О священной литургии
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- Thank you, brother. For for your sake, I myself, touching the subject, will learn some of the necessary things. Which I’m not ashamed to admit.
So, for your sake and for my own sake, I will talk more, to the best of my ability. Now it would be necessary to propose a doctrine about the terrible and Divine sacred rite - the liturgy. The great Dionysius also expounds in the same order, speaking after the Mystery of the Divine Peace about this sacred rite. However, let no one suspect us of insolence or accuse us of pride for the fact that we attempt to speak about things of such great importance, which were explained by apostolic and divine men - men exalted above the heavens and initiated into the ineffable mysteries of God.
So, not in order to say anything more than what they said, no, God save us from such foolishness - or, more accurately, blasphemy! - but in order to expound in the spirit of love both for themselves and for the brethren, as far as is accessible, some of what they wrote heavenly and worthy of themselves, to expound, striving with their words to sanctify their mind and under their guidance, recognizing themselves as their child and slave, striving to achieve the light of the most divine knowledge. And this is their commandment and command. And since through their prayers we have been rewarded with the same grace as them, it is necessary for us to explore and take care to learn those Divine Mysteries that we perform in order to ascend, imitating them, to higher knowledge.
Because that is why they explained the Divine rites.
So, as for the sacred liturgy, which Saint Dionysius calls the Eucharist and Communion, we, adhering to the leadership of this apostolic man and others like him, speak about it, to the best of our ability, in other places. The same as about the church of God, about sacred garments and about the sacred guide to the knowledge of the Mysteries.
And now, bearing in mind what was said by Saint Dionysius, let us give what explanations we can. Let us do this briefly and consistently so as not to disrupt the order of the Sacraments.
So, communion is the union of God with us, our deification, sanctification, fulfillment of grace, enlightenment, reflection of everything that is contrary, the donation of every good and - what else? - the closest unity and communion with God. It is the Sacrament of Sacraments, the consecration of saints and, truly, the holy of holies, a sacred rite, the highest of all sacred rites, sacredly superior and sacred. For there is only one priest, God the Word, who accomplished it and commanded it. And this Sacrifice is He Himself, who gave it to us to remain with us. Having touched on what relates to this greatest Mystery, the divine Dionysius briefly sets out everything in the most sublime words and, being enlightened by contemplation, offers completely clear interpretations. He does the same in relation to other Sacraments.
And for us, weak and the last of his disciples, how can we stretch our gaze to what he contemplated? However, to the extent that we are able to understand what was written by Saint Dionysius and the successors of his grace, as well as by our divine fathers, let us say, yielding to your request and for the enlightenment of our souls.
Let us try to talk about everything that is done in a sentence, trying, as far as possible, to discover what meaning each sacred action has.
So let us approach in the name of Christ.
47. What signifies the descent of the saint from the pulpit and the sacred robes and vestments in them
The hierarch descends from his pulpit, which marks the descent of God, and, having worshiped God three times, asks for grace and strength to perform the divine service, thereby expressing that he is a servant of God and serves His mysteries with His power.
Then he puts on sacred clothes, of which there are seven according to the number of the seven actions of the Spirit. Namely: in the surplice (sacron), epitrachelion, belt, armbands, clubs (epigonatii), phelonion, or sakkos (polystaurium), and, finally, in the omophorion. Together they signify the incarnation of Christ and everything that relates to the mystery of the incarnation. Separately, each has its own special meaning.
The surplice, usually white, signifies the light and purity of God and the fact that (the Lord) created and took upon Himself our nature immaculately. If it is purple, then it indicates suffering, that the Word made man shed His blood for us. The so-called springs 4 that appear on the sticharion signify the gifts of teaching, as well as the flow of blood of our Savior. Therefore, only the bishop's surplice has them. Just like the mantle.
The mantle itself depicts the providential, all-powerful, and all-preserving grace of God, like a garment that covers and embraces the entire body. And the sources mean the various streams of teaching, eternally exuding from two testaments - the Old and the New, which are marked by tablets, indicating, moreover, the knowledge of the Gospel of Christ revealed in the chest, that is, in the heart, which even at the ordination the saint received on his head in open writing.
This may also include the words: “Whoever believes in Me, as the Scripture has said, out of his belly will flow rivers of living water” (John 7:38), that is, the actions of the Spirit, as the Holy Gospel itself teaches when it says: “This He spoke of the Spirit, which those who believed in Him were to receive” (John 7:39), adding this to show that we accept grace, and not the nature of the Spirit: Because Jesus was not yet glorified What does the Gospel inspire when it says: “for the Holy Spirit was not yet upon them” (John 7:39). That He was, and is, and will be by nature and hypostasis, and is always the Source of gifts. But His gifts had not yet been communicated, because the sacrifice of the Cross had not yet been made, for this is what the words mean: “Because Jesus was not yet glorified” (John 7:39), since the Cross is the glory of Christ.
48. About the bishop's mantle, panagia and pastoral staff
So, when Christ sacrificed Himself for us, died, rose again and ascended to Heaven, then the Spirit descended and we received grace, and rivers of His gifts flow from the hearts of the faithful - this is what the mantle depicts.
And the cross, or panagia (encolpius), hanging on the bishop’s chest, is like a seal and testimony of faith. This is why they are hung on the chest to testify to the confession of faith in the heart.
The rod that the bishop holds means the power of the Spirit, the power of confirming the people in the faith, shepherding souls, guiding, punishing the disobedient, attracting those who are moving away (that’s why it has a semblance of anchors on top of the handle), the power to repel bestial and malicious people. Finally, it signifies the Cross of Christ, which is at the same time the trophy of Christ, by which we conquer, and are strengthened, and are guided, and graze, and are sealed, and give birth to children, and are drawn to Christ, mortifying passions, and drive away enemies, and are preserved in everything.
