Chapter XII

Sixth Century. East

ARMENIA

182. SYNOD OF DVIN (527)^†

Dvin (or Dovin), the capital of Armenia, was the site of several synods during the sixth century. Thirty-eight canons were passed at a meeting that took place in 527 (date disputed).

Hefele (1905) 2.2:1077–80 * Hefele (1871) 4:145–48

Canon 1. Gifts for priests must be brought into the church and not into the house of any priest.^a (4834)

Canon 2. Priests must receive these gifts and presents without selfishness at the sacrifice of the Mass.^b (4835)

Canon 6. Priests who do not officiate on festivals are to be deprived of their income for that day. (4836)

Canon 7. Priests must not lessen the Communion chalice because of the poverty of their church. (4837)

Canon 8. Nor are they to use new wine at Communion. (4838)

Canon 9. The tabernacle curtain must not be brought to the house of a bride or bridegroom. (4839)

Canon 10. Priests must not give baptismal water to other people, especially not to women,^c for the baptism of their children. (4840)

Canon 12. Lacking a priest, the other servants of the Church must not officiate at divine services. (4841)

Canon 15. The furniture of the church shall be preserved by the archpriest, who is to live in the church. (4842)

Canon 16. Baptism is to be celebrated in the church and only when necessary in a private home.^d (4843)

Canon 17. Married women are not to assist as deaconesses^e at baptism. (4844)

Canon 18. No deacon may baptize^f except in cases of necessity. (4845)

Canon 19. No priest must receive money for the sacrament of penance. (4846)

Canon 20. A priest who violates the secrecy of confession must be anathema. (4847)

Canon 21. There must be no common place of burial in the church.^g (4848)

Canon 23. The agape destined for the poor may not be given away by the priests at their pleasure, but must be divided immediately among the poor in the presence of the givers. (4849)

Canon 24. No one must partake of anything before Communion;^h and if the clergy know that anyone has already done so, he must not give that person Communion. (4850)

Canon 29. All are required to observe the Lentenⁱ and other fasts. (4851)

Canon 30. On the great Sabbath of the kindling of lights^j no one must communicate before the sacrifice of the Mass. (4852)

Canon 38. Every month there shall be a day of fast on a Saturday.^k (4853)

ASIA MINOR

183. THEODORE LECTOR

Living in the early sixth century, Theodore ministered as a reader in the Church of Sancta Sophia in Constantinople. He has left us two works: the Tripartite History, based on the histories of Socrates (WEC 3:133), Sozomen (WEC 3:144), and Theodoret of Cyr (WEC 3:139); and his Church History.

CPG 3: nos. 7502ff. * Altaner (1961) 276 * Altaner (1966) 228–29 * Bardenhewer (1908) 552–53 * Bardenhewer (1910) 477–78 * Bardenhewer (1913) 5:117–18 * Bautz 11:867–69 * Steidle 256 * Tixeront 302 * CATH 14:988 * DCB 4:954 * DPAC 2:3381 * DTC 15.1:232–33 * EC 11:1934 * EEC 2:827 * LTK 9:1413 * NCE 14:17–18 * NCES 13:873–74 * ODCC 1598 * PEA (1894) 5.2 (n.s.) 1869–81

183-A. Church History^†

The Church History, in four books of which only fragments remain, extends from the last days of Theodosius the Younger (450) to the reign of Julius I (d. 518).

32. Timothius^a ordered that the Creed of the 318 Fathers^b was to be recited at each [liturgical] gathering, certainly out of the disdain for Macedonius,^c who did not, as it were, accept this creed. It was formerly recited only once each year, namely, on Good Friday, the day of the Lord’s suffering, when the bishop instructs those to be baptized. (4854)

184. EUTICHIUS OF CONSTANTINOPLE

Eutichius, born in Phrygia ca. 512, was patriarch of Constantinople, where he presided at the Second Council of Constantinople in 553. Deposed by the emperor in 565, he was restored to the patriarchal office twelve years later, dying shortly thereafter.

CPG 1:6937–40 * CE 5:639 * DHGE 16:94–95 * EEC 1:305 * NCE 5:643 * Tixeront 301

184-A. Sermon. On the Pasch and on the Eucharist^††

3. […] The fullness of the divinity of God’s Word substantially dwells in the Lord’s Body. To be sure, the breaking of the bread to be venerated stands for death. This is why the Pasch was called desirable, providing us, as it were, with salvation, immortality, and a perfect knowledge of God. […] (4855)

8. They act foolishly who, when the bread to be offered and the recently mixed cup are ceremonially brought forward in procession to the holy altar, say that they carry the King of Glory, even employing these words to name what they bear. Yet the bread and the cup, lacking consecration through the bishop’s invocation, have not been wonderfully sanctified. Perhaps the hymns of those who do this have a meaning that is unknown to me. The great Athanasius in his sermon to the newly baptized said, “You will see the levites …”^a (4856)

SYRIA

185. DIONYSIUS THE PSEUDO-AREOPAGITE

It is in the sixth century that mention is first made of a corpus of writings ascribed by the collection’s redactor to Dionysius the Areopagite, the convert of Saint Paul and who appears in Acts 17:34.

Following the sequence of the manuscript tradition, the collection includes: (1) The Celestial Hierarchy, (2) The Ecclesiastical Hierarchy, (3) The Divine Names, (4) Mystical Theology. There are also ten letters as well as several works mentioned by the author, but they are now lost.

As early as the sixth century the authorship of these pieces was disputed. But within relatively recent years scholars generally agree that the collection does not date from apostolic times. Rather, the author uses a literary device to show that his instruction has its roots in the history and tradition of the Church. Today most believe that the author, a Syrian and perhaps a monk, had close ties with the Church at Athens.

Pseudo-Dionysius, whose language, while poetic, is at times simply obscure, endeavored to give a Christian perspective to the pagan Neoplatonism of his day. Doing so, he greatly influenced Christian reflection during the Middle Ages. As to philosophy, his influence is seen, for example, in Alcuin (730–806), Thomas Aquinas (1125–74), and Bonaventure (1221–74). His mystical thought is reflected, for example, in Bernard of Clairvaux (1091–1153), Catherine of Sienna (1347–80), and John of the Cross (1515–82).

CPG 3: nos. 6600ff. * Altaner (1961) 604–9 * Altaner (1966) 501–5 * Bardenhewer (1913) 4:282–99 * Bardenhewer (1910) 462–67 * Bardenhewer (1908) 535–41 * Bardy (1929) 183–85 * Bautz 1:1320–22 * Campbell 75–82 * Jurgens 3:300–302 * Steidle 207–8 * Tixeront 287–90 * CATH 3:620–27 * CE 5:13–18 * DCB 1:841–48 * DHGE 14:265–310 * DictSp 3:244–429 * DPAC 1:971–80 * DTC 4.1:429–36 * EC 4:1662–68 * EEC 1:238–40 * EEChr 1:335–36 * LTK 3:242–43 * NCE 11:943–44 * NCES 11:800–802 * ODCC 485 * PEA (1894) 5.1:996–98 * PEA (1991) 3:647–48 * RACh 3:1075–1121 * TRE 8:772–80

C. Pera, “‘Eucharistia Fidelium,’” Sal 3 (1941) 81–117. * A. Grabar, “Le témoignage d’un hymne syriaque sur l’architecture de la cathédrale d’Edesse au VIe siècle et sur le symbolique de l’édifice chrétien,” CA 2 (1947) 41–67. * P. Schepens, “La liturgie de Denys le Pseudo-Aréopagite,” EphL 63:4 (1949) 357–75. * O. Rousseau, “Le sens du culte et son unité dans l’église d’orient,” Ire 23 (1950) 37–51. * E. Boularand, “L’eucharistie d’après le pseudo-Denys l’Aréopagite,” BLE 6 ser. 58 (1957) 193–217. * E. Boularand, “L’eucharistie d’après le pseudo-Denys l’Aréopagite,” BLE 6 ser. 59 (1958) 129–69. * R. Roques, “Le sens du baptême selon le Pseudo-Denys,” Ire 31 (1958) 427–49. * I.P. Sheldon-Williams, “The Ecclesiastical Hierarchy of Pseudo-Dionysius,” DR 82 (1964) 293–302; 83 (1965) 20–31. * J. Moing, “Caractère et ministère sacerdotal,” RSR 56 (1968) 563–89. * G. S. Bebis, “‘The Ecclesiastical Hierarchy’ of Dionysius the Areopagite: A Liturgical Interpretation,” GOTR 19 (1974) 159–75. * W. Strothmann, Die Sakrament der Myron-Weihe in der Schrift De Ecclesiastica Hierarchia des Pseudo-Dionysius Areopagita, Götting Orientforschungen, 1st ser., 15 (Wiesbaden, 1977–78). * A. Schmemann, “Symbols and Symbolism in the Orthodox Liturgy,” in Theology and Diakonia: Trends and Prospects in Honor of His Eminence Lakovos on the Occasion of His Seventieth Birthday, ed. D.J. Constantelos (Brookline, MA, 1981). * J. Thekeparampil, “Weihrauchsymbolik in den syrischen Orientfor­schungen,” in Typus, Symbol, Allegorie bei den östlichen Vätern und ihren Parallelen in Mittelalter, ed. M. Schmidt, Eichstätten Beiträge 4 (Regensburg, 1981) 131–45. * P. Rorem, Biblical and Liturgical Symbols within the Pseudo-Dionysian Synthesis, Texts and Studies 71 (Toronto, 1984). * S.P. Brock, “An Early Syriac Commentary on the Liturgy,” JThSt, n.s., 37 (1986) 387–403. * A. Louth, “Pagan Theurgy and Christian Sacramentalism in Denys the Areopagite,” JThSt, n.s., 37 (1986) 432–38. * P. Wesche, “Christological Doctrine and Liturgical Interpretation in Pseudo-Dionysius,” St. Vladimir’s Theological Quarterly 33 (1989) 53–73. * E.J.D. Perl, “Symbol, Sacrament, and Hierarchy in St. Dionysius the Areopagite,” GOTR 39 (1994) 311–56. * L.M. Harrington, Sacred Place in Early Medieval Neoplatonism (New York, 2004).

