bema, 86. 
 
 Aerians, 217*. 
 
 Aetians, 214. 
 
 Affinity hinders Marriage, 12. 
 
 Agapse, 67. 
 
 Air, 45, 183. 
 
 Alb, 36. 
 
 Alexander I., Bp. of Rome, 
 
 109119; 54. 
 Alleluia, 48, 137. 
 Altar, not open to all, 83. 
 
 approached by Emperor,84. 
 
 Ambo, 82. 
 
 prayer behind, 267. 
 
 Ambrose introduced antiphonal 
 
 singing, 89. 
 
 Amen, as thunder- clap, 89. 
 Anabaptists, 170. 
 Angels, portions of, 61*. 
 
 nine orders of, 75, 208. 
 
 body guard of, 151. 
 
 guardian, 156. 
 
 Anomceans, 214. 
 Antidoron, 66, 268. 
 Antimension, 19, 46, 142. 
 
 Antiphonal singing, 89. 
 Antiphons, 99, 107, 127. 
 Apamea, relics from, 151. 
 Apollinarians, 176. 
 Apollodorus of Corcyra, 175. 
 Areius, 44, 163. 
 Areopagitica, whether genuine, 
 
 92*. 
 
 Arians, 173, 213. 
 Arsenius, Patriarch, 1256 ; 241, 
 
 253- 
 
 Asterisk, 45. 
 Athos, Mount, 215. 
 Attrition defined, 14. 
 Ave Maria, 277. 
 Azymes, 54. 
 
 Baptism, ordered, 5. 
 
 Form of, 1 6. 
 
 defined, 24. 
 
 by trine immersion, 170. 
 
 invocation of Spirit, 185. 
 
 Basil the Great's Liturgy, 105, 
 
 204, 248, 251. 
 Bells introduced, 48. 
 Bema, 20, 48. 
 Benedict, S., 251. 
 Bishop, etymology of, 19.
 
 288 
 
 INDEX OF SUBJECTS. 
 
 Bowing head, 228. 
 Bulgari, Pref. xvii., 176. 
 
 Camuliana, image from, 151. 
 
 Candle, sleepless, 88. 
 
 Canons, Apostolical, 66, 101*, 
 
 146. 
 Canons of Hymns, 28, 29*, 30*, 
 
 33- 
 
 Cap, Holy, 139. 
 Catechists, 21. 
 Catechumens, Liturgy of, 50. 
 
 place of, in Church, 76, 78. 
 
 dismissed, 143, 145, 159*. 
 
 Chalce, near Rhodes, 84. 
 Chalice, 44. 
 
 Chapels in Monasteries, 87. 
 Chasuble, 40, 132. 
 Cherubic Hymn, 50*, 151. 
 Chorepiscopi, 19. 
 Chronology, Biblical, 125. 
 Church, defined, 46, 47. 
 
 many members, 53. 
 
 Churches, shape of, 74. 
 
 how divided, 75- 
 
 Coal, double-natured, 73. 
 
 Collect, 93, 95- 
 
 Communion in one kind, 69*, 
 
 197*. 
 
 spiritual, 64. 
 
 of sick, 70. 
 
 Compline, 27. 
 Confession, 15, 26, 280*. 
 Confession, Orthodox, 4*, 22*, 
 
 271*, 276*, 280*, 283* 284*, 
 
 285*. 
 
 Consistentes, 77, 146. 
 Constantine, 47,60, 82, 102, 131. 
 Constantius, Apostate, 173. 
 
 Constitutions, Apostolical, 27, 
 28*, 50*, 56*, 64, 157, 189, 
 248. 
 
 Contacion, 33. 
 
 Contrition, 14. 
 
 Corporal, 46, 142. 
 
 Council of Aachen, 809 ; 172*. 
 
 Ancyra, 314 ; 20, 21. 
 
 Antioch, 341 ; 21*. 
 
 Auxerre, 578 ; 23*, 87. 
 
 Carthage, 22. 
 
 Chalcedon, 451 ; 21, 178. 
 
 Constantinople, Second 
 
 General, 381 ; 172, 176. 
 
 Constantinople, 536 ; 219. 
 
 Constantinople, Fifth Gene- 
 ral, 553; 179, 218. 
 
 Constantinople, Sixth Gene- 
 ral, 680 ; 68, 82, 84, 90, 101, 
 235. 238. 
 
 Ephesus, 431 ; 176. 
 