And the fact that the bishop is preceded by a servant who carries a lighted lamp means the radiance of grace resting on the bishop, and the power of teaching it through him to sacred persons and all other believers. For all gifts are manifested in everyone through the bishop’s grace, and nothing without it. That is why Saint Dionysius calls the bishop an enlightener and an imitator of the Father of lights and the true light - Jesus, having the grace of the apostles, who were called the light of the world.
Moreover, the light preceding the bishop signifies the gift of teaching, spreading the light of the knowledge of God and virtues, as well as the angelic, divine, pure and bright life of sacred men and, especially, teachers, about whom it is written: “So let your light shine before people, so that they may see your good deeds and glorify your Father in Heaven” (Matthew 5:16). The lamp also means that the bishop leads to the light, imitating Christ - the Light of the world, as He said about Himself. The lamp also means that the bishop has the grace of Christ in abundance and leads those who follow him to it.
These things have so many meanings - and much more, depending on how one is able to reason about divine objects.
49. About the fact that there are seven bishop’s sacred robes, what they are and what meaning each of them has
The bishop, as we said, first puts on the surplice (sacristan), as a light garment of incorruptibility and shrine, signifying the light and purity of Jesus, as well as the purity and radiance of the Angels. At the same time, he says a prayer from the psalm: “My soul will rejoice in the Lord” (Ps. 34:9).
Then he puts on the epitrachelion, which signifies the grace given from above, from Heaven, from God, which is expressed by the prayer pronounced at the same time: “Blessed be God, pour out His grace on His priests.”
Then there is a belt, serving as an image of the power bestowed from God for the offering of the Sacrifice, as evidenced by the prayer pronounced during the girding, in which the one wearing it says: “Blessed is God, girdle me with strength.” And at the same time, the belt also indicates the work of serving, for the one who serves is girded. In addition, the belt, lying on the loins, signifies chastity and purity.
Then - the club (epigonatius, or legguard), meaning victory over death and the Resurrection of the Savior and as if depicting a sword, as indicated by the prayer: “Gird Your sword on Your thigh, O Mighty One” - from where the club receives the meaning of strength, and victory, and the rebellion of Christ, according to the power of His all-perfect purity and sinlessness.
That is why the club hangs on the hip and the one wearing it says: “By Thy beauty and Thy kindness, come, and prosper, and reign for the sake of truth, and meekness, and righteousness.”
“Truth” - since He Himself is truth, and mercy, and truth before the face of God.
“Meekness,” because He endured suffering.
“True,” because He died innocent and abolished death.
Then the person being clothed takes the arms, which signify precisely the all-perfecting power of God, which is also expressed by the prayer: “Thy right hand, O Lord, is glorified in strength,” and: “Thy hands have created me and created me.”
The orders also indicate that Christ performed the Mysteries with His hands and that His hands were tied during His suffering.
Then he puts on a phelonion (sakkos, polystavri), which names, especially sakkos and polystavri, mean the chlamys and sackcloth that the Savior wore during his suffering. They also symbolize the all-providential, all-preserving and all-containing grace of God, which His entire appearance expressed during the period of His earthly life and suffering.
50. That the omophorion in which the bishop is clothed has a special meaning and that therefore it should be made from wool and not from other material. And also about what it means to march towards the western side of the church.
Finally, the bishop puts on an omophorion, which, fitting his shoulders, signifies the salvation and calling of the lost sheep, that is, all of us, people, whose image the Savior took, in which He suffered and saved us through His death on the Cross. That is why the omophorion is made from wool and has four crosses in the front, back, and chest, reminiscent of a crucifix.
The bishop dressed in this way stands and blesses those serving him. Deacons depict Angels who served God during the mystery of His incarnation. With them, walking ahead in pairs in the image of the Heavenly order, which is imitated by those living on earth, the bishop makes a silent procession to the west, walking behind.
This signifies that the Savior lived humbly and poorly at His First Coming and that before His face He sent two apostles, accompanied by Angels who assisted them.
So, the bishop stands with the deacons near the western gate, depicting the saving descent of Christ to the earth and even to hell. The descent by which He delivered both the living and the dead.
51. What is the significance of the acceptance of the blessing from the first bishop by the bishops subordinate to him, both priests and clergy, before they are dressed in sacred clothes, and the bow they make?
The priest, having first bowed to the bishop as a sign of submission and accepted the blessing, performs proskomedia on the altar. This is done so that prayer precedes Divine actions and so that permission is sought for them. That is why the priest, having first of all taken the blessing and kissed the hand of the hierarch, goes to perform the priesthood after the deacons have done the same. This is done before the hierarch puts on his sacred robes.
By this, priests, bishops, and everyone obliged to do this testify that by the hand of the first bishop they were ordained and became bishops, priests and clergy. And also - that they are partakers of blessing and maintain humility and order, and that they approach God with blessing and permission. Moreover, each of them thus shows that he will do the work of service with humility and peace.
So, after permission and blessing, the second of the priests departs, because he performs the initial sacred act and takes second place, after the first, or, better said, represents representative fortune-telling, deeds and speeches of the prophets, for during the “offering” he speaks about the slaughter and death of Christ in the words of Isaiah and other prophets. And during the preparation of the gifts, he symbolically depicts all the deeds of the Baptist and speaks his words before the coming of the Lord. For the Baptist, when he baptized Christ, taught and preached about Him, and served Him - the second of the priests serves here. And so, he departs and, with the other priests, puts on sacred robes. Having bowed three times before the throne and also prayed for what the bishop prayed for, and kissed the sacred meal, as a sign of love for God and unity with Him and as a sign that he has received consecration from the throne, he, like the bishop, blesses and kisses each of the sacred clothes in which he dresses.