185-A. The Ecclesiastical Hierarchy^†

The Ecclesiastical Hierarchy examines the various orders and liturgical celebrations that lead to God. It is through the hierarch, namely, through the bishop who is the symbol of Jesus Christ, that we come to possess divine life. The work begins by introducing the origins of the ecclesiastical hierarchy (Chapter I). It then treats: the rite of illumination or baptism (Chapter II); the synaxis or the Eucharist (Chapter III); the rite of the anointing (Chapter IV); the three clerical orders—hierarch or bishop (taking the place of Jesus), presbyter, and deacon (Chapter V); those approaching to be initiated as well as the order of monks (Chapter VI); and rites for the deceased and the initiation of children (Chapter VII).

Chapter II

2. The mystery of illumination

II.2.2. When someone is inflamed by the love of things that are beyond the present world and strongly desires to share in them, he or she first approaches a person who is already baptized, requesting to be led to the hierarch [the bishop] and promising to obey all that the hierarch requires. The hierarch requests the person who has already been baptized to take charge of the candidate’s formation and of all that pertains to his or her future life. […] (4857)

II.2.3. The hierarch, joyfully receiving these two as if carrying sheep on his shoulders,¹ first expresses his gratitude. With a grateful heart and by means of bodily prostrations he sings the praises of the one and only Source by which those who are invited are called,² by which those who are being saved are saved. (4858)

II.2.4. Gathering together in the holy place, all the members of the assembly are enjoined to cooperate in saving this person, in celebrating together this individual’s salvation, and in giving thanks to the Divine Forgiveness. With all the clergy he reverently sings a hymn taken from the Scriptures. Then, kissing the holy table, the hierarch approaches those who are standing before him and asks why each has come. (4859)

II.2.5. The candidates, full of love for God and following the instruction of the sponsors, repudiate their own ungodliness, their ignorance of what is truly beautiful, and their complete lack of all divine life. They ask the hierarch to pray that they might participate in God and in the divine mysteries. Then the hierarch says that the candidates are to give the total gift of themselves and are to approach God in a most perfect manner, one that is beyond reproach. Having taught the candidates the rules of living a life in God and having asked them whether they have decided to live according to these rules, the hierarch places his hands upon each candidate, thus marking him or her with the holy sign. He then tells the priests to enroll each candidate’s name as well as that of each sponsor. (4860)

II.2.6. Once this enrollment has been completed, the hierarch says a prayer. All the clergy recite it with him. Then the hierarch enjoins the deacons to untie each candidate’s belt and remove all clothing. Next, he has the candidates face the west with hands extended in this same direction as a gesture of abjuration. He orders the candidates to breathe upon Satan and to consent to the abjuration. Three times the hierarch pronounces the formula, the aspirants repeating it each time. He has them turn toward the east, eyes upraised and hands extended upwards, ordering them to submit to Christ as well as to all God’s teachings. (4861)

II.2.7. After this ceremony the hierarch calls for the novices to make a triple profession of faith. When the candidates have finished this triple profession, the hierarch prays, blesses the candidates, and again imposes hands. Then the deacons completely disrobe the candidates, and the priests bring in the holy oil to be used for the anointing. The hierarch begins the anointing with three holy signings, leaving it to the priests to complete the anointing of each person’s body while he himself goes to the womb of all adoption [the baptistery]. The hierarch sanctifies the water with holy prayers and consecrates it by pouring the holy oil into it three times, all being done in the form of the sign of the cross. Each time he pours the holy oil, he chants the sacred canticle inspired by God’s Spirit in the prophets.^a He then has the novices led back to him. One of the priests says aloud each candidate’s name together with that of each sponsor as found written in the register. Then the candidates are led by the priests to the water and handed over to the hierarch, who is standing in a higher place. At each immersion the priests repeat the name of each candidate, whom the hierarch plunges into the water while invoking the three Divine Persons each time the candidate goes into and emerges from the water. The priests then take charge [of the newly baptized] and lead them, each to his or her sponsor, namely, to the promoter of the initiation. Together with the sponsors the priests robe the newly-baptized and lead them to the hierarch. With the sacramental oil he signs each and proclaims that each is worthy to share in the sanctifying act of giving thanks. (4862)

3. Contemplation

II.3.7. Notice with me and carefully observe how appropriate are the symbols that express the holy mysteries. For us death is not—as others imagine it to be—a total dissolution of being. Rather, it is the separation of two united parts, a separation that leads the soul into what for us is an invisible world. It is here that the soul is, as it were, forever deprived of the body. The body, so to speak, is hidden under the earth where it undergoes another change, one that modifies its bodily form. And so all human form is dissolved. Thus it is right that those seeking initiation be completely immersed into the water. This signifies the death and burial whereby all form is lost. By this symbolic lesson whoever is baptized and is thrice plunged into the water learns by way of mystery to imitate this divine death, which was the burial of Jesus, the source of life, a burial lasting three days and three nights.³ We imitate God insofar as possible when according to a deep and secret tradition of Scripture the prince of this world found nothing.⁴ (4863)

II.3.8. White clothing is then placed on the newly-baptized. Their courage and divinization have made them impervious to all that belongs to the realm of opposites. This is due to their vigorous thrust toward the One God. Order now replaces disorder, form replaces formlessness, and their lives now shine with the fullest of light. The consecration with the oil perfumes the initiates with a sweet odor, for the holy perfection of God’s birth within them joins them to God’s Spirit. But this outpouring remains inexpressible, for its work of perfuming and perfecting remains in the domain of the mind. How to intelligently understand this I entrust to those who have merited to enter into communion, on the level of the mind and in a holy and divine way, with the Spirit of God. (4864)

Once these rites are completed, the bishop invites those initiated to a very holy act of thanksgiving [the Eucharist] and allows them to share in the mysteries that will make them perfect. (4865)

Chapter III

1. What occurs during the synaxis

III.1. Let us continue. Since we have alluded to the synaxis,^b it would be completely wrong to pass over this and begin by praising any other activity of the hierarchy. The synaxis, in fact, is according to our illustrious teacher the sacrament of sacraments. After having presented—thanks to the divine wisdom given us by the Scriptures and the hierarchy—the holy description of it, we, guided by inspiration and the Holy Spirit, must uplift ourselves to contemplate what truly is. (4866)

Let us begin in a godly fashion by considering what is especially characteristic about this sacrament and yet is no less proper to all the other hierarchic sacraments. It is quite simply called “communion” since every sacramental action indeed consists in bringing together our separate lives into a life that is divine, in gathering together in divine conformity all that divides us, thus having us enter into communion and union with the One God. Yet we hold that participation in the other symbols of the hierarchy is only completed by the divine and perfecting gift of communion. It is nearly impossible that any hierarchic sacrament be celebrated without the divine thanksgiving as the major element of each particular rite; by its divine action it brings about the spiritual unification of those who receive the sacrament, without which God’s mystical perfecting powers are not given, without which we cannot attain divine communion. Each of the hierarchic sacraments is imperfect in that it does not complete our communion with the One God; in itself each is imperfect since it cannot make us totally perfect. Nonetheless, the purpose of all the sacraments as well as their major element always consist in having those receiving them participate in the divine mysteries. Also, priestly learning has seen to it that the word “communion” truly signifies the very essence of what is happening. (4867)

The same is no less true for the holy sacrament that produces God’s birth within us since God is the Creator of light and the basis of all divine illumination, and so it is correct for us to praise this sacrament according to its proper functioning under the name of illumination. Although all hierarchic actions transmit light to the faithful, it is indeed this sacrament which first opens our eyes, its original light allowing us to view the light diffused by the other sacraments. […] (4868)

2. The synaxis mystery

III.2. The hierarch, once he has finished praying at the foot of the altar, begins by incensing the altar. He then walks around the holy place where the assembly gathers. Returning to the altar, he intones the singing of the psalms, and the whole assembly with its ordered ranks unites as its members join him in the psalmody. Immediately afterwards the deacon reads from the holy Scriptures. This is when the catechumens depart from the holy place, the possessed and the penitents doing likewise. Remaining are only those who are worthy of initiation into and sharing in the divine mysteries. Some of the deacons go to the doors of the church to make sure they are closed. Others carry out the various functions proper to them. Those higher in dignity together with the priests place the holy bread and the cup of blessing on the altar. This is done after the whole assembly has sung a hymn of the Catholic faith.^c (4869)

At this time the hierarch says a prayer and extends the peace to all. Those assisting exchange the ritual kiss. Then there is a reading from the holy tablet. Once the hierarch and the priests have purified their hands with water, the hierarch takes his place at the middle of the altar. Surrounding him are those deacons who are greater in rank, these being joined by the priests. The hierarch praises the works of God and then reverently carries out the most holy mysteries. It is in this way that he publicly expresses, under the veil of sacred symbols, the divine work he came to perform. Having thus shown the gracious works of God, he prepares to receive Communion in a reverent fashion, exhorting others to imitate him. After receiving and distributing Communion, he concludes the ceremony with a prayer of thanksgiving. Although the people attend to the divine symbols alone, he, on the other hand, inspired by God’s Spirit, does not cease to uplift his soul toward the holy Source of the sacramental rite, doing so in blessed and intelligible contemplation, conforming to the laws of the hierarchy and in the customary purity that should characterize his whole life in God. (4870)

3. Contemplation

III.3.1. […] The chanting from the Scriptures and the readings [taken from the tablets] teach the precepts of a virtuous life and especially the necessity of completely purifying oneself of all destructive evils. The distribution, shared and done peacefully, of the same bread and of the same wine requires that the people, nourished with the same food, become one by living completely in God. It also calls to mind the memory of the Last Supper, which is the primitive symbol of every sacrament and from which the very Creator of these symbols has rightly excluded those who present themselves at the holy banquet unworthily and without having been reconciled to him. And so in a very holy and godly manner it teaches that by truly developing the custom of approaching the divine mysteries one deserves to be assimilated to them, to enter into communion with them. (4871)