 Gangra, 4th cent. ; 67. 
 
 Laodicea, 4th cent. ; 5*, 
 
 41, 67, 157, 199*. 
 
 Nicsea, First General, 325 ; 
 
 172, 174. 
 
 Second of Nicsea, Seventh 
 
 General, 787 ; 48, 180, 204. 
 
 Third of Orleans, 538; 107. 
 
 Quinisext, in Trullo, 691 ; 
 
 104, 235*. 
 
 Councils, Seven CEcumenical, 
 
 106, 167, 174. 
 Creed explained, 161, 273. 
 Cross, sign of, 230, 278. 
 Cyril, Twelve Chapters of, 179*. 
 
 Dalmatic, 41, 43. 
 Deacon, 20, 57.
 
 INDEX OF SUBJECTS. 
 
 289 
 
 Deaconesses, 21. 
 Deputati, 150. 
 Despatch, in Hymns, 34. 
 Diaconica, 99. 
 Diaconicon, 20, 85. 
 Dioscorus, 178. 
 Diptychs, 62*, 215, 216, 218. 
 Disciples, preaching of, 1 19. 
 Discipline defined, 15. 
 Dismissal, in Hymns, 33. 
 
 part of Liturgy, 269. 
 
 Doctrine at Liturgy, 68. 
 Door, Royal, 85. 
 Doorkeepers, 159*. 
 Doors, shut, 186. 
 Douleia, 180. 
 
 Doxology in the LORD'S Prayer, 
 276*. 
 
 East, Turning to, 74. 
 Easter Day, 158, 280*. 
 
 rule of, 174. 
 
 Ebionites, 54. 
 
 Ectene, 141. 
 
 Elevation of Gospel, 131. 
 
 Emperor in Church, 131, 150, 
 
 247, 269. 
 Encratites, 55*. 
 Energumens, 75- 
 Entrance, Little, 127. 
 
 Great, 146. 
 
 Epigonation, 41, 42. 
 Epilegomena, 22. 
 Epiphany, 220. 
 Epitrachelion, 37. 
 Eucharist, 6, 24, 189*. 
 Eulogise, 54. 
 Eunomians, 176. 
 Eutyches, 178. 
 
 Eutychians, 214. 
 Excommunication, 101. 
 Exorcists, 20, 21. 
 Extreme unction, 7*. 
 
 Fans, 151, 203. 
 Fasts, 281*. 
 Filioque added, 172*. 
 
 Gatekeeper, 20. 
 
 Gates, Beautiful, 80, 261*. 
 
 Generation of CHRIST, 112, 
 
 122*, 164. 
 Girdle, 38. 
 Gorgonia, 249. 
 Gospels, why four, 139. 
 Grace, kinds of, 96. 
 Great Week, 16. 
 Gregory of Nazianzum, senior, 
 
 103, 252. 
 
 Hagiomnesia, 67. 
 Hands crosswise, 155. 
 Hearers, 77. 
 
 Hearkening, in hymns, 35. 
 Helena, 182. 
 Hemerobaptists, 170. 
 Heraclius, Novelise of, 21. 
 Hierarchs, the three, 30*. 
 Hirmus, 35. 
 Homoousion, 90. 
 Horarion, 41, 42, 231, 250*. 
 Hosanna, 196. 
 House, in hymns, 34. 
 Hymn writers, 29. 
 Hymns, 151, 194, 211, 266. 
 Hyperdouleia, 181. 
 
 Iconoclasts, 180. 
 Ignatius, 89, 108.
 
 290 
 
 INDEX OF SUBJECTS. 
 
 Images, 279*. 
 
 Incense, 71, 138, 153, 247, 264. 
 
 Intercession of saints, 207. 
 
 James, the LORD'S brother, 
 Liturgy of, 7*, 66*, 68*, 70*, 
 73* 90*, 109*, 258. 
 
 John Calybites, 251. 
 
 John VIII., Pope, 872882; 
 172*. 
 
 Judas ate not, 197. 
 
 Julian, Emperor, 243. 
 
 Justin, Emperor, 565 578; 151. 
 
 Justinian, his Troparion, 109. 
 
 Kerchief, 42. 
 Kiss, 158, 244. 
 Kneelers, 77. 
 
 Kneeling, forbidden in Pente- 
 cost, 129*. 
 
 Lamb, or little offering, 58, 59. 
 
 Leaven, 14*, 53. 
 