By this he shows that the clothes are consecrated and consecrated by the Cross of Christ, and when they are put on, they again teach consecration.
He puts on five clothes, as if he has been elevated to perfection and has the grace of sacred fulfillment. For this refers to the five perfect bodily senses and the five spiritual powers, which the priest sanctifies when he baptizes and sanctifies a person. That is why he puts on five clothes: a surplice, an epitrachelion, a belt, bracelets and a phelonion. These clothes are also dark red - during fasting, as a sign of our sadness over sin. And also for the sake of the memory of the One who was slain for us, so that we would imitate Him, remembering His suffering before the celebration of His Resurrection.
Some of the oldest presbyters also wear a cross, and some of the archimandrites also have a club (epigonatius) - this is already a gift from the bishop, just like a cross, for no one except the bishop is supposed to wear crosses on the phelonion and on the head, and to have a club.
However, the named persons, for the sake of their ordination before others, are given the right to wear a cross and lay a club on themselves in sacred rites. Indeed, along with the priesthood, some of them are appointed to the position of judge or some other most important church ministry, others are appointed shepherds of souls (confessors) and housekeepers, and therefore bear some of the distinctions of the first shepherd, whom they are obliged to imitate.
52. About what happens at the proskomedia
The second of the priests goes to the offering together with the deacon, who has prepared the sacred vessels in advance. Having made a threefold worship of God, he performs a blessing (i.e., an exclamation: blessed is God) and, taking one of the brought loaves, marks it with a copy in the shape of a cross, depicting the saving Passion of Christ and remembering, as they say, His suffering. He says three times: “In remembrance of our Lord and Savior Jesus Christ” - clearly expressing by this that he is doing what was handed down from Christ.
Then, with a spear, which serves as an image of the spear with which the Lord was pierced, he cuts the prosphora in four parts on the seal and says in the words of Isaiah: “Like a sheep led to the slaughter” - and so on, pointing to the foreshadowing of the Sacrament. At the words: “As if His belly is lifted up from the earth,” he puts the spear on the side, takes out the four-part bread along with the seal, which he places on the paten.
53. What is the meaning of the holy paten and other accessories in a sentence?
The paten represents the sky, which is why it has a round shape: it lifts up the Lord of the sky.
And the so-called star means the stars in general, and, in particular, the star that appeared at the Nativity of Christ, just as the veils signify the firmament, and the shrouds, and the shroud that lay in the tomb, and funeral (accumulations): since they depict both what related to the incarnation and what related to death. For He became incarnate for this purpose, that He might be slain for us.
And the offering (altar) is an image of both the cave and the manger.
The cup represents the cup that the Savior gave as a covenant and the Sacrament of His Blood. That is why, having uttered prophetic words over the bread, foreshadowing the slaughter and sacrifice of Jesus: “Behold, the Lamb of God, who takes away the sins of the world” - and: “His belly will rise from the earth, resurrected after suffering, and ascended to Heaven, and living there, and from there giving us sanctification” - the priest again cuts the bread in the middle, making a cross, which indicates the crucifixion of Christ. At the same time, he says that this is the sacrifice of Christ - the crucifixion. “The Lamb of God (take away the sin of the world) is being eaten,” he says prophetically, “for the world’s belly and salvation.” Then he pierces the bread on the right side with a spear, depicting and doing what was really done in relation to the saving body of the Savior.
Following this, blessing the wine and water, he pours them into the chalice, saying as he perforates the bread: “One of the warriors made a spear into His side,” and when he poured in the wine and water, “and blood and water came forth,” and so on, testifying that he is performing the same sacrifice and sacred act of Christ, and, commemorating Him according to His tradition, depicts what He endured for us.
54. Why is leavened bread brought?
The bread is taken leavened, as if in some sense animated through leaven and truly perfect. This means that what was perfect was that which took upon itself for our sake the Word of God, which became incarnate without change (change) and abided with the verbal and rational soul, that is, that Christ accepted true human nature. Here it is testified that Christ is and was both perfect God and perfect man, to recreate the whole man.
This bread contains three things, in accordance with the tripartite soul and in honor of the Trinity: flour with leaven, which serves as a model of the soul; water, signifying baptism, and salt, signifying the mind and teaching of the Word, Who said to the disciples: “You are the salt of the earth” (Matthew 5:13), precisely as teachers, and also: “Have salt in you” (Mark 9:50) - knowledge and love together.
The bread also indicates that the Incarnate One is One of the Trinity. Having been baked on fire, it signifies that Christ, being God, was completely united with us and gave us his power and strength, or, better to say, completely united with all of our primitive nature.
55. Why is the bread brought for the sacred ceremony four-parted?
This is why the bread is four-part, and not round and unleavened (which the Latins use for sacrifice), because, as we said, it must be perfect. For God accepted the entire perfect man, consisting of the soul and the four elements, and because the whole world is four-sided, and the Word Himself is the Creator of the world.
Bread is fourfold both because Christ took on a body that included four elements, and because the Word incarnate sanctified all the limits of the world, both heavenly and earthly. And also because the very appearance of this bread forms the Cross of Christ, through which, being nailed to it and dying, God corrected us and the whole world.
56. About the fact that the Latins act incorrectly by bringing unleavened bread and, moreover, round ones, for Christ was incarnate, but the flesh itself is from the elements
The Latins say that the roundness and lack of ends of unleavened bread signify the infinity of the Divinity. What do we, Orthodox-minded people, say to this? Here we are not talking about theology, but the sacrament of incarnation and suffering is preached. The circumstances of the incarnation and crucifixion are depicted here. However, the image of the infinity of the Divine is not rejected and is not left with us, but is visibly transmitted through the seal on the bread. This is where he should be first and foremost.