III.3.4. The psalmody that accompanies almost all the hierarchic mysteries is not to be absent in the most hierarchic mystery of them all. What the holy scriptural tablets teach to those who are capable of being divinized, what the Scriptures implant in them by the holy sacramental mysteries and by the spiritual exhortations that lead them to follow a godly life—it is these whereby God himself grants substance and order^d to all that exists, including the hierarchy and public order as prescribed by the Law.^e These tell of the divisions by lot, the distribution and sharing that concern God’s people.^f They impart knowledge of the holy judges,^g of the wise kings,^h of the priests who live according to God. They relate the powerful and resolute philosophy that enabled our ancestors to endure various and numerous misfortunes.ⁱ There are the wise precepts for living,^j the song that divinely depicts God’s love,^k prophecies regarding the future,^l the divine works of Jesus who was made man,^m the activities and teachings of his disciples in regard to both profane and sacred things, with God inspiring them to imitate him.ⁿ There is also the secret and mystical vision of the inspired one who was the most beloved among the apostles.^o Finally there is the theological explanation of the mysteries concerning Jesus, mysteries that transcend this world,^p an explanation designed for those who are fitting for divinization and are strengthened by the holy sacraments they have received and who live in conformity to God. Then there are the divine chants whose purpose is to praise God’s revelation and activity and to retell all that has been said of God and all that the people of God have done with divine help; they constitute the complete historical poem of all the divine mysteries and confer upon all who reverently hear them the lasting power of receiving and distributing all the sacraments of the hierarchy. (4872)

III.3.5. Thus when the chants, which sum up the most holy truths, have harmoniously prepared our souls for the mysteries that we will soon praise, when they have brought us to unity not only with the divine realities but also with ourselves and among ourselves so that we form a single and homogenous choir of holy people, then what the psalmody first abbreviated or rather outlined is enlarged by the more numerous and clearer images and explanations found through the reading of the scriptural texts. In reflecting upon these sacred writings with a holy eye, we will see there the unity and uniqueness of an accord whose very foundation is the unity of the divine Spirit. So it is that the custom of proclaiming the New Testament after the Old Testament is justified. In fact, it seems to me that this sequence, coming as it does from God and prescribed by the hierarchy, indicates how the works of Jesus were foretold by one Testament and how the other Testament presents their realization; how one Testament has depicted the truth by means of images and how the other shows the present reality; for what is announced by one Testament is declared authentic by the events related by the other. The works of God are the culmination and completion of the words of God. (4873)

III.3.6. There are those who are completely deaf to the teaching of the holy sacraments. Such do not understand images, for they have foolishly refused saving initiation and the birth of God in their souls. They have rejected Scripture by the deadly words, “I do not desire to know your ways.”⁵ But the catechumens and the possessed as well as the penitents should, according to the regulations of the holy hierarchy, listen to the psalmody and the reading of the holy Scriptures. However, they are not to be admitted to the celebration of the mysteries that follow nor to the contemplation that is reserved to the perfect eyes of those who are perfect. The hierarchy, conforming as it does to God, is full of holy righteousness. According to the merits of each person and in view of each person’s salvation, it distributes a share of the mysteries that is proper and fitting for each, measuring out and proportioning gifts according to particular circumstances. The catechumens, however, have obtained only the lowest rank; not having been initiated, they do not share in the hierarchic sacrament. […] (4874)

III.3.7. The crowd of the possessed is itself profane. These occupy a rank above the catechumens, who are last in rank. As I understand it, a person still to be initiated and who has yet to share in the most holy sacraments is not equal to a person who has already taken part in some of these sacraments but has fallen—due to weakness or an excess of emotion—into a state at odds with the effect of the sacraments. These also, like the catechumens, are not to gaze upon the holy mysteries and share in them. […] This is why I believe—or rather why I clearly know—that in their perfectly sound judgment the members of the hierarchy are in no way unaware that those who fail to conform their lives to the divine example and instead adopt the feelings and actions of the detested demons are exposed to the most miserable of conditions. […] The deacon in charge of excluding the people separates these first and foremost rather than the others, for it would be sacrilegious for the former to be present for any other part of the sacrifice other than when the Scriptures are read, the Scriptures whose purpose is to convert them to better things. (4875)

The divine liturgy, which transcends the present world, rejects even the penitents, those who were formerly present for the mysteries. It allows only those who are completely holy to participate in them. In its perfect purity it proclaims, “I am invisible to those who have any imperfection that impedes them from reaching the highest summit of divine conformity, and I reject them from my communion.” This saying, totally pure, rejects those who are not united to those who are worthy to share in the divine sacraments. And so there is all the more reason why the crowd of the possessed, who are slaves to their passions, is considered as profane and is excluded from every vision of and participation in the holy mysteries. (4876)

The first to be sent forth from the church and excluded from the sacred celebration for which they are unworthy are those who are not yet initiated or have not yet been sacramentally consecrated. Then there are those who refuse to lead a holy life. Finally there are those who feebly submit to the enemy’s terrors and fantasies. Unable to be firm and constant, they have not attained a conformity with the things of God that would allow them to attain a stable and lasting divinization. Next to be excluded are those who have renounced a sinful life but still remain to be set free from evil imaginations, for they have not yet acquired as permanent a tender and pure desire for God. The last to be excluded are those who have not totally succeeded in making themselves as one, those who, to use the words of the Law,⁶ are neither totally blameless nor totally sinful. (4877)

In this way the ministers and godly assistants, the holy ones among those who are holy, with eyes reverently upraised toward the most sacred of the sacraments, sing the universal song of praise in honor of that source who is the origin and giver of all that is good and who has instituted for us the life-giving sacraments that purify all who take part in them. At times this chant is called a song of praise, a symbol of adoration, or in a way I believe to be more accurate, the hierarchic thanksgiving since it summarizes all the gifts bestowed on us by God. In fact, it seems to me that this song praises all that God has done for us. First, it recalls that we owe our very being and life to God’s goodness, that God has fashioned us in his image by using the eternal model of Beauty, that God has given us a share in the divine condition so that we are capable of being raised up spiritually. It then recalls that we through our own imprudence were once deprived of the gifts we received from God, who then took care to lead us by the gift of Redemption to our original state, granting us, by assuming for himself the fullness of our own nature, the most perfect participation in his own. In this way he allows us to enter into communion with God and with the things of God. (4878)

III.3.8. Once God’s love for us has been praised in such a holy fashion, the divine bread and the cup of blessing, with a veil covering them, are placed on the altar. The kiss of peace is exchanged, this being followed by the mystical proclamation from the holy tablets, a proclamation not of this world. It is impossible to be gathered in the One God and to share in the peaceful union with God if we remain divided among ourselves. But if, thanks to the light that comes to us from contemplating and knowing the One God, we gather together and attain unity in a truly divine manner, no longer will we succumb to the various covetous desires that bring about corporeal and impassioned dissension among equals. […] (4879)

III.3.9. By reading from the holy tablets—this reading follows the kiss of peace—we announce the names of those who lived holy lives and whose constant effort won for them the perfect completion of a virtuous life. In this way we are exhorted and motivated to follow their example and to adopt a manner of life that will ensure us greater happiness, one that results from conforming to God. The reading of the tablets proclaims them as if they are living, as those who are not dead but have, as theology instructs us, passed from death to a perfect divine life. […] (4880)

III.3.10. Once these rites have been carried out, the hierarch, standing before the holy symbols, washes his hands with water; the venerable priests do likewise. According to Scripture “those who have already bathed need wash only the head and the feet.”⁷ Thanks to the purification of the feet they retain their pure perfection of conforming to God and will be able to generously proceed to secondary tasks while remaining safe from any attacks of impurity. They do this because they are now completely united to God. […] (4881)

III.3.11. I must now explain as best I can the divine actions that pertain to us. To be sure, I am unable to praise all of them, even to understand them clearly and to explain them to others. Having implored the inspiration of the hierarchy to assist us, we can at least explain what the hierarchs—namely, those men of God—carry out in their liturgy according to the Scriptures. […] (4882)

III.3.12. […] The hierarch, a man of God, stands before the altar and praises the holy works that have just been recalled, the works that Jesus divinely carried out while exercising for us his holy Providence. Jesus did this for our salvation and with the assent of the holy Father and in the Holy Spirit, as the Scriptures tell us.⁸ (4883)

Having thus praised the mysteries and knowing intellectually and seeing with the eyes of the spirit their holy contemplation, the hierarch then proceeds to the symbolic holy action according to the rules instituted by God himself. This is why just as he praised God’s deeds so he modestly apologizes as is fitting for a hierarch who is performing a liturgy that transcends him. He reverently cries out, “It is you who said, ‘Do this in memory of me.’”⁹ (4884)

The hierarch then prays that he, imitating God, might be worthy to carry out this divine work. He prays that he be made worthy of the divine mysteries and like Christ to reverently distribute them. He likewise prays for all who will share in the mysteries, that they may do so without sacrilege. Next he consecrates the divine mysteries and shows to all the mysteries that he has just praised under the species that are symbolically present. The bread that was veiled and undivided he uncovers and divides into numerous parts; likewise he divides the one cup among all the assistants, thus multiplying and symbolically distributing the One God. This is the holiest part of the whole liturgy. […] (4885)

III.3.14. Having himself partaken of and having distributed Communion, the hierarch concludes the ceremony with a holy thanksgiving, which he sings with the whole sacred assembly. Just as it is fitting to receive before giving, so participating in the mysteries always precedes their mystical distribution. Such is the universal rule and harmonious disposition fitting to divine things. The holy leader begins by himself receiving the fullness of the holy gifts that God has commissioned him to distribute to others. […] (4886)

III.3.15. Once all those in holy orders have come together according to their rank, and after having received the divine mysteries, they conclude the liturgy by giving thanks, each doing so as best he can, for the graces given by the divine action. Those who in no way received the divine mysteries and who in no way confessed them are quite naturally not to give thanks even though the very nature of God’s infinite gifts merits that thanks be given. […] (4887)

Chapter IV

1. What the holy oils effect and the consecrations for which they are used

IV.1. Such, then, is the greatness of the holy synaxis. Such are the beautiful visions by which, as I have often recalled, elevate our understanding to the One God, doing so through the hierarchic rites which have us enter into community and communion with God. There is, however, another rite that belongs to the same order; our teachers call it the sacrament of the anointing. […] (4888)

2. Mystery of the sacrament of the anointing

As is true for the synaxis, those in less perfect orders are to be sent out as soon as the members of the hierarchy have spread the holy perfume throughout the whole sacred place, and after all have reverently sung the psalms and after the most Holy Scriptures have been read. The hierarch then takes the holy oil, covered by a cloth having a dozen folds, and places it upon the altar. Meanwhile, the whole assembly enthusiastically sings the holy hymn which God himself inspired in the prophets.^q Having consecrated the oil by means of a very holy prayer, he uses the ointment for the liturgical consecrations during almost all the hierarchic ceremonies. (4889)