 Leo III., Pope, 795816; 
 
 161, 172*. 
 Leo IX., Pope, 1048 1054; 
 
 55*. 
 
 Lights in daytime, 69, 72. 
 Litany said walking, 71. 
 Liturgy, names of, 51. 
 
 all partake, 65. 
 
 not on Wednesday and 
 Friday, 68. 
 
 not twice a day in one 
 
 Church, 87. 
 
 shortened, 89. 
 
 of S. James, genuine, 90*. 
 
 of Barnabas, 91. 
 
 of S. Peter, spurious, 92. 
 
 Liturgy, why at third hour, 100, 
 107. 
 
 S. Paul's at Troas, 104. 
 
 at all hours, 106. 
 
 edited by De Sanctis, 
 
 200*. 
 
 Loaves offered, 66, 67. 
 Lutherans, 6*. 
 
 Macedonius, 176. 
 Macedonians, 234. 
 Manicheans, 70*, 214. 
 Maniple, 39. 
 Mark of Alexandria, 39. 
 Marriage, mystery of, 7. 
 
 defined, II, 24. 
 
 Mattins, 27, 153*. 
 Mediation of Saints, 99. 
 Megalynaria, 36. 
 Melchiades, Bishop of Rome, 
 
 311314; 54. 
 Mesatorium, 85. 
 Michael Cerularius, Patriarch of 
 
 Const., 10431059; 55*. 
 Michael III., Emperor, 842 
 
 867; 48, 217. 
 
 Miracles, not now of use, 255. 
 Monarchy of GOD, 163. 
 Monothelites, 180. 
 Moscow, practices at, 128. 
 Mysteries, number of, 2, 6*, 7, 
 
 271. 
 
 derivation of, 2, 244. 
 
 definition of, 3, 4*. 
 
 causes of, 8, 13, 16. 
 
 Narthex, 75, 79. 
 Neighbour defined, 278. 
 Nestorians, 173, 214.
 
 INDEX OF SUBJECTS. 
 
 291 
 
 Nestorius, 177, 179*, 214*. 
 Nonacrian water, 270. 
 
 Oblation, 50*, 52, 60. 
 Ode, second omitted, 33. 
 
 ninth, the Virgin's, 211. 
 
 Offering, the Little, 60. 
 Omophorion, Scarf or Pall, 41, 
 
 43, 139, 231. 
 Only-begotten, troparion, 109. 
 
 Panary, or Pyx, 85, 87. 
 
 Pall, or Scarf, 139, 231. 
 
 Parastasis, 220. 
 
 Papistic Refutations, 9*. 
 
 Papists, 6*, 55*. 
 
 Paracletic, 29*. 
 
 Paten, 44. 
 
 Patripassians, 134, 179. 
 
 Paul of Samosata, 213. 
 
 Pearl, 58, 63, 232, 251. 
 
 Penitents, 77. 
 
 Peritrachelion, 37. 
 
 Peter the Fuller, 134*, 179. 
 
 Phselonion, 40. 
 
 Photagogica, 35. 
 
 Photinians, 213. 
 
 Piscina, 85, 86. 
 
 Popes, Office of the Seven, 135. 
 
 Portico, 80. 
 
 Praises, in Hymns, 35. 
 
 Prayer-Oil, 7, 25. 
 
 Presanctified, Liturgy of, 68. 
 
 Presbyter, 20. 
 
 Priest, I, 57. 
 
 lascivious, 65. 
 
 Priesthood, 7, 18, 24. 
 Pulcheria, Empress, 133. 
 Prolegomena, 21, 22. 
 
 Pronaos, 79. 
 Prophonesimos, 280*. 
 Propitiation in oblation, 63. 
 
 Prayer of, 267. 
 
 Prostrations, 73, 128. 
 Protestants, 6*, 206*, 217*. 
 Prothesis, 45, 49, 146. 
 
 Prayer of, 73, 154. 
 
 Reader, 20. 
 
 Repentance, 6, 24, 285. 
 Robber, Penitent, 245. 
 
 Sabbath, Great, 107. 
 
 Sabellians, 163, 214. 
 
 Saccus, 41, 43, 150. 
 
 Sacrifice becomes condemna- 
 tion, 64. 
 
 Saints mediators, 99. 
 
 Satyrus, 249. 
 
 Scarf, 43. 
 
 Schoolmen, 3, 8*, 22*, 23, 55*, 
 132, 184, 205, 233. 
 
 Seal, in oblation, 56. 
 