That which concerns the economy of the Savior is fully contemplated in the bread and its four-part form; and the properties of the Divine are in the seal of the bread, which looks like a circle with a cross in the middle. Or the Savior Himself is depicted. All this together points to the beginningless and endless incarnate Word, Who at the same time remained God and appeared like us, in human form, Who truly became incarnate and suffered, remained in the image of God and appeared in human form.
Therefore, one should depict not only what belongs to the Divine, but also human properties (in Christ), so as not to think, like some heretics, that human qualities were destroyed during the Incarnation and that Christ was exclusively God, just as those who recognize in Him only human nature say.
But it wasn’t like that, and that’s not the teaching we accepted. He remains perfect in both natures - in the extreme union of the Divinity with His humanity. For He completely deified human nature and made it godly 5 in extreme union; but he also preserved His own, and is a perfect man - visible in a certain place, as well as a perfect God, present everywhere (abiding) and superior to everything, and preserving the properties of bodily nature.
Therefore, after the resurrection and incorruption, He was visible and tangible, and entered “by the closed door” (John 20:19).
Do you see now that Christ was both incorruptible and retained His Divine properties, that He is both uncreated and created, that He has two natures, although He is one in perfect Hypostasis? Stay true to Orthodoxy, do not bring dead and soulless unleavened bread, do not renew Jewish rites, do not reintroduce the (wooden) law, do not hold festivals on unleavened bread.
57. Against the Latins bringing unleavened bread
But what, the Latin says, does Paul say? That, they say, we should bring unleavened bread, bearing in mind the following words of the apostle: “Therefore let us celebrate, not with old leaven, not with the leaven of vice and wickedness, but with unleavened bread of purity and truth” (1 Cor. 5:8).
Oh, foolishness! - we, right-thinking people, will say. Is this how you understand what the preacher of God says? Oh man! He speaks these words, destroying the root and cause of sin. “Not with the old leaven of vice and deceit,” he says quite rightly. And you reject this leaven: the fornication of those who committed fornication in Corinth and all other uncleanness, because this is the whole purpose and this is what the apostolic word is about. “Cast out,” he says, “the corrupt one from among you” (1 Cor. 5:13). “Don’t you know that a little leaven leavens the whole lump?” (1 Cor. 5:6).
Vice, like a destructive disease, starting from one person, spreads to others. That is why it is said: “Purge out the old leaven, so that it may be new lump for you” (1 Cor. 5:7). May you be a new test in Christ, as new and sinless, like Christ, because Christ is a new man - Adam, and through Him you are unleavened, that is, not involved in sin - through baptism and peace.
“For our Passover, Christ, was sacrificed for us” (1 Cor. 5:7), who brought us out of sinful Egypt. This is Paul's thought and word. Be guided by them, reject and remove from yourself the leaven of sin and be completely uninvolved in it.
58. What does it mean: “the Kingdom of Heaven is like kvass”?
But do not run away from the leaven of incorruptibility, to which the Kingdom of Heaven is likened (Matthew 13:33; Luke 13:21), which gathers, unites and transforms those who believe in the Divine preaching. The woman, that is, the Church of the heavenly Bridegroom, “took this leaven and put it in three measures of flour,” in three categories of those being saved: slaves, mercenaries and sons; chaste in marriage and virgins, “until everything was leavened” (Matthew 13:33). All that was honored in the resurrection of the Kingdom of God is the Church, which gathered both the righteous who were before the law, and those who were at the time of the establishment of the law, and the righteous in grace, which the grace of the Gospel accomplished.
For the Savior Himself is truly Divine and pure leaven, the Bread of life and the eternal King; Having become incarnate and coming into the world, He saved those who lived before the law and in the law, freed them from their bonds and united them with those who believed in Him. And for another purpose He remains hidden, like pure and living leaven - to the extent of acceptability (by the creature), as it were, divided threefold into rational creatures, such as: Angels, saints who have gone to Heaven, and we who live and believe in Him.
“Until everything is leavened” - when everything is resurrected through Him and everything will be one, when our nature will participate in the glory of Him and His Angels.
59. Why is there unleavened bread in the law, but leavened bread in grace?
Be you yourself leavened in the Lord, and try to be the leaven of the Kingdom of Heaven, and do not rush to partake of the unleavened bread of the Old Law.
For the law is a shadow and a soulless image, alien to life, which is why it had unleavened bread, like dead and shadows corresponding to it, which were called not just bread, but unleavened bread, having only something in common with bread and bearing only the name of bread.
Be a partaker of the great sacrifice of Melchizedek, of which leavened bread (and not unleavened bread) and wine were a forerunner of the new sacrifice of Melchizedek, the eternal and true Melchizedek and the only Hierarch of Jesus Christ, about whom it is written: “You are a priest forever according to the order of Melchizedek” (Heb. 5:6). If you don’t want to, then perhaps you will offer a sacrifice along with unleavened bread, and partake of the dumb Lamb in the Jewish way, you will celebrate their festivals and accept unleavened bread as gifts, which our fathers forbade us to do, maybe you will accept circumcision, will keep the Sabbath? This will already become natural for you, since there will be nothing unworthy for you in Judaism, and you will often begin to communicate with Jews at meals. Thus, there will be little difference between you and these deicides and atheists; but we have nothing in common with them.
“The old things have passed away, everything is new,” says Paul (2 Cor. 5:17). And just as we have baptism instead of circumcision, so instead of a wordless sacrifice there is the Lamb of God, and instead of unleavened bread there is the leavened bread of the Kingdom of Christ, which is the Bread of Life. “Whoever eats this bread... will not die” (John 6:50–51), said the Lord.