3. Contemplation

IV.3.1. I believe that the spiritual teaching given by this rite of the blessing of oils instructs us to show that godly people secretly preserve the good odor of holiness in their souls. God himself forbids his holy ones to display, by some vain care for glory, the beauty and good odor of the virtuous effort by which they strive to become like the hidden God. […] (4890)

IV.3.2. […] Those standing around the hierarch rightfully assist at the consecration of the holy oil since they are not forbidden to partake of it or to look upon it. This sacrament is celebrated in their presence because they can view what the people in general cannot view. These ministers, however, are to conceal this consecration from the people. They are to eject the multitude [from the church] as determined by the hierarchy. […] (4891)

IV.3.3. As already said, the holy liturgical rite, which we presently praise, possesses such great power that it is used for the hierarchic consecrations. In that its dignity is equal to and its power identical to those of the holy mysteries of the synaxes, our holy leaders have used almost the same imagery for it, the same mystical ceremonies, and the same sacramental prayers. It is thus that we likewise see the hierarch depart from the sanctuary, spread the pleasing fragrance to the least holy areas of the building, and then return to his point of departure, doing so to teach that the divine gifts are communicated to all the holy ones according to their proper merits without undergoing any diminution or change. In this way they retain the fullness of their characteristics within the divine immutability. (4892)

Likewise, the singing and the scriptural reading bring about in the souls of the imperfect the life-giving Sonship. In a holy way they convert sinners who have succumbed to evil, delivering from the adversary’s evil curses those who sin due to human weakness, showing each how, according to that person’s strength, to live a life that is pleasing to God. […] (4893)

IV.3.4. […] The oil, a mixture of aromatic substances, has a multitude of pleasant aromas that perfume those who experience it, doing so according to the strength of the fragrance that descends upon those present. Thus we learn that the transcendent aroma of Jesus spreads its gifts of the mind over our own intellectual strength, filling us with divine pleasure. […] (4894)

IV.3.5. […] The twelve folds represent the order of the seraphim. These enjoy a very high rank at the head of the heavenly beings who surpass us in their joy. They stand around Jesus, looking at him as intently as possible without being guilty of sacrilege so as to contemplate him with joy, to receive in the infinitely pure receptacles of their souls the fullness of his spiritual gifts, and to repeat—to use language drawn from the world of the senses—with one voice, never silent, the well-known hymn of divine praise. […] (4895)

IV.3.10. […] The holy oil is used for all liturgical consecrations, thus clearly showing that according to Scripture he who consecrates what is consecrated¹⁰ remains forever the same throughout all the activities of his divine goodness. For this reason the divine consecration of the holy oil completes in us the freely-given and sanctifying gift of our holy birth in God. It is in such a way, I believe, that we are to explain the rite when in the sanctifying baptistery the hierarch pours the holy oil so that it forms a cross. This shows to all who are able to understand this that Jesus, in his greatest and most divine descent, consented to die on the cross so that we might become like God. Jesus graciously snatches from the ancient abyss of destructive death those who, according to the mystical expression of Scripture, have been “baptized into his death.”¹¹ (4896)

IV.3.11. Let us add that we, being initiated into that sacrament whereby God is born in us, receive God’s Spirit through the sanctifying anointing with the holy oil. This holy symbol signifies, I believe, that he who in human form was consecrated by the divine Spirit, while conserving unchanged the essence of his divinity, now sees to it that we receive the outpouring of the same Holy Spirit. (4897)

IV.3.12. Also notice that the regulations of the hierarchy prescribe that the altar be consecrated with the holy oil. The meaning here is revealed to us as being beyond heaven, beyond that source, that essence, that sanctifying power wrought by God in us. It is, in fact, on Jesus himself, as on the altar of our sacrifices, that the consecration of rational beings takes place. According to the Scriptures it is through Jesus that we have gained access¹² to the consecration and are mystically offered as a sacrifice. This is why we with eyes that are not of this world are to look upon the altar of divine sacrifice, for it is there that the holy victim is sacrificed and consecrated. Let us learn how this sacred oil consecrates this altar. Indeed it is the most holy Jesus who offers himself for us, who distributes to us the fullness of his own consecration, and who offers to us, as to God’s children, the fruits of his sacrifice. (4898)

In my opinion the divine leaders of the human hierarchy have received from God himself an understanding of the hierarchic symbol. They call this liturgical rite of anointing the “perfecter” since it makes perfect. It is called the sacrament of God and in a double way we praise its perfecting action. We do so first because God, having become human, was sacrificed for us; also because this divine action is the source of all perfection and sanctification. (4899)

As to the sacred song God revealed to the prophets, who were inspired when God visited them, those who know Hebrew translate it as “Praise to God” or “Praise the Lord.”^r Almost all holy apparitions and all God’s activities can be portrayed symbolically. It is fitting to recall here the hymn that God himself revealed to the prophets; it teaches us in a clear and holy fashion that God’s gracious gifts merit being praised in a holy way. (4900)

Chapter V

2. Mystery of priestly ordinations

V.2. Before receiving episcopal ordination the future hierarch kneels on both knees before the altar. On his head rest the Scriptures, which have been revealed by God himself. Also placed on his head is the hand of the ordaining hierarch, who carries out the ordination ceremony by saying three prayers. (4901)

The future priest likewise kneels on both knees before the altar. The hierarch lays his right hand upon the candidate’s head, in this way ordaining him by a sanctifying prayer. (4902)

The candidate for the diaconate kneels on only one knee, doing so at the foot of the altar. The hierarch places his right hand on the candidate’s head and in this way ordains him by means of a prayer that speaks of the diaconal functions. (4903)

The hierarch traces the sign of the cross upon the head of the person who is ordained. For each of these he makes an announcement and proceeds to the kiss of ordination, which is extended to all the clergy present at the ceremony. These share it with the man who has been ordained into one of the clerical orders mentioned above. (4904)

3. Contemplation

V.3.1. The rites common to the ordination of a hierarch, a priest, and a deacon are the presentation before the altar, the kneeling, the hierarch’s imposition of hands, the sign of the cross, the announcement, and the kiss. The particular and distinctive rite for the ordination of the hierarch is the imposition of the holy Scriptures—something not done for the lower orders; for priests it is the kneeling on both knees, something not done during the diaconal ordination, for, as already said, the deacon kneels on one knee only. (4905)

V.3.2. The presentation and the kneeling before the altar teach all who receive clerical orders to submit their lives completely to God, who is the source of every sacrament. These rites teach them to offer God minds that are completely holy and pure, souls that are akin to his, souls that are as worthy as possible of this holy and sacred altar, an altar where those who are akin to God are ordained to the priesthood. (4906)

V.3.3. The hierarch’s imposition of hands indicates that it is under the protection of the source of every sacrament that the ordained, like pious infants subject to their father, receive the strength and power of the priesthood at the same time they are being freed from the snares of the enemy. This rite also teaches them to perform all priestly tasks as if having been ordered by God himself to do so and in all their undertakings to act with God as their leader. (4907)

V.3.4. The sign of the cross indicates the renunciation of all bodily desires. It symbolizes a life that imitates God, a life constantly turned toward the divine life of Jesus incarnate, of Jesus who, sinless in that he is God, humbled himself so to be crucified and to undergo death, Jesus who marks with the sign of his own sinlessness all who imitate him. (4908)

V.3.5. The hierarch’s holy proclamation concerning the rites of ordination and those to be mystically ordained signifies that the person who ordains, in his love for God, manifests what God has chosen; it is not of the hierarch’s own accord that he summons the candidates to ordination, rather, it is God himself who inspires him in all hierarchic ordinations. […] (4909)

V.3.6. The kiss at the conclusion of priestly ordination also has a spiritual meaning. Not only do all the assistants, garbed with sacred dignity, extend the kiss to the one ordained, but the ordaining hierarch also does so. […] The kiss symbolizes both the holy community constituted by like souls when these people gather as well as the joy of the mutual love which fully ensures for the whole hierarchy the glory of conforming to God. (4910)

V.3.7. These rites are common to all sacerdotal ordinations. But only the hierarch reverently bears the holy Scriptures on his head. Since, in fact, the perfecting power and understanding of the whole priesthood were by God’s goodness, which is the foundation of every sacrament, granted to the hierarchs, these being men of God, it is right that the Scriptures be place on the hierarch’s head. The Scriptures contain the words of God himself, and they reveal to us all that we can know about God, all God’s works, manifestations, all his sacred words and holy actions, in brief, all that the Divinity desired to pass on to the human hierarchy, everything that God made and said. The hierarch, living in conformity to God and fully and totally participating in God’s power, is not merely content to receive by divine illumination an authentic understanding of all the ritual words and of all the hierarchic sacraments; he is to pass this on to others according to their hierarchic rank. Because the hierarch is endowed with the most divine knowledge and with the highest power for uplifting someone spiritually, it is he who performs ordinations within the hierarchy. (4911)

As to the priests, what characterizes their ordination rite is that they kneel on both knees; the deacons, however, kneel on only one knee when being ordained by the hierarch. (4912)

V.3.8. Kneeling shows that the candidate is approaching the sacrament with humility and is calling upon God to protect this undertaking. […] It is natural that the deacons, whose function is only one of purification, should be content to reverently escort in and station at the foot of the altar those who have been purified. It is at the altar that we are stripped of all stain and made holy in a way that surpasses this world. (4913)

Priests kneel on both knees because their role is not limited to purifying those whom they reverently present for consecration. After having spiritually elevated souls thanks to the sacred rites that they perform and after having purified these from all sin, the priests sacramentally perfect them so that they may continue to contemplate. (4914)

The hierarch, having knelt on both knees, receives on his head the book of the Scriptures which have been transmitted by God. It is the hierarch who instructs those whom, according to their respective powers, the deacons have purified and whom the priests have enlightened, doing so according to each one’s abilities and understanding of the mysteries into which each has been initiated. Finally, it is the hierarch who, thanks to this understanding, perfects those who are initiated. In this way the sanctification they have received may become as complete as possible. (4915)

Chapter VI

1. The orders of those being initiated

VI.1.1. […] We must now say something about the three orders of the initiates who are subordinate to the clergy. (4916)