 Sense of Scripture threefold, 
 123. 
 
 Septuagint, authorized transla- 
 tion, 125*. 
 
 Seven, sacred number, 136. 
 
 Severians, 252, 253. 
 
 Soleas, 8r, 267. 
 
 Spear, 46, 57, 58. 
 
 Species, 205. 
 
 Spirit, With thy, 187. 
 
 Sponge, 46. 
 
 Spoon or Tongs, 235*. 
 
 Spyridon, 131, 175, 176. 
 
 Spyridon Zerbus, Editor of Eu- 
 chology, 198*.
 
 292 
 
 INDEX OF SUBJECTS. 
 
 Stalls, 82. 
 
 Stamp given by Mysteries, 23. 
 
 Sticharion, 36. 
 
 Stole, 37. 
 
 Stylites, 252. 
 
 Sub-deacon, 20. 
 
 Subscription "by GOD'S mercy," 
 
 223. 
 
 Substrati, 77. 
 Sunrising, Midnight, 105. 
 Symbolism manifold, 49, 57. 
 Synaxaria, 28. 
 Synthronon, 83. 
 Syricius, Bp. of Rome, 384 
 
 398 5 54- 
 Syrus, 250. 
 
 Table, the Holy, 48, 49, 85, 86. 
 Taper-bearers, 20. 
 Tetragrammaton, 137*. 
 Thanksgiving through portions 
 
 of Saints, 63. 
 Thecla, protomartyr, 216. 
 Theodora, Empress, 830 ; 80. 
 Theodosius, Coenobite, 252. 
 Theodotians, 213. 
 Theophilus, Emperor, 829 
 
 842 ; 32, 216. 
 Theotokos, 90*, 177. 
 Thomists, 183. 
 Throne, or Corporal, 46. 
 Thursday, Holy, 69. 
 
 Great, 151. 
 
 Tongs or Spoon, 69, 73*, 263. 
 
 Trajan, 216. 
 
 Transubstantiation, 204, 241*. 
 Tribune, or Bema, 75, 83. 
 Trinity among Heathen, in. 
 
 doctrine of, 166. 
 
 Trisagion, 133, 179. 
 Troparion, 28, 32, 72, 99, 109. 
 Typica, 99*, 100. 
 Tyrophagi, 280*. 
 
 Unction, Holy, 5, 24. 
 Unleavened Bread, 53, 55. 
 Unworthy Communicants, 257, 
 
 260. 
 Usury, 271, 282. 
 
 Valentinians, 213. 
 Veils, 45, 71, 79. 
 Vespers, 27. 
 
 Victor, Pope, 192202; 174*. 
 Virgin, Blessed, 57, 59, 99, 177, 
 208, 212, 277. 
 
 her singing fee, 215. 
 
 Warm Water, 237. 
 Washing of Feet, 221. 
 
 Hands, 56. 
 
 Weepers, 77. 
 
 Westerns, corrected, 5*, 7*, 8*, 
 
 13*. 
 
 Women behind Veils, 79. 
 Worship, Latreia, 63, 148, 180, 
 
 279*
 
 293 
 
 INDEX OF PROMINENT GREEK WORDS. 
 
 v, 282. 
 T a. 84. 
 
 &for6Kos, 90, 173, 177. 
 
 Ka6itpitiffis, 46. 
 Ki7K\i'Ses, 84. 
 KupiaKoV, 77. 
 
 Aarpefa, 148, l8l. 
 
 'O/xoiouffios, 90, 173- 
 'OpSr; o-of/a, 69, 131. 
 
 nope/c/cXTjmor, 87- 
 Tlo\vt\fov, 8l. 
 
 unjins, 148. 
 $LOi>, 60. 
 
 a\iov, 38*- 
 tpoTovia, 13. 
 Xtifrfy, 171*.
 
 294 
 
 INDEX OF AUTHORS. 
 
 Alexius of Arista, CEconomus of Great Church, fl. 1166; 77, 81. 
 
 Allatius, Leo, fl. 1640; 29*, 270. 
 
 Ambrose, Bp. of Milan, 374 397; 182, 250. 
 
 Amphilochius, Bp. of Iconium, ob. 395 ; 79, 105, 248, 251. 
 
 Anastasius, Monk of Sinai, Patr. of Antioch, ob. 608 ; 92. 
 
 Anastasius, Librarian at Rome, c. 870; 172. 
 