If you still argue, as is your custom, and persistently prove by the example of the Last Supper, and say that unleavened bread was offered at it, because the legal (Jewish) Passover was celebrated on unleavened bread, then very many and completely true sayings of the greatest and divine men overthrow your insolence and foolishness. They show that leavened bread was not yet forbidden to eat when the Savior taught the Sacrament. The Gospel also testifies to this, preaching that it was not then the day of unleavened bread when Christ performed the sacrament of His Body and Blood. But this was before the Day of Unleavened Bread: “before the Feast of Passover” (John 13:1), it is said. He taught the Sacrifice when He created the Supper.
Then He also did what relates to washing, and this was before the Passover of the Jews. Look what is said about the day of suffering: “and they did not enter the praetorium, lest they be defiled, but that they might eat the Passover” (John 18:28). And about the time of the crucifixion it is again said: “Then it was Friday... that Saturday was a great day” (John 19:31).
And from the fact that the Gospel immediately adds: “Jesus took the bread” (Matthew 26:26), and does not add: “Unleavened” - as well as from what the Lord said: “I greatly desired to eat this Passover with you before My suffering” (Luke 22:15), it is completely clear what we are talking about. That is, that Christ, of course, did not want the Jewish Passover, which he often celebrated, but that He came to destroy the shadow of truth.
However, if He also celebrated the legal Passover, He did it first, and then passed it on to His disciples. And He wanted to convey it before suffering in order to be with us. So that what He said might be true: “He who eats My Flesh and drinks My Blood abides in Me, and I in him” (John 6:56). Therefore, He not only did what was required by law at this supper, but also washed and reclined, which is why there was not only baked meat, but also salt in which Judas dipped his hand. Consequently, that supper was not the time of the Jewish Passover, and the Savior then celebrated not only the Jewish Passover, but, mainly, His Passover, about which he said: “Do this in remembrance of Me” (Luke 22:19), and: “My flesh is truly food, and My blood is truly drink” (John 6:55).
And He Himself again testifies that the ancient things have ceased, saying: “For all the prophets and the law prophesied until John” (Matthew 11:13). Fairly, it means that He did not then desire the Jewish Passover from a dumb lamb and the blood of an animal, but wanted to pass it on to the disciples and passed on His own, which He Himself performed then only once and commanded to be performed forever.
Even if you foolishly rejected all this, as well as the testimonies of the fathers, even if the Savior, due to the circumstances of the time, then brought unleavened bread, you would have to do what is most perfect, that is, keep the New Testament, just as we accepted it, in order to do other things, exceeding the law, and so that our righteousness would exceed “the righteousness of the scribes and Pharisees” (Matt. 5:20).
Because we are free from the law by the blood of Jesus Christ, for “Christ has redeemed us from the curse of the law” (Gal. 3:13), says Paul, and there is no benefit for us in serving the law, since if we act according to it again, then “Christ will not profit you at all” (Gal. 5:2), says Paul again. Thus, having fulfilled everything for us, Christ freed us. Therefore He was circumcised, but we are not circumcised, but are baptized in the Spirit and eat not the flesh and blood of dead animals, but His Flesh and Blood.
So, it is too obvious that He taught the sacrifice of His terrible Bread and Cup, and not the passover under the law, since He says: “This cup is the New Testament in My blood” (Luke 22:20), and: “This is My Blood of the New Testament” (Matthew 26:28), just as before this, giving us His Body for food, He said: “Take, eat: this is My body" (Matthew 26:26).
But you cannot imitate this, you are so attached to unleavened bread, you cannot divide and teach the Body, as well as His Blood, although He says: “Drink of it, all of you, for this is My Blood of the New Testament” (Matthew 26:27–28). You do not do this either, and you do not give the Cup to those who come to you to receive communion: you have allowed so many innovations in everything.
But we in Christ perform sacred acts in His image, and we break bread as He broke it, and we eat as He said, and we give it to the faithful, and we offer perfect bread, since He is also a perfect man. And we also do this as a sign of the end of the Old Testament sacrifice, since its time ended when the Truth appeared.
Meanwhile, we also believe that the Savior also consecrated leavened bread, perfect, on the Passover, which He desired, although He had previously celebrated the legal Passover. When He reclined and had salt, in which Judas dipped his hand, then, obviously, He did not celebrate the Passover under the law, for in it, as the law prescribed, everything in it was baked on fire, and not boiled in water.
So, it is true that He celebrated the lawful Passover at another time, and then He celebrated His Passover, which He desired. And I say this often, desiring myself in Him, by His grace, to eat this living Passover always, now and in the next century. I pray about this at all times for myself and for all my brothers.
And consecrating the sacred cup in Him, Christ our God, who gave Himself to us, we, as commanded, give in love to all the brethren to drink from it, becoming one, as He prayed (John 17:11), and being one with Him and with the Father and the Spirit, as He said (John 17:21).
But enough of this. Being carried away by the word, we said more than we intended to say in a short essay.
“Everything that needs to be said has been said, Vladyka, and thanks be to God for that.” Your words confirm us and impart great understanding and firmness of spirit in Orthodoxy and truth.
“Very many, brother, truly divine and exalted men spoke about this, and I, unworthy, would consider it unnecessary and arrogant for myself to talk about the same thing. However, love prompts me to do this. So, accept from me what I am able to tell you. Seek more perfect instructions from more perfect people - and you will be taught, because it is said: “Everyone who asks receives” (Matthew 7:8).