The order of those being purified includes all who are excluded from holy ministry and from the sacramental actions we have previously mentioned. First, there are those whom the deacons have not yet finished instructing and forming so that the teaching of the holy Scriptures, like a mid-wife, might produce life in them. Then there are those who continue to receive excellent formation in the Scriptures, this being intended to lead them to the holy life they rejected. Next are the faint-hearted, those who are still afflicted by the terrors of the enemy and whom the power of the holy Scriptures is still strengthening. After these come those who are still on a journey, moving from sin to holiness. Finally, there are those who, even though converted, are not yet completely following a holy and permanent way of life. […] (4917)

VI.1.3. Of the baptized the highest order is that of the holy monks, who have been completely purified of all sin. […] The holy institutions have given them a grace that perfects them and sees them as worthy of a certain consecratory prayer. This prayer is not said by the hierarch, whose role is to confer priestly ordination; it is the priest who is entrusted with this secondary rite of the hierarchic liturgy. (4918)

2. Mystery of monastic profession

The priest stands in front of the holy altar and recites the prayer that consecrates a monk. Behind the priest is the candidate, who does not kneel, whether on two knees or on one knee. The Scriptures, containing the deposit of divine Revelation, are not placed upon his head. The candidate stands before the priest, who pronounces the words that mystically join the candidate to the monastic life. Finishing this prayer, the priest approaches him and asks whether he renounces not only actions but also any thoughts that might introduce discord into his way of life. Then the priest reminds him of the rules that govern a completely perfect life, stating aloud that the candidate must exceed all the virtues so characteristic of a mediocre way of life. Once the candidate has formally promised to do so, the priest marks him with the sign of the cross and cuts his hair while invoking the three persons of the divine Goodness. Removing the candidate’s clothing, the priest gives him a new garb. Next, the priest, followed by all the other priests present at the ceremony, gives him the kiss of peace and grants him the power to take part in the divine mysteries. (4919)

3. Contemplation

VI.3.1. During these rites the candidate does not kneel. The Scriptures containing the deposit of divine Revelation are not placed on his head, and he remains standing while the priest says the words of consecration. All this signifies that monks do not have the task of directing others. Remaining firm in holy unity, monks obey the priestly commands and follow them like faithful companions on a voyage that leads them to a divine understanding of the mysteries permitted to them. (4920)

VI.3.2. The candidate is obliged to renounce all actions and even thoughts that can disturb his life, and so this rite signifies the perfect understanding whereby the monk truly knows the precepts that give unity to life. […] (4921)

VI.3.3. As we have already said, the sign of the cross signifies the death of all bodily desires. The cutting of the hair stands for a pure and completely unsullied life, one free from ugly appearances brought about by the mind, a life that freely improves thanks to beauties that exceed what is human, beauties that unify the soul and are suitable to the monastic state whereby there is complete conformity to God. (4922)

VI.3.4. The removal of the old garments and the donning of new clothing represent the passage from a life of lukewarm holiness to one of greater perfection. We have already seen that the ceremony by which God is born in souls also entails a change of apparel. Here the change of clothing signifies a spiritual ascent from a state of purification to the higher state of contemplation and illumination. As to the kiss given by the priest who consecrates him and by all the other priests who are present, it is a sign of the holy community composed of those who conform to God by joyful bonds and wherein all share in mutual love and support. (4923)

VI.3.5. Once these ceremonies have concluded, the priest calls the new monk to share in the divine Communion. When done in a reverent manner, this shows that the new monk, provided he reaches spiritual unity by following the law of the monastic state, will not only contemplate the holy mysteries shown to him and share with those in the middle order in the very holy symbols, but, thanks to the divine knowledge of the mysteries in which he will share, he will be admitted to divine Communion in a way that differs from that of the holy people. (4924)

It is for the same reason that, at the time of their ordination and as the high point of their ordination, those in priestly orders receive Communion from the hands of the hierarch who has just ordained them. This is not only because the reception of God’s mysteries is the crown of all hierarchic participation but because all those in holy orders, as they spiritually ascend and are ordained, become, as it were, godlike, each proportionally sharing in the divine gift of this same Communion. (4925)

Summing up, the holy sacraments bring about purification, illumination, and perfection. Deacons form the order that purifies; priests, the order that gives light; hierarchs, living in conformity with God, the order that makes perfect. […] (4926)

Chapter VII

1. The funeral rites

VII.1.3. […] When the just come to the end of their earthly struggle, they are full of joy, and it is with much happiness that they proceed further on the path of holy rebirth. Those who were close to the deceased, those who were the deceased’s neighbors in God and whose manner of life resembled that of the deceased, greet them—no matter who they might be—for having gained victory since they have obtained all that they desired. Songs of thanksgiving are sung in honor of the author of this victory, requesting that the deceased and all the people be granted the grace of such a repose. Then the body is taken and, as if the crown [of victory] being laid upon it, it is brought to the hierarch. Joyfully he receives the body and, following what is required, performs the holy rites to honor those who have died a holy death. (4927)

2. The mysteries for those who have died a holy death

Having gathered the holy assembly, the hierarch proceeds as follows. If the deceased was a priest, his body is placed at the foot of the altar. Then the hierarch begins a prayer of thanksgiving to God. But if the deceased was a holy monk or a member of the faithful, the hierarch places the body in front of the sanctuary at the door to the holy place which is reserved for the priests; it is here that the hierarch says the prayer of thanksgiving. The deacons then read the text of the true promises contained in the divine Scriptures regarding our resurrection. They also sing psalms pertaining to the same subject. The principal deacon then dismisses the catechumens and announces the names of those who have died previously, adding that the person who has just completed life on this earth is worthy to be commemorated with them. He exhorts all to pray that the deceased might obtain divine happiness in Christ. The hierarch, a man of God, says a prayer over the body. Once this is concluded, he kisses the remains of the deceased; those assisting do likewise. When all have exchanged the kiss of peace, the hierarch anoints the body with holy oil. He then prays for all the deceased and places the remains in the earth next to those of others belonging to the same order. (4928)

3. Contemplation

VII.3.1. […] Should those who lead a holy life fall short of the highest conformity with God, they will be rewarded according to each person’s merits. It is to acclaim this divine justice that the hierarch says the prayers of thanksgiving and praises the venerable Deity who will deliver all of us from the oppression of the unjust tyrant in order to subject us to the perfect equity of his own just judgments. (4929)

VII.3.2. The songs and the readings of the divine promises first inform us as to the extent that happiness and peace always play in the lives of those who attain divine perfection. Those who die in holiness are an example to the living, encouraging, as they do, the living to strive after the same perfection. (4930)

VII.3.3. Notice this. Rather than all in the purified orders being dismissed, in this ceremony only the catechumens are sent forth from the assembly. These, in fact, have not yet celebrated any of the sacraments, and so they should not assist at any liturgical ceremony. The God who is the source and maker of the stars has not yet been born within them. Thus in no way are the catechumens to behold the mysteries. On the other hand, the purified have already been initiated into the reception of the sacred gifts. It is true that in their foolishness they are eager to return to sin rather than uplifting themselves, as they should, to higher perfection. This is why it is not wrong to exclude them from initiation and from Communion, manifested under the sacramental symbols. If they were to participate unworthily in such holy ceremonies, they would be the first victims [of their own foolishness], and they would increase their disrespect for divine realities and for themselves. However, it is still quite proper to admit them to the funeral rite since this ceremony clearly instructs us regarding the unpredictability of the time of death, the rewards promised the holy ones by the unerring Scriptures, and the continual punishment promised to the impious. This is why it is useful that they be present for the solemn proclamation whereby the deacon affirms that those who die in God are indeed admitted into the community of the saints. Perhaps they will then experience such a desire. By listening to the deacon may they learn that the blessed are truly those who die in the peace of Christ. (4931)

VII.3.4. The hierarch, coming forward, prays over the deceased. He then kisses the body as do all the others. This prayer is addressed to the gracious God, asking divine pardon for all the deceased’s sins, sins for which human weakness is responsible, and to situate the deceased in the light and in the place of the living,¹³ in the bosom of Abraham,¹⁴ Isaac, and Jacob, “a place where sorrow, sadness, and lamentation are unknown.”¹⁵ (4932)

VII.3.8. Let us now return to the rites that follow the prayer concerning which we have just spoken. When this prayer has been concluded, the hierarch, followed by all assisting, gives the kiss of peace to the dead person. It is permissible and reasonable that all living a life in conformity to God do this for someone who has led a godly life. After the kiss the hierarch pours holy oil upon the remains of the deceased. Let us recall that in the ceremony through which God is born in the soul—before the most divine baptism—it is by the anointing with holy oil that the candidate is permitted to participate for the first time in the holy symbols immediately after the old garments have been exchanged for new apparel. Now, on the other hand, it is at the end of the ceremony that the holy oil is applied to the mortal remains. Formerly the holy anointing called the initiate to holy combat; now the anointing with the oil signifies that the deceased has actually been victorious in this struggle. (4933)

VII.3.10. As to the consecratory prayers, it would be sacrilegious to explain them in writing, thus revealing to all their mystical meaning and the power given them by God. As our holy tradition teaches, it is by learning them in private, by uplifting ourselves spiritually, by living a more holy life, by increasing our love for God and God’s holy works, that we, enlightened by the source of every sacrament, will gain the highest understanding of the divine mysteries. (4934)

VII.3.11. What seems to merit the derision of the ungodly is that infants, even though incapable of understanding the divine mysteries, are admitted to a sacrament that brings about a divine birth in the soul and are admitted to the very sacred symbols of divine Communion. […] In this regard we say what is said by those who initiated us—those who themselves were initiated according to the most ancient traditions. (4935)

They say, in fact—and it is true—that if infants are raised according to holy prescriptions, they will act in a holy way and be free from all error and from all temptation to lead a sinful life. Knowing this truth, our teachers judged it fitting to admit infants to the sacraments on condition that the parents of such children entrust them to upright instructors who themselves have been initiated to the sacred mysteries, who can impart religious instruction as spiritual parents, as sponsors. Speaking to those who undertake to instruct a child on how to lead a holy life, the hierarch requests that they themselves assent to the rite’s renunciations and that they themselves make the holy promises. It is false, as those who mock [infant baptism] pretend, that the sponsors take the place of the infants in the initiation to the divine secrets, for the sponsors do not say that they abjure or that they are bound rather than the infants. Indeed, it is the infants themselves who abjure and promise. This is to say, “I promise that when these infants can understand the holy truths, we will form them and uplift them by our instruction in such a fashion that they will renounce all the enemy’s seductions, that they will make the divine promises, and that they will in fact keep these promises.” (4936)

In my opinion there is nothing absurd if infants are admitted to the sacraments that spiritually benefit them provided that teachers or sponsors instruct them on how to lead a godly life and caution them against the snares of the enemy. If the hierarch allows the infants to participate in the holy symbols, it is to feed them so that thanks to this nourishment their whole lives may pass in continually contemplating the divine mysteries, in entering into communion with these mysteries as they progress in holiness, in acquiring saintly and lasting habits, all leading to holiness under the direction of holy sponsors who themselves live in a way that is pleasing to God. […] (4937)

186. EVAGRIUS SCHOLASTICUS

Born ca. 536 in Epiphania in Syria and educated at Apamea, Evagrius Scholasticus (Scholasticus being a surname applied at that time to a lawyer) was a highly regarded citizen in Antioch, where he held several public offices. As a friend and advisor of Bishop Gregory of Antioch (d. 592/593), Evagrius accompanied Gregory to Constantinople, where the bishop was summoned to defend his good name. The only surviving work of Evagrius (d. after 594) is his Church History.