 Anatolius, Patr. of Constantinople, 449 458 ; 29. 
 
 Andrew, Abp. of Crete, c. 712; 29. 
 
 Anthimus, Patr. of Constantinople, 535 ; 29. 
 
 Antonius Coccus, Latin Metrop. of Corcyra, fl. 1585 ; 270. 
 
 Aquinas, Thomas, 1224 1275; 55, 98, 183. 
 
 Arcudius, Petrus, of Corcyra, ob. 1633; 9*, 13*, 69*. 
 
 Argentes, Eustratius, Metrop. of Nicaea, c. 1120; 8*, 42*, 5*> 
 
 55*. 56*, 70*, 146*, 206*, 250*. 
 Aristenes, vide Alexius. 
 Aristotle of Stagira, fl. B.C. 356; in, 270. 
 Armenopulus, vide Harmenopulus. 
 
 Arsenius the Great, Patr. of Constantinople, 1255 1273 ; 2 4 2 > 2 53- 
 Arsenius, Monk, ob. 445 ; 29. 
 
 Athanasius, Patr. of Alexandria, 326 373; 142, 173, 278*. 
 Athanasius Parius, Patr. of Jerusalem, c. 1179; 198*, 258*. 
 Attaleiates, Proconsul, fl. 1072 ; 12. 
 Augustine, Bp. of Hippo, 395430 ; 3, 46, 53, 97, 98, 99, 104, 
 
 141, 179. 
 
 Balsamon, Theodore, Patr. of Antioch, 1185 1204; 39, 41, 63, 
 
 66, 79, 84, 128, 146, 158, 235, 238, 271*. 
 Balsamon of Theopolis, 74, 90. 
 Barbesius, 175. 
 Baronius, Qesar, Cardinal, ob. 1607; 172.
 
 INDEX OF AUTHORS. 295 
 
 Basil the Great, Bp. of Csesarea, in Cappadocia, 370 379 ; 65*, 
 
 75, 77, 128, 146, 234. 
 
 Basil, Bp. of Seleucia, in Isauria, 448 458; 117. 
 Basil, Monk of Cappadocia, c. 1200; 29. 
 Blasius, Gabriel, Metrop. of Arta, 25. 
 Blastares, Matthew, fl. 1335 ; 19, 41, 77, 83, 100. 
 Bona, John, Cardinal, ob. 1674 ; 53. 
 Bossuet, James, Bp. of Meaux, 1681 1697 ; 69*. 
 
 Cabasilas, Nicolaus, Abp. of Thessalonica, 1350; 61*, 100, 145, 
 
 149, 153, 156, 187, 207, 236, 237, 268, 269. 
 Cantacuzenus, John, 1341 1375; 248. 
 
 Cantacuzenus, Matthew, Son of Emperor John VI., 1354 ; 83. 
 Cassian, John, fl. 440 ; 48. 
 Cassiodorus, c. 545 ; 219. 
 Cedrenus, George, monk and historian, c. 1060; 32, 108, 118, 151, 
 
 175, 234, 240, 250. 
 Christopher, Proto a secretis, 31. 
 Chrysostom, John, Patr. of Constantinople, 398 407 ; 6*, 24, 25, 
 
 37* 45> 57* 95> U 8, 132, 144, 156, 181, 187,^203, 210, 212, 
 
 217*, 229, 230, 248, 254, 259, 265, 278*. 
 Clement, Bp. of Rome, c. 90; 27, 61*, 65, 189. 
 Clement of Alexandria, ob. 217 ; 31, 63. 
 Codinus, George, Curopalates, I5th century ; 71, 86. 
 Constantine the Great, 306 337 ; 131. 
 Constantine Porphyrogennetus, Emperor, 911 959; 31. 
 Cornelius, Bp. of Rome, 251 2 ; 19*. 
 Cosmas, lapygus Materiensis, c. 950 ; 30, 72. 
 Cosmas, Bp. of Jerusalem, 8th century; 211. 
 Cottunius, John, of Bercea, 215. 
 Curopalates, vide John. 
 
 Cyprian, Bp. of Carthage, ob. 258; 172, 234. 
 Cyprian, Monk of Cassinum, c. 760; 31. 
 
 Cyril, Patr. of Alexandria, 412 444; 83, 112, 177, 222, 240. 
 Cyril, Bp. of Jerusalem, 350 386; 56*, no, 115*, 157*, 189, 
 
 217*, 225*, 231, 235, 278*. 
 Cyril, Monk, c. noo; 248. 
 Cyril Lucaris, Patr. of Alexandria, 1602; Patr. of Constantinople, 
 
 1621 1638 ; 4*.
 