60. About what happens at the proskomedia
So, the priest takes leavened bread from the middle of the bread, showing by this action that the Savior took flesh from our nature, and not from another nature, and from one blessed Wife and Holy Ever-Virgin Virgin. And having filled the cup with wine and water, according to the custom of his ancestors, the priest brings other particles to God. And by the fact that wine and water are poured into the cup, the event itself is depicted, for it is said: “one of the soldiers pierced His side with a spear, and immediately blood and water flowed out” (John 19:34).
Thus, this is the Cup from the very side of the Savior, Who said: “This is my Blood... which is shed for many” (Matthew 26:28; Luke 22:20).
The blood was poured out with the water, as the Gospel says, and we drink from this side. Chrysostom, who is rejected by the Armenians, often speaks about this, and the ecumenical fathers also speak about this. And everything that flowed from the side of the Savior must be communed, since it flowed from the body of the Lord, and precisely from it, and not from another, although one is called blood, and the other water. And this indeed, as is attested, are blood and water. For since the two sources had to appear, by which we are reborn and live by the Spirit, they flowed out for us from Life itself.
Therefore, it is always necessary that in the composition of the Sacrament, in the terrible Chalice, there should be both wine and water, and not just water, as the wicked heresy of the Hydroparastatians says, which overthrows the tradition of the Sacraments.
Like the atheism and wickedness of the pagans, the heresy of the Armenians rejects wine as something evil and does not reject drunkenness. This happens due to the slander of the most cunning demon that excites them, irritating them against us, Christians, to the rejection, obviously, of the most sacred Sacrifice, or, better said, to their shame and removal.
And more than one wine is denied by the Armenian heretics, who obviously want to refute one “heresy” and fall into a worse one, as happened to them in other respects when they deviated from the truth. Thus, wanting to refute Nestorius, who preached division in Christ and taught separately about the Word, and separately about humanity, they came to the point that they began to say that there is one nature in Christ. By this they, the unfortunate ones, rejected His incarnation. For how did God the Word become incarnate if He has one nature? And what kind of nature is this - Divine or human? After all, they exclude one of the natures.
Thus, they go against Divine dogmas. Chrysostom also rebels against the heresy of the Hydroparastats, citing what the Lord said: “I will not drink of the fruit of the vine” (Luke 22:18); grapes produce wine, not water. Chrysostom rejects heresy, but does not reject water, for he did not say: “Only wine without water,” but, “grapes produce wine, not water.” Therefore, there must be wine, but also water must be with it, since both flowed from the Divine rib. However, the machinations of the deceiver led many astray from the path of truth.
We follow the royal path: just as we were taught that blood and water flowed from the life-giving rib, so we pour wine and water into a cup and offer it to the Holy Trinity along with leavened bread. All this has been received by us from Christ our God, and His apostles, and our fathers. So from ancient times it was handed down to us to bring leavened bread and a cup of wine and water. Sacred prayers, ancient tradition, and custom testify to this.
This is indicated by the Divine Liturgy of Chrysostom and even more clearly by the liturgy of St. Basil. For after the words: “And we received the bread in our holy, and most pure, and blameless hands, and showed it to You, God and the Father, giving thanks, blessing, sanctifying, breaking, giving,” he adds, “in the same way we received the cup of the fruit of the vine, dissolving, giving thanks, blessing, sanctifying, giving.”
Do you see? “We will take,” it says, “from the fruit of the vine and dissolve it,” that is, mix it with water, which is denoted by the word: “dissolve.”
Yes, and the divine Jacob in the sacred liturgy called by his name, and it is served in many places, says this: and let us take the cup, and dissolve it from wine and water. And all our fathers offered this in the Ecumenical Churches and Apostolic Sees, and from them from ancient times the very tradition of the life-giving Sacrifice passed down to us. According to tradition, we received it not from some private individuals, not in a corner, but from ancient times from all the successors of the apostles and confessor-fathers who shone with miracles. From the fathers who gathered together within our borders, and especially in the Christ-loving city of Constantinople, which in Christ was founded, and spread, and is preserved by His All-Holy Mother. It was in Constantinople that the Second Divine Ecumenical Council approved the Creed compiled in Nicaea.
Often gathering together from all over, then and after, and often performing sacred acts together, all the fathers diligently conveyed to us what relates to occult teaching. And the Church, especially the Church of Constantinople, very precisely contains pure, right and undamaged faith in Christ and Divine dogmas, immutable from the beginning. For in it piety was everlasting, and shepherds equal to the apostles appeared, and it had as its foundation the supreme and first-called apostle. For it was created and preserved by Christian kings - Constantine and others, who were zealous for Christ. And during disputes about Divine dogmas and other sacred traditions, not only one high priest in it issued laws, but by the command and diligence of pious kings, bishops were gathered who observed piety throughout the entire universe.
And the Roman high priest was present at these meetings either personally, as Agapit once did and then Martin, or he sent locums. Bishops were also present: Alexandria, Antioch and the bishop of the divine city of Jerusalem, and in addition, from all countries gathered and elected, who, unanimously resolving doubts, protected and duly affirmed the pure and true teaching. And they received it from the apostles.
So, when some started talking about circumcision, then Paul and Barnabas did not dare to lay down the law themselves, but left it to the council of the apostles, from which they received in writing what needed to be done.
Then not only Peter kept his word, but also James, and John, and the others. And thus they expressed their opinion in a letter to them to Paul and Barnabas.
And even before that, Peter, when it was necessary to choose an apostle to complete the number of twelve disciples, did not decide to do this himself, but consulted with many and did this with them. And when, after a revelation received from God, he chose Cornelius, then in very many words and with the help of the witnesses who were present, he assured the other apostles that this was from God, and not from him, so that the apostles accepted Cornelius.