CPG 3: no. 7500 * Altaner (1961) 277 * Altaner (1966) 229 * Bardenhewer (1908) 554 * Bardenhewer (1910) 479 * Bardenhewer (1913) 5:119–21 * Bautz 1:1576 * Steidle 256 * Tixeront 302–3 * CATH 4:747–48 * CE 5:639–40 * DCB 2:423–24 * DHGE 16:1495–98 * DPAC 1:1311–12 * DTC 5.2:1612–13 * EC 5:878–79 * EEC 1:305–6 * EEChr 1:406 * LTK 3:1028 * NCE 5:645 * NCES 5:465–66 * ODCC 578

186-A. Church History^†

Covering the years 431 (the Council of Ephesus) to 594 (the twelfth year of the emperor Maurice [582–610]), this work, in six books, was intended to continue previously written histories. Using a wide variety of sources and preserving several documents that otherwise would have been lost, the author provides valuable information on the controversies of the time, especially the Nestorian (two persons in Christ) and Monophysite (only one nature in Christ) heresies. Not a theologian, Evagrius was a historian, yet one not afraid to reveal his love for pious legends.

I.XIII. When this man [Dommus, the bishop of Antioch] came to him [Symeon^a], he was astounded by the [latter’s] stance and lifestyle and yearned for what was more mystical. And so the two came together and after consecrating the unbroken body they gave a share of the life-giving Communion to each other. […] (4938)

IV.XXXVI. […] According to ancient custom in the imperial city, when a substantial quantity of the holy parts of the immaculate of Christ our God remain, uncorrupted boys are sent for from among those who are pupils of an elementary teacher, and they consume these. […] (4939)

187. PSEUDO-EUSEBIUS OF ALEXANDRIA

A collection of homilies on various topics has come down to us under the name of Eusebius of Alexandria. There is, however, no record of a Eusebius being the bishop of this city previous to the eleventh century. The pieces appear to be from the same hand, and yet the name of their author remains unknown. Scholars believe that these homilies date from the late fifth or early sixth century, perhaps originating in Syria or Palestine.

CPG 3: nos. 5510ff. * Altaner (1966) 473 * Bardenhewer (1908) 370 * Bardenhewer (1913) 4:588–89 * CATH 4:708 * DHGE 15:1434 * DictSp 4.2:1686–87 * DTC 5.2:1526–27 * EEC 1:298–99 * LTK 3:1006 * ODCC 575

G. Lafontaine, “Le sermon ‘sur le dimanche’ d’Eusèbe d’Alexandrie,” Mus 87 (1974) 23–44.

187-A. Homily 16. On the Lord’s Day^†

1. After the Church’s gathering on a certain Sunday and when the holy bishop Eusebius was seated, Alexander said to him, “I ask you, my lord, why must we observe the Lord’s Day, a day when we are to refrain from labor?” The holy man rose and said, “Listen attentively, my son, for I will explain to you what tradition has handed down in regard to observing the Lord’s Day and refraining from work.” (4940)

When the Lord gave the mystery to his disciples, he took bread, blessed and broke it, and gave it to them, saying, “‘Take, eat, this is my Body which is broken for you unto the forgiveness of sins.’¹ Likewise he gave them the cup saying, ‘This is my Blood of the new covenant which is poured out for you unto the forgiveness of sins. Do this in memory of me.’”² And so this holy day commemorates our Lord. It is called the Lord’s as if it were the lord of days. Yet it was not called the Lord’s before his passion; rather, it was known as the “first day.” On this day the Lord began the fruits of the resurrection and of the world’s creation. On this day he gave the world the first fruits of his resurrection. As we said, he commanded that the holy mysteries be celebrated on this day. This day, therefore, gives you the beginning of all grace, the beginning of the world’s creation, the beginning of the resurrection, the beginning of the week. This day, embracing three beginnings, fully shows forth the preeminence of the most holy Trinity. (4941)

2. The week has seven days, six of these being given by God as days for labor, one day for prayer, for rest, and for expiating our sins so that if we have committed sins for six days, we are reconciled to God on the extra day, namely, on the Lord’s Day. Therefore in the morning gather in the church of God, hasten to the Lord, confess your sins to him, do penance with prayers and a contrite heart, continue doing what is divine and holy, be faithful to your prayers, and never depart before the assembly is dismissed. Contemplate your Lord who is distributed, handed over, and yet never used up. If your soul is pure, then come forth to receive the Lord’s Body and Blood. But if your conscience condemns you as being guilty of forbidden and evil actions, you are to refrain from Communion till you have been healed through penance; yet assist at the prayers and do not leave the church till dismissed. […] (4942)

3. There is no reason for observing the Lord’s Day other than to interrupt our labors and to be free for prayer. But if you cease working and fail to go to church, you gain nothing, even harming yourself to no small degree. Many look forward to the Lord’s Day but not all for the same reason. Those who fear God look forward to this day so that they may pour forth their prayers and refresh themselves with the Lord’s Body and Blood. The lazy and the negligent, ceasing work, look forward to the Lord’s Day so that they might indulge in evil works. The facts themselves attest the truth of what I say. Just go out at any time and on any other day and there is nothing to be seen. Go out on the Lord’s Day and you can find lute players, noisemakers, dancers; some people sitting and jesting; some reviling their neighbors; others wrestling; some fighting among themselves; others with a nod calling one another to evil deeds. And if anywhere there is the lute or the dance, all immediately hasten to it. The herald summons all to the church; all plead sleep or infirmity. Heard is the sound of the lute, that of the flute, or that of the dance. All, as if carried by the wind, hasten to see and hear this. But entering the church, what do they see? I tell you: Christ the Lord upon the holy table; the seraphim thrice singing their holy hymn; the coming and the presence of the Holy Spirit; the sound of David, prophet and king; Paul the blessed apostle impressing his teaching upon the ears of all; the hymn of the angels; the continuous Alleluia; the voices of the evangelists; the Lord’s admonitions; the instruction and exhortation given by the venerable bishops and presbyters; all types of spiritual and heavenly things; whatever gives us salvation and the kingdom of God. Whoever enters the church hears these things, sees these things. What is seen upon entering a theater? Whores, diabolical songs, voices full of baseness and perversity, female dancers, indeed those taking pleasure in what is evil. […] (4943)

4. […] Woe to any priest who does not offer prayers to God at the appointed hour. If any lay person takes food before the liturgy, he or she is to be judged seriously and punished. If after taking food one also shares in the Mysteries, that person’s fate will be that of the traitor Judas. I know that many take food on the holy paschal day and receive Communion. Woe to their souls, especially if they are of a mature age! Rather than expiating sins, they increase sins. No less condemned is the practice whereby a person, conscious of being an evildoer and before washing away one’s sins through penance, receives the Eucharist. The greater the day, the greater the sin. But those who are free from sin are to fast till the time of the liturgy during which they receive Communion. But woe to those who on the Lord’s Day play the lute or dance. Or institute and execute legal proceedings. Or work in the fields or give or demand oaths. Doomed as they are to an unquenchable fire, their fate will be that of the hypocrites.³ This day is given to us for prayer and the expiation of sins, for penance and deliverance, for giving our servants and paid employees a time to rest. (4944)

5. “This is the day the Lord has made. Let us rejoice and be glad in it.”⁴ Let us not rejoice out of drunkenness and intoxication but by meditating, seeking the delights of the divine Scriptures. God gave us this day on which he began to create the world, on which he broke the power of death, and he called it the Lord’s Day so that, influenced by reverence for his name, we might keep the Lord’s precepts. The paid employee enters your house, carrying out the tasks you assign; for six days this person hardly dares to raise his or her eyes and see in which direction the sun rises or sets. Fatigued, he or she is worn out by the work you have assigned. Such pitiable people weep loudly. Sweaty and dirty, they are incapable of breathing deeply or of resting. All they can do is to look forward to the Lord’s Day when at last they might wash away the dirt from their bodies. And often enough you do not even grant them this. What, I ask, will be your excuse? There are those who, for the sake of kindness, say on Sunday, “Come now, let us today help the poor with their work.” These people fail to realize that what they could have done well becomes for them even more of a sin. Do you wish to assist the poor? Then do not steal the day consecrated to God. […] Do not transgress the Lord’s command; do not steal his day; do not take away the day of rest given to your servants and employees; do not forget to pray; do not hinder others from attending church. […] (4945)

6. […] Do you wish to avoid evil? Then do not profane the Lord’s Day; refrain from evil deeds; devote yourselves to prayer; forgo bad words; gather with religious people and join them in giving thanks to God and in proclaiming his praise. […] (4946)

PERSIA

188. CANONS OF MAR IŠO’YAHB I^†

These canons are contained in a letter written in 585 and sent as a reply to certain questions previously asked by James, bishop of Darai, an island in the Persian Gulf near present-day Bahrain. Išo’yahb I was elected metropolitan of Nisibis ca. 582; he died in 594/595.