 296 INDEX OF AUTHORS. 
 
 Damascenus of the Studium, 250*. 
 
 Daniel Georgopulus, fl. 1827 ; 59*. 
 
 David, King, 9, 74*. 
 
 Demetrius Myrobletes, c. 290 ; 30. 
 
 Dionysius, Areopagite, Bp. of Athens, 1st century ; 93*. 
 
 Dionysius (Pseudo), of 5th and 6th centuries; 5*, 25, 51, 6l*, 
 
 62, 76, 92, &c. 
 
 Dionysius, Patr. of Alexandria, 247 265 ; 79, 253. 
 Dorotheus, Bp. of Tyre, ob. 363; I2O. 
 Dorotheas, of Mitylene, c. 1440; 237. 
 
 Emmanuel Charitopulus, 142. 
 
 Emmanuel Malaxus, c. 1480 ; 85, 90. 
 
 Emmanuel Palseologus, Emperor, 1391 1425 ; 30. 
 
 Ephraim Syrus, fl. 370 ; 63. 
 
 Epiphanius, Bp. of Salamis, ob. 403; 54, 60, 62, 138, 212, 217*, 
 
 278*. 
 
 Eugenius of Corcyra, 28*, 93*. 
 
 Eusebius, Bp. of Caesarea, ob. 340; 19, 48, 82, 83, 102, 119*. 
 Eustathius, Abp. of Thessalonica, grammarian, c. 1160; 3. 
 Eustratius, vid. Argentes. 
 Euthymius of Zygada, monk of Constantinople, c. 1118; 6*, 30, 
 
 . 105*, 122*, 196*. 
 
 Evagrius of Antioch, Historian, 6th cent. ; 90, 250. 
 Evodius, Bp. of Antioch, 1st cent. ; 46, 221. 
 
 P'abian, Bp. of Rome, 237 250; 50*. 
 Fabricius, John Albert, ob. 1736; 29*, 90*. 
 Flavian, Bp. of Constantinople, 447 449; 178. 
 
 Gabriel of Corinth, 79. 
 
 Gabriel, Bp. of Philadelphia, 1577; 17*, 61*, 105, 148*. 
 
 Gelasius of Cyzicus, c. 4775 I 3 I > 1 74- 
 
 Gennadius, Georgius Scholaris, Patr. of Constantinople, abcl. 1457 ; 
 
 217. 
 
 George Coresius of Chios, c. 1644; 34, 132. 
 George, Bp. of Nicomedia, c. 880 ; 30. 
 George Siceliota, c. 670 ; 30. 
 George of Scylitza, age unknown ; 30.
 
 INDEX OF AUTHORS. 297 
 
 George Metochites, translator of Aquinas, c. 1283 ; 98. 
 
 George Pachymeres, ob. 1332 ; 48, 62*, 8l, 269. 
 
 George, Presb. of Cappadocia, c. 605 ; 249. 
 
 Gerasimus, 6 ft\a\6i, Metrop. of Philadelphia, 175. 
 
 Germanus, Patr. of Constantinople, 715 730; 56*. 
 
 Germanus, Patr. of Constantinople, 1222 1240; 13, 37*, &c. 
 
 Germanus, Metrop. of Ancyra, 241. 
 
 Glycas, Patr. of Constantinople, 1150; 175, 216. 
 
 Goar, James, 16101653 ; 61*, 220. 
 
 Gregory Dialogus, Bp. of Rome, 590 604 ; 36, 92, 179, 216, 22O, 
 
 251, 253. 
 Gregory Theologus, of Nazianzus, Patr. of Constantinople, 381 ; 4, 
 
 30*, 37, 249. 
 
 Gregory, Bp. of Nyssa, 372 ; 15, 63, 119*, 206*, 234. 
 Gregory Thaumaturgus, Bp. of Neocsesarea, ob. 270 ; 78. 
 
 Halloix, Peter, Jesuit, I7th cent. ; 93. 
 Harmenopulus, Constantine, ob. 1380; 77, 214. 
 Hesychius, Presb. of Jerusalem, ob. 433; 141. 
 Hierotheus, Monk, 30. 
 Hilarius, Abp. of Aries, 433 449 ; 179. 
 Hippolytus, of Rome, fl. 220 ; 71. 
 