In a similar way, Paul began his sermon and took counsel about it, so that he would not walk in vain - Paul, bearing Christ within himself, always moved by the Holy Spirit.
So, who would dare to expose himself without being appointed by God and the servants of God? And who could anyone proclaim as his teacher, in opposition to the fathers: one, two or many, establishing false dogmas and secrets not received from the apostles and fathers? For such should rather be called false teachers, who teach differently and establish new things, contrary to what has been accepted and approved by everyone, both in general meetings and distributed everywhere by all the fathers.
The sacred paten contains the most sacred bread, and the divine cup - wine and water, brought to God. And the priest himself, taking another prosphora, takes out with a copy one particle from the seal located in the middle of it and brings it in honor and memory of the Mother of God, then places it on the paten on the right side of the sacred bread. The bread itself is also an image of the Body of Christ, and this particle is the Virgin One who gave birth to Christ.
So, since the truth is preserved in the image, then, as it is said in the psalm, the Queen appears at the right hand of Her Son and King Christ, receiving, like the Mother, the first honors, for what is on the right side is considered first.
62. About the particles offered at proskomedia for the saints and all the pious
Taking out particles in a cross pattern from another prosphora, from the seal, with a copy, the priest commemorates all the saints and places the removed particles on the left side.
He takes out one particle in honor and memory of the honest Heavenly Forces - and this is how it should be, because they served the sacrament of incarnation. For they have united with us, and we form one Church with them. They wish to penetrate into the Sacraments of the Church, striving themselves in degrees of ascension. They remain with us, being our guardians and intercessors before God.
The priest takes out the second particle in honor and memory of the honorable Forerunner and all the holy prophets and righteous ones who foreshadowed the incarnation of the Lord.
The third particle is in honor and memory of the holy and all-praised apostles, as the servants of Christ, as the first priests and teachers of the faith, and those who after them were zealous for piety - the holy hierarchs, the holy and victorious martyrs and the venerables with all the saints.
Then - a particle in honor and memory of the next or celebrated saint, as well as our father Chrysostom, or Basil the Great, depending on whose liturgy it is.
And again - for all the saints together, since they are all united in Christ and since it is necessary, after remembering the Lord, to remember His servants. And firstly, as it has been said, about She who gave birth to Him without artifice, through Whom the sacraments of our salvation were accomplished. Then - about the holy Angels, as those who served the Sacrament and through it united with us and protect us. Then - about the prophets and righteous people who foreshadowed the Sacrament, between whom is the highest and the seal - the Baptist. Then - about the Godseers: preachers and apostles who enlightened the world. After that - and about their successors: the hierarchs and those who were the fruit of the preaching - martyrs and saints. Finally, about everyone together, since through this sacred Sacrifice everyone together: both angels and holy people - were united with Christ, and sanctified in Him, and through Him they are united with us.
“Those prayers,” says the priest, “visit us, O God, and grant us all the petitions for salvation and eternal life.”
Do you notice that the particles symbolize the saints and are brought in their memory and honor, and through them for our salvation? And the saints, as those who labored for Christ, in this terrible Sacrament become partakers of even greater glory and ascension - through the communion of the saving Sacrifice. They reconcile us with Christ and unite us, especially when we remember them.
However, the particles are not transformed into either the body of the Lord or the bodies of the saints, but are only gifts, offerings and sacrifices made from bread - in imitation of the Lord. These gifts are offered to Him in the name of the saints. And during the sacred rite of the Mysteries, through connection and communication with the saints, the particles are sanctified and bring sanctification to those people for whom they are currently serving at the altar. At the same time, through particles for the saints, consecration descends on us, just as it happens through prayers when we remember these saints or when we bring something to churches to their relics or icons. The saints themselves accept sanctification from God, and by accepting offerings from us, through them they sanctify us.
So, if on other occasions they can accept an offering in honor and memory of themselves, then much more will they accept it during the most sacred Sacrifice. For, although they immaterially and mentally participate with their souls in the communion of Christ, yet through the sacred act that He commanded to perform for the world, they, as having labored and glorified with Him, have a share in His greatest glory.
And the most Divine Angels, as united with us and serving the Sacrament, are partakers of grace. Especially the Mother of God the Word, who served the great economy, is the instrument of God’s union with us. She is the root of this Divine Sacrifice. For She became the parent and author of the life of the Creator in the flesh. Therefore, She, first of all, receives glory and the closest illumination from the One who was incarnated through Her inexpressibly, virginally and holy, Who united with us by His extreme goodness.
Therefore She stands at His right hand. Therefore, on the right side of the sacred bread, we put a particle for Her, thereby expressing that She is higher than everyone else and closer to God.
On the left side we put the particles for the Angels and all the saints, since they all occupy second place, or, better to say, a level that does not reach Her greatness. For they already receive illumination through Her. And we, first of all, are saved through Her (through the mediation of the saints). In the same way as through Her they connected with God.
Only after this does the priest bring other particles. First of all - for the bishop, since he is the source of the priesthood. Then - for the entire priestly rank, for those serving the Sacrament, because the worker must be received in advance, as Paul instructs (2 Tim. 2:6). Further - for the Orthodox kings, defenders of piety, for their salvation and for the Christ-loving people. After them, if the service is performed in a monastery, he brings particles for the ruler and other brethren, and if in a church of some kind, then for its builder or for the one who performs the memory and for those gathered there, also for the one who brought gifts and for those for whom he brought gifts. Finally, for those who have fallen asleep in Christ, for the entire priestly and monastic order. Further - for all the faithful who have died Orthodoxy, and for those whom the priest himself wants or needs to remember.