Canon 2. The priest who is designated as the minister of the awesome offering of the sacrifice should receive Communion before the bishop and before all the gathered priests, for this is required by ecclesiastical law. It is to be done for two reasons. First, as is written, “it belongs to those who toil to nourish themselves with the first fruits.”¹ There is another reason. Even though this priest is the intermediary of the sacrament, it does not follow that he has no need of this sacrament; on the contrary, he has greater need of this gift, of the reconciliation brought by the mysteries. Accordingly, he more than all the faithful, more than all the other priests, should be eager to receive. He is like the poor person who desires to receive assistance. (4947)

The bishop, if present, gives Communion to him. But if the bishop is not present, the senior priest in order of precedence does so. And then the consecrating priest gives Communion to the priest who gave it to him. The same is true for the Lord’s cup. The consecrating priest gives Communion to the priests and deacons who are within the sanctuary. Standing on the steps and after those who will distribute the mysteries come to the bottom of the stairs, he blesses the people and recites these words from the apostle: “May the grace of our Lord Jesus Christ be with you always. Amen.”² Then the priests distribute Communion. If the consecrating priest does not go down to distribute Communion, he turns, adores, greets the altar, and then stands to its right, facing south. But if a small number of priests requires it, he also distributes Communion while a priest or a deacon carries a flat plate [with the consecrated bread] before him. If he does not distribute, he goes up and sits by the entrance into the diaconicon^a where the people, gathering around him receive the peace. (4948)

The priest who will consecrate is not appointed beforehand for this task; only when the bishop and the priests receive the peace from the altar and exchange it among themselves does the archdeacon designate which priest will consecrate. If the archdeacon is not present, then his replacement or whoever is officiating at the bema^b will, with the bishop’s permission, designate which priest will consecrate. (4949)

Canon 3. The divine and synodal canons have decreed that a deacon is not to give Communion to a priest.^c They give the reason for this. If there is no other priest to give Communion other than the priest who desires to receive it, and if a deacon is present, then all should be done according to the praiseworthy custom that is current among those who have been instructed. The priest takes a portion from the altar and gives it to the deacon; he then comes forward, prostrates, and adores the Body of the [Divine] Majesty. Next the priest himself takes the portion with his right hand, raises it on high with his left hand, and holds it with his right hand while the deacon says, “May the Body of Christ …” Once the priest has consumed [the consecrated bread], he turns, bows his head, takes the cup from the altar and gives it to the deacon. The priest adores, takes the cup from the deacon; he consumes some [of the consecrated wine], turns, and gives the cup back to the deacon who returns it to the altar. (4950)

If no deacon is present, the priest takes Communion from the altar in the same way he would take it from a deacon in the case of necessity. This is to be done if there is a shortage of ministers. Otherwise, it is not permitted for the priest to consecrate by himself, doing so without the participation of a deacon or another priest. How, in fact, would it be permissible to consecrate without the presence of him who receives the offerings [from the people?], who is the herald of the Church, who stirs up the attention of the people by his words, and who invites them to pray? (4951)

Canon 4. Remember, my lord, you did not request that I write you concerning all the rules governing the ordination of those who are to be ordained. You asked only this: “Is the gospel book to be placed on the altar during ordinations?” Earlier I instructed you that divine [functions] are to take place with the gospel book being present. This is true not only at ordinations but also when the divine sacrifice is offered and when the baptismal oil is consecrated. When the bishop or the priest prepares himself to consecrate the baptismal waters, the archdeacon holds the large book, and a priest does likewise for the vessel containing the oil. They stand around the water with the priest or bishop who will consecrate it. (4952)

During ordinations when the gospel book is placed on the altar, the bishop speaks to the ordinands on the greatness and dignity of the ministry to which they will be called. He speaks to them on the chaste and pure life to be led by those ministers of divine things who stand around the holy altar. Immediately the candidates wash their hands as a sign that their spirit is pure and free from all evil. […] (4953)

Canon 5. Christ, who gives us life, brings an end to our death by means of his death; by his cross he has slain human enmity. He has come to announce peace both to those who are afar and to those who are near.³ […] Some of the faithful are afflicted by the evil of anger and are at odds with their neighbors. This is even true when they are in church at the time of reconciliation; they refuse to share the peace and to be healed from the evil of the hatred afflicting them. […] At the moment when the Church’s herald cries out, “Share the peace with one another,” they either scorn this notice and depart like strangers who in no way share in the mysteries, or they are so bold as to stay and trample underfoot the Lord’s law of peace. […] (4954)

Canon 17. According to universal tradition the holy oil used for the anointing is reserved in the church. It mystically symbolizes the garment of adoption as children and of indestructibility as well as the promise of the Holy Spirit’s anointing which those worthy of baptism receive and by which they through divine power are reborn unto immortality. This is why it has been determined and established that this oil will be used for no other purpose other than for divine baptism, for which this oil is and should be preserved. Those who give it or receive it for any purpose other than baptism will be excommunicated till they have done penance and have been absolved. Just as it is forbidden to use for other purposes the sacred cup, plates, and other vessels employed by the holy minister, the same is forbidden in regard to the oil for the anointing according to the prohibition which has always existed and which shall continue to exist forever. (4955)

PALESTINE

189. JOHN MOSCHUS

Born ca. 550 John Moschus (John Eukratas, son of Moschus) was a monk of the monastery of Saint Theodosius near Jerusalem. After spending twenty-five years in Palestine, John with his disciple and good friend Sophronius (later to become archbishop of Jerusalem) engaged upon a life of travel, visiting and often residing at various monastic establishments, e.g., Egypt, Mount Sinai, Antioch, Cyprus. Eventually John and his companion reached Rome in 614, where he died in 619/634.

CPG 3: nos. 7376ff. * Altaner (1961) 258–59 * Altaner (1966) 241–42 * Bardenhewer (1908) 559–61 * Bardenhewer (1910) 483–84 * Bardenhewer (1913) 5:131–35 * Steidle 263 * Tixeront 305 * CATH 6:614 * CE 10:591 * DACL 7.2:2190–96 * DCB 3:406–8 * DHGE 27:321 * DictSp 8:632–40 * DPAC 2:1572–73 * DTC 10.2:2510–13 * EC 8:1468–69 * EEC 1:443–44 * EEChr 1:624 * LTK 5:938 * NCE 10:7 * NCES 10:6 * ODCC 1117–18 * PEA (1894) 9.2:1810 * PEA (1991) 5:1067–68 * TRE 17:140–44

189-A. The Spiritual Meadow^†

The Spiritual Meadow (Pratum Spirituale) is a collection, written at Rome, of more than three hundred sayings and anecdotes either experienced by or told to John Moschus during his monastic wanderings. Its purpose is one of edification.

XXX. In Cyprus there is a market town called Tadai where there is a monastery known as the monastery of Philoxenos. Arriving there, we met a monk by the name of Isidore, a native of Melitene.^a We noticed that he was constantly weeping and lamenting. When any person attempted to have him lessen his mourning, he stood fast and said to all, “No sinner has been greater than I from the time of Adam till the present day.” We said to him, “To be sure, your Reverence, only God is without sin.” He replied, “Believe me, my dear brothers, I have not encountered on earth any sin that I have not committed, whether it be written or not. If you think that I am wrong in thus accusing myself, listen to me so that you might pray for me.” (4956)

“When I was in the world, I had a wife. Both of us were Severans.^b One day upon returning home I was unable to find her, and I learned that she had gone to a neighbor in order to receive Communion. Since my neighbor was in communion with the holy Catholic Church, I immediately ran to stop her. Immediately upon entering my neighbor’s house, I found my wife who had just received a portion of the holy Communion. Grabbing her by the throat, I had her spit out the holy portion which I then took and threw down into the mud. Immediately I saw something shining at the very place where the holy Communion fell.” (4957)

190. JOHN OF SCYTHOPOLIS

Little has come down to us regarding the life of this writer (bishop?) who lived in the early sixth century. A strong defender of the Council of Chalcedon (WEC 3:137), he was a fearless adversary of Monophysitism.

CPG 3: nos. 6850ff. * Altaner (1961) 614–15 * Altaner (1966) 508–9 * Bardenhewer (1913) 5:16 * Tixeront 290 * DCB 3:427 * DHGE 27:617–19 * DPAC 2:1577 * EEC 1:446 * EEChr 1:627 * LTK 5:969 * NCE 7:1074 * NCES 7:986 * PEA (1991) 5:1061

190-A. Scholion on Pseudo-Dionysius^†

Although most of John’s works have been lost, there survives his Scholion on Pseudo-Dionysius, a series of explanatory notes written after 532 on the works of Dionysius the Pseudo-Areopagite (WEC 4:185). In collected form these notes acquired great popularity during the Middle Ages.

III.2. This custom flourishes in Rome^a where only seven deacons serve at the altar. These, I believe, are called “selecti”; others carry out other ministries, this indicating the old age of the bishop; the priests present the bread with the deacons. Such is done wherever deacons are few in number. I believe that this is especially true for Rome where only seven deacons are selected to serve at the altar. Perhaps, however, these seven are selected from among the others by reason of their lives. (4958)

EGYPT

191. COSMAS INDICOPLEUSTES

Cosmas Indicopleustes, namely, Comas the “Indian navigator,” was an Egyptian merchant, probably from Alexandria, who for business reasons sailed many waters (the Mediterranean, the Red Sea, the Persian Gulf) and visited countries like India and Ceylon. There is reason to believe that Cosmas eventually embraced the monastic life.

CPG 3: no. 7468 * Altaner (1961) 624 * Altaner (1966) 517 * Bardenhewer (1908) 555–56 * Bardenhewer (1910) 480–81 * Bardenhewer (1913) 5:95–98 * Steidle 224 * Tixeront 303–4 * CATH 3:226 * CE 4:404–5 * DACL 8:820–49 * DCB 1:692–94 * DPAC 1:793–94 * DTC 3.2:1916–17 * EC 4:684–85 * EEC 1:203 * EEChr 1:295 * LTK 6:393 * NCE 4:359–60 * ODCC 421

E.O. Winstedt, “A Note on Cosmas and the ‘Chronicum Paschale,’” JThSt 8 (1906–7) 101–3. * E. Peterson, “Die alexandrinische Liturgie bei Kosmas Indicopleustes,” EphL 40 (1932) 56–74.