 Ibas, Priest of Edessa, c. 431 ; 179*. 
 
 Ignatius, Deacon of Great Church of Constantinople, c. 800 ; 83. 
 
 Ignatius Theophorus, Bp. of Antioch, ob. c. no; 19*, 241*. 
 
 Innocent I., Bp. of Rome, 402417 ; 54. 
 
 Irenaeus, Bp. of Lyons, 140 202 ; 123. 
 
 Isidore, Abbot of Pelusium, fl. 412 ; 42*, 43*, 63, 95, 187. 
 
 Jason, Apostle of Corcyra ; Pref. xix. 
 
 Jeremiah, Patr. of Constantinople, restored 1579 ; 52, 58, 153. 
 
 Jerome, Eusebius, ob. 420; 48, 49, 140, 172, 173. 
 
 Job, Monk, c. 540 ; 25. 
 
 Jobius, 203. 
 
 John of Damascus, ob. c. 780 at S. Sabas ; 17, 18, 30, 32*, 45, 
 
 62*, 72, 169, 180, 206, 214*, 224, 248, 255. 
 John Euchaite, Mavpdirovs, Metrop. of Euchania, c. 1050 ; 30*. 
 John, Deacon of Great Church of Constantinople, c. 890 ; 36, 25 1 , 253.
 
 298 INDEX OF AUTHORS. 
 
 John 6 Ktrpov, 86, 139. 
 
 John of Cyprus, 142. 
 
 John Scholasticus, Patr. of Constantinople, 565 577 ; 30. 
 
 John Moschus, surnamed Eucratas, Abbot of S. Saba, ob. 620 ; 
 
 101, 204, 252, &c. 
 
 John Scylitzes, Curopala^es, c. 1081 ; 149, 220, 247. 
 John Stauracius, Chartophylax of Thessalonica, 30. 
 Jonas, Bp. of Orleans, c. 840 ; 280*. 
 
 Joseph of Stadium, Abp. of Thessalonica, ob. 883 ; 29*, 30. 
 Joseph Hymnographist, 838 ; 29*. 
 
 Justin. Martyr, fl. 150; 68*, 92*, 107, 113*, 132, 136*, 240. 
 Justin Decadio, c. 1500; 30. 
 
 Leo VI., Sapiens, Emperor, 886911 ; .35. 
 
 Leo Maistor, 31. 
 
 Leo Peganius, writer of Troparia, 31. 
 
 Leo the Great, Bp. of Rome, 440 461 ; 172, 178. 
 
 Macarius Magnus, Egyptian Monk, ob. 391 ; 216. 
 
 Macedus, Jesuit, c. 1700; 53. 
 
 Marcuardus, 215. 
 
 Mark, S., of Alexandria, 65. 
 
 Mark Eugenicus, Bp. of Ephesus, ob. 1447 ; 28*, 34*, 199*. 
 
 Mark, Monk, 29*, 31. 
 
 Matthew, Monk, n, 13. 
 
 Mauroleo, 31. 
 
 Maximus, Monk of Chrysopolis, ob. 662 ; 52*, 77, 78, 92*, 128. 
 
 Menas, Patr. of Constantinople, 536 542; 219, 250. 
 
 Methodius, Patr. of Constantinople, c. 842 ; 31, 128. 
 
 Methodius of Patara, Bp. of Olympus in Lycia, c. 310; 31, 141, 
 
 171*. 
 
 Metrophanes, Bp. of Smyrna, c. 869 ; 31. 
 Michael Constantine Psellus, ob. mo; 31, 48. 
 Micrologus, John, c. 1080 ; 139. 
 Moschus, vide John. 
 
 Nadab Agmonius, translated Curopalates ; 158. 
 Nectarius, Patr. of Constantinople, ob. 397 ; 131.
 
 INDEX OF AUTHORS. 299 
 
 Nicephorus, Callistus Xanthopulus, ob. 1350; 33, 35, 46, 60, 131, 
 
 134, 211, 217, 219. 
 
 Nicephorus, Patr. of Constantinople, 806815; 161. 
 Nicephorus Theotoces, 173*. 
 
 Nicodemus, author of Pedalion ; 20*, 101*, 179, 236*, 271*, 280*. 
 Nicodemus, author of Confession ; 17*, 23*. 
 Nicolas, vide Cabasilas. 
 