191-A. Christian Topography^†

Apparently written over the course of several years and the only work of Cosmas to survive, the twelve books constituting this opus intend to show that the universe is not spherical but rather cuboid, namely, having the same form as the tabernacle of Moses. Those opposing such a view were, in the thinking of Cosmas, nothing less than heretics. Although reflecting the scientific errors of its time, the work provides much geographical data, some obtained from the author’s personal experience, others the result of secondhand accounts given by various merchants he met along the way.

V.10. […] Those in Jerusalem apparently rely on what blessed Luke said, namely that the Lord, beginning his work, “was baptized when he was about thirty years old.”¹ And so they celebrate his nativity on the Epiphany. What the evangelist and those in Jerusalem say is correct. However, they are not accurate. Certainly the Lord was baptized on his birthday; something both Luke and those in Jerusalem affirm. (4959)

V.11. But already in ancient times the Church ordered that twelve days be placed between these two feasts, twelve being the number of the apostles. It did this so that neither feast would be overlooked by celebrating both of them on the same day; thus was instituted the feast of the Epiphany. In like manner the Church ordered that at the time of the Lord’s Resurrection a forty day fast is to be observed, a fast akin to that kept by the Lord as he was preparing to struggle against the devil. The Church did this so that we, following the Lord’s example, might struggle and imitate him as best we can, thereby sharing in his passion and resurrection although Christ did not fast on the days when these occurred. And so the Church ordained that the Lord’s Epiphany should take place twelve days after his nativity. (4960)

V.12. Only Christians in Jerusalem, guided by similar yet inexact calculations, celebrate [Christ’s birth] on the day of the Epiphany. On the other hand, on Christ’s birthday they commemorate David and the apostle James, doing so not because these two illustrious men died on this very day but, as I believe, so that they may not continue to exclude the rest of Christ’s kinsmen, whose memory all observe, thereby glorifying God in all things. Amen. (4961)

192. LOUVAIN PAPYRUS^†

Located in the Louvain Library (no. 27), this papyrus contains remnants of a sixth-century eucharistic prayer used in the Coptic Church.

L.Th. Lefort, “Coptica lovanensia,” Mus 53 (1940) 22–24. * P. Devos, “Un témoin copte de la plus ancienne anaphore en grec,” AB 104 (1986) 126. * Jasper 81.

[Sanctus]

… earth your glory. (4962)

[Epiclesis I]

Heaven and earth are full of the glory by which you glorified us through Jesus Christ, your only-begotten Son, the first-born of all creatures, sitting at the right hand of your majesty in heaven, who will come to judge the living and the dead, whose death we recall as we offer to you this bread and this cup, your creatures. We ask and implore you to send upon them from heaven your Holy Spirit, the Paraclete … [to change?] the bread into the Body of Christ, the cup into Christ’s Blood of the new covenant. (4963)

[Institution Narrative]

And so the Lord, about to be handed over, took bread, gave thanks over it, blessed it, broke it, and gave it to his disciples and said to them, “Take, eat, for this is my Body, which will be given for you.” (4964)

Likewise, after the meal he also took the cup, gave thanks over it, and gave it to them, saying, “Take, drink, for this is my Blood, which will be poured out for many unto the remission [of sins].” […] (4965)

193. MANCHESTER PAPYRUS^††

This fragment, dating from the sixth century, comes from an early version of the Alexandrian Anaphora of Saint Mark the Evangelist. The papyrus (no. 465) is found in the John Rylands Library in Manchester, England.

H. Engberding, “Zum Papyrus 465 der John Rylands Library zu Manchester,” OC 42 (1958) 68–76.

[After the Sanctus]

Truly heaven and earth are filled with your glory through Jesus Christ, our Lord, God, and Savior. (4966)

[Epiclesis I]

O God, also fill this sacrifice with the blessing that comes from you through your Holy Spirit. (4967)

[Institution Narrative]

Because Jesus Christ, our Lord, God, Savior, and highest King, on the night when he handed himself over for our sins and died for all, took bread into his holy, immaculate, and undefiled hands, looked up to you in heaven, up to you, his divine Father. He blessed, sanctified, broke, and gave it to his holy disciples and apostles, saying, “All of you, take and eat from this. This is my Body of the New Testament which is given for many unto the forgiveness of sins. Do this in memory of me.” Likewise, after eating he took the cup, gave thanks, and shared it with his disciples and apostles, saying, “All of you, drink from this. This is my Blood which is shed for you and for many and is given for the forgiveness of sins. Do this in memory of me. For as often as you eat this bread and drink this cup, you proclaim my death and resurrection.” (4968)

[Anamnesis]

O God, all-powerful Father, announcing the death and resurrection of your only begotten Son, our Lord, God, and Savior, and his ascension into heaven and his sitting at your right hand and looking forward to his glorious second coming when he will judge the earth with justice and reward each according to one’s merits, whether good or evil, we proclaim your gifts before you. (4969)

[Epiclesis II]

We ask and beseech you to send your Holy Spirit upon these gifts which are seen by our eyes, upon this bread and upon this cup, and may the Spirit truly make this bread the Body of Jesus Christ and the cup of the Blood of the new covenant, and of our Lord God and Savior Jesus Christ, our highest king. Amen. (4970)

So that they be for all of us who share in them for faith, for moderation, for healing, for joy, for sanctification, for renewal of soul, body and spirit, for fellowship in eternal life, for wisdom and immortality, for […] (4971)

[Doxology]

So that in this your holy and honored name may also be glorified, celebrated, and sanctified everywhere … for the forgiveness of sins. (4972)

^† Translation based on a summary of these canons in Hefele (1871) 4:146–48.

a. See Mâcon II (585) can. 4 (WEC 4:4654).

b. Ibid.

c. See Elvira (ca. 300) can. 38 (WEC 2:1285); Statuta (5th c.) can. 41 (WEC 3:3086).

d. See Laodicea (between 343 and 381) can. 58 (WEC 2:2001); Auxerre (late 6th or early 7th c.) can. 3 (WEC 4:4631).

e. See Nicaea I (325) can. 19 (WEC 2:1456); Statuta (5th c.) can. 100 (WEC 3:3119).

f. See Elvira (ca. 300) can. 77 (WEC 2:1294); Orleans I (511) can. 12 (WEC 4:4565).

g. See Braga I (561) can. 18 (WEC 4:4751); Auxerre (late 6th or early 7th c.) can. 14 (WEC 4:4639).

h. See Hippo (393) Brev. Hipp. ser. 2 can. 28 (WEC 2:887); Auxerre (late 6th or early 7th c.) can. 19 (WEC 4:4642); Braga II (572) can. 10 (WEC 4:4762); Mâcon II (585) can. 6 (WEC 4:4655).

i. See Orleans I (511) can. 24 (WEC 4:4569); Orleans IV (541) can. 2 (WEC 4:4616).

j. Namely, Holy Saturday.

k. See Elvira (ca. 300) can. 26 (WEC 2:1276); Agde (506) can. 12 (WEC 4:4549); Orleans IV (541) can. 2 (WEC 4:4616).

^† Translated from PG 86:201–2.

a. Timothius: bishop of Constantinople 511–17.

b. Creed of the 318 Fathers: namely, the Nicene Creed.

c. Macedonius: Timothius’s predecessor as patriarch of Constantinople.

^†† Translated from PG 86:2394–95, 2399–2401.

a. See WEC 2:2424.

^† Translated from Oeuvres complètes du Pseudo-Denys l’Aréopagite, ed. M. de Gandillac (Paris, 1942) 253ff.

1. See Luke 15:5.

2. See Matt 22:3.

a. Namely, the “Alleluia.”

b. Namely, the liturgical gathering.

3. See Matt 12:40.

4. See John 12:31; 14:30; 16:11.

c. Opinions differ as to the nature of this hymn, with some suggesting the creed.

d. Genesis.

e. Leviticus and Deuteronomy.

f. Numbers.

g. Judges.

h. Kings and Chronicles.

i. Job.

j. The Wisdom Books.

k. The Canticle of Canticles.

l. The Prophetic Books.

m. The Synoptic Gospels.

n. The Epistles and the Acts of the Apostles.

o. The Book of Revelation.

p. The Fourth Gospel.

5. Job 21:14, LXX.

6. See Exod 29:1; Lev 1:3; 3:1; Num 6:14.

7. John 13:10.

8. See Matt 3:17; Mark 1:11; Luke 3:22.

9. 1 Cor 11:24ff.; Luke 22:19.

q. The “Alleluia”?

10. See Heb 2:11; 13:8; John 17:19.

11. Rom 6:3; John 1:17.

r. The “Alleluia”?

12. See Rom 5:2; Eph 2:18; 3:12.

13. See Ps 56:13; 116:9.

14. See Luke 16:22; 13:28; Matt 8:11.

15. See Isa 35:10; 51:11.

^† Translation (modified) from The Ecclesiastical History of Evagrius Scholasticus, trans. M. Whitby (Liverpool, 2000) 34, 241.

a. Symeon, namely, Simeon Stylites (ca. 390–459).

^† Translated from PG 86:415–22.

1. 1 Cor 11:24.

2. Luke 22:20.

3. See Matt 24:57.

4. Ps 118:24.

^† Translated from Synodicon Orientale, trans. and ed. J.B. Chabot (Paris, 1902) 429–30, 445.

1. 2 Tim 2:6.

a. Diaconicon: a room in the church and under the supervision of a deacon containing the vessels and garments used for worship.

b. Bema: in the church a raised platform from which, for example, the Scriptures are proclaimed.

c. See Council of Nicaea I (325), can. 18 (WEC 2:1455).

2. Rom 16:24.

3. See Eph 2:17.

^† Translated from Le pré spirituel, ed. M.-J. Journel, SChr 12 (Paris, 1946) 70–71.

a. Melitene: a city in Cappadocia.

b. Severans: followers of Severus (ca. 465–538), bishop of Antioch and a prominent Monophysite theologian.

^† Translated from PG 4:135–36.

a. The practice referred to here is that of placing the bread and cup on the altar before the consecratory invocation by the bishop as mentioned in Dionysius’s The Ecclesiastical Hierarchy (WEC 4:4879).

^† Translated from Cosmas Indicopleustès. Topographie chrétienne, vol. 2, trans. and ed. W. Wolska-Conus (Paris, 1970) 22–24.

1. Luke 3:23.

^† Translated from Hänggi 140. Text in brackets is added from other sources.

^†† Translated from Hänggi 120–23.