 Nicolas, Bp. of Methone, c. I IOO ; 234, 243, 256, 258. 
 Nicolas, Bp. of Athens, 217. 
 Nicolas, Hymn-writer ; Pref. xix. 31. 
 
 CEconomus Parvus, 29*, 125*, 137*. 
 Origen of Alexandria, ob. 253 ; 1 79, 240. 
 Ovid, ob. 17 ; HI. 
 
 Pachomius, Abbot of Tabennse, c. 450 ; 48. 
 
 Pachymeres, vide George. 
 
 Palladius, Bp. of Helenopolis, c. 420, Hist. Lausiaca ; 252. 
 
 Papadius, Andreas Britus ; Pref. xx*. 
 
 Papadopulus Comnenus ; Pref. xx. 
 
 Paul Deacon, Monk of Cassinum, ob. 796 ; 250. 
 
 Paulus Ammonius, I2th cent. ; 31. 
 
 Pelagius, 370 440 ; 223. 
 
 Peter Mogilas, Metr. of Kieff, ob. 1647 > 4*. 2 3*- 
 
 Philaras, ob. 1673 in Paris ; IOO. 
 
 Philip Cartanus, of Corcyra ; HI. 
 
 Philo Judseus, fl. 42 ; 108. 
 
 Philotheus, Patr. of Constantinople, 1355 1371 ; 31, 215. 
 
 Phocas, of Edessa, 8th cent. ; 74. 
 
 Photius, Patr. of Constantinople, 858, dep. 869, rest. 877 ; 5*, 
 
 93*, 107, 152, 280*. 
 Plato, B.C. 395 ; in. 
 Pliny, fl. 109 ; 107. 
 
 Proclus, Patr. of Constantinople, ob. 407; go, 177, 204, 229. 
 Procopius Chartophylax, c. 550; 31. 
 Pythagoras, ob. B.C. 504; HI. 
 
 Romanus, c. 496 ; 31, 34. 
 Ruffinus of Aquileia, ob. 410; I75
 
 300 INDEX OF AUTHORS. 
 
 Sabas, Monk, ob. 532, author of Typicon ; 82. 
 
 Samonas, Abp. of Gaza, c. 1070 ; 205, 232, 240. 
 
 Socrates, Historian, fl. 439 ; 68, 89. 
 
 Sophronius, Bp. of Jerusalem, ob. 638 ; 31. 
 
 Sosipater, Apostle of Corcyra ; Pref. xix. 
 
 Sozomen, Historian, fl. 440; 103, 130. 
 
 Spyridon, Bp. of Trimythus, ob. 343 ; Pref. xix. 
 
 Stephen Caratheodorg, Physician, ob. 1789; 137*. 
 
 Strabo, Walafrid, ob. 849 ; 47. 
 
 Surius, Laurentius, c. 1581 ; 36. 
 
 Suares, J. Marie, ob. 1677 ; 55. 
 
 Symeon, Abp. of Thessalonica, ob. 1429; 19, 37, 41, &c. 
 
 Symeon Metaphrastes, c. 950; 91, 175, 242, 265. 
 
 Symeon Logothetes, c. 911 ; 31. 
 
 Synesius of Cyrene, Bp. of Ptolemais, 410; 122. 
 
 Syricius, Historian, 139. 
 
 Tarasius, Patr. of Constantinople, 784 806 ; 19. 
 Theocritus, B.C. 272; in. 
 Theodore, vide Balsamon. 
 Theodore, Abbot of Studium, ob. 826 ; 30. 
 Theodore, Archimandrite of Sycea, c. 541 ; 30, 249. 
 Theodore, Bp. of Petrse in Galilee, 6th cent. ; 80. 
 Theodore the Reader, of Great Church in Constantinople, c. 520 ; 85. 
 Theodore, Bp. of Mopsuestia, c. 394; 179. 
 Theodoret, Bp. of Cyrus, 423 457; 90, 179*, 219, 244. 
 Theoctistus, of Studium, c. 470 ; 82. 
 Theophanes Isaurus, Historian, ob. 818; 133. 
 Theophanes, Melodist, Abp. of Mida, 842 ; 30. 
 Theophilus, Emperor, 829 842 ; 30, 32. 
 
 Theophylact of Bulgaria, Abp. of Achrida, c. 1070 ; 122*, 197, 
 240, 244, 259*. 
 
 Zonaras, John, Great Drungarius, fl. 1118; 22, 33, 35, 41, 78, 81, 
 216, 271. 
 
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