In conclusion, the priest places a particle in general for every soul of Orthodox Christians and, turning his words to God, reads the entire prayer that we say at the litany of the all-night vigil: “Accept, O Lord, this sacrifice on Thy heavenly altar for every Christian who grieves and is embittered, who requires Thy mercy and help,” and so on to the end.
He places these particles for the living and the dead at the bottom of the sacred bread, since they were offered for us, the humble, who require propitiation and intercession and expect great mercies from God. But it must be noted that when communing the most terrible Mysteries, the priest must be attentive, must take not from these particles, but from the Body of the Lord, and give communion to those who are approaching.
Of course, it is true that through the union with the All-Holy Blood everything became one and that communion of the Blood of the Lord also occurs when someone partakes of a particle. But since every believer must partake of both the Body and Blood of Christ, the priest must administer Communion to those who come, taking the Body of the Lord along with the Blood with a spoon. And although all the particles, being placed in the Chalice, communicate with the Body and Blood of Christ and the one who receives the Body and Blood partakes together with the particles connected with them, I think that it is better for the priest to commune with attention and take with a spoon only from the Divine Body alone, and not with the particles together.
In this divine image and action of the sacred proskomedia we see in some way Jesus Himself, and we contemplate His entire united Church. In the center of everything we see Him, the true Light, eternal life, acquired by Him, sanctified and preserved, for He Himself is present in the form of bread placed in the middle. The particle on the right side depicts His Mother, and on the left are the saints and Angels, and below is the pious assembly of all those who believed in Him.
Here is a great mystery: God among people and God among gods who received deification from the true God - by nature, incarnate for their sake.
Here is the future Kingdom and the revelation of eternal life. God is visible and acceptable to us!
There is no place here for infidels and other-wise people. “What does light have in common with darkness?” (2 Cor. 6:14) It is said that angels will take away the wicked from among the righteous. Therefore, the priest should not offer particles for non-Orthodox people or perform their commemoration at all.
It is also impossible to offer particles for those who clearly sin and live unrepentantly.
Because the offering serves them to condemnation, just as communion serves to condemnation for those who partake of the terrible Mysteries without repentance, as the divine Paul said (2 Cor. 11:29).
63. Why is censing done after proskomedia?
Having thus performed the proskomedia, the priest brings the gift of incense to God in thanksgiving for the sacred act performed and the coming of the power of the Spirit, for incense serves as His image. This is also evidenced by the prayer, which says: “We offer a censer to You, O Christ our God, into the stench of the (spiritual) fragrance, which is received into Your heavenly altar; send down upon us the grace of Your Most Holy Spirit.”
At the same time, the priest honors God with the offering and aroma of incense and expresses that he acts under the overshadowing of the Spirit and that from this Sacrament the grace of the Spirit has been poured out on the world.
64. What do the star, sacred veils and air mean?
Therefore, having first shown a star in honor of the Savior, the priest places it over the bread, saying: “And the star came ... a hundred above, where the Child was” (Matthew 2:9), symbolically depicting what happened at the Nativity of the Savior, since the sentence, as we said, depicts both a cave and a manger. Then, taking the cover of the paten, which, together with other covers, signifies the shrouds, he pronounces the words of the psalm, depicting the incarnation of the Word: “The Lord reigned, clothed in beauty” (Ps. 92:1), etc.
Next, the priest places a veil on the Chalice - one or more, while proclaiming: “The heavens have covered Your virtue and Your praises (συνέσεως - reason, knowledge), and the (whole) earth is full" (Hab. 3:3), which also indicates the incarnation of the Lord. As God, Jesus Christ fills the heavens with His perfection and reason. That is, the earth is filled with knowledge. Him, because when He became incarnate, the whole earth knew Him together with the Father and the Spirit. This verse is proclaimed over all chalices, even if there were several of them, for what is offered is one, and the Cup is one, and in different vessels there is one Body of one Christ and His one Blood.
Then, having bowed, the priest lays down the air, which signifies both the firmament, where both the stars and the shroud are established. For the body and blood of Jesus, who died and was anointed with ointment, are often surrounded by air, and it is called a gravestone (επιτάφιον).
Thus, the entire Sacrament is clearly depicted here, as if in abbreviation. For the coming of the Lamb-Christ from Heaven was predicted, and He was in the flesh in a den and a manger, and at the same time, at His very birth, He foreshadowed His future sufferings. Thus, the star that stood over Him pointed out Him to the wise men, and Herod instigated persecution against Him. And Simeon, taking Him in his arms, said that “This One is destined for the fall and rising of many in Israel and for the subject of controversy, and a weapon will pierce Your own soul” (Luke 2:34-35). That is why the suffering of the Savior is pre-depicted at the proskomedia.
Further, having presented the Gifts of the Divine Offering, as dedicated to God and offered to Him, as a substitute for the All-Holy Body and Blood, the priest reads the prayer of offering and calls on God and the Father, who sent His Son to us - this Heavenly Bread, to bless the offered Gifts and accept them into the heavenly altar. He also calls for remembering both those who brought them and those for whom they offered them, and to keep the celebrants uncondemned during the rite.
Having then completed the dismissal, the priest censes in a cross shape both the offering itself, the sacred meal, and then the entire altar, thereby expressing that all gifts are communicated to the saints from the Primary Source, God, and through the saints to others.
Some, as we know, incense both the entire church and the people, as Saint Dionysius points out when he says that before the liturgy, incense is performed throughout the entire church, starting from the altar (throne) and returning again to the altar, as a sign that the beginning and end of all good things is God, and the altar is His throne and place.
Therefore, during any censing, this rule is observed: the one performing the censing begins at the altar and ends with it as well. Since the bishop is the image of Christ and has His power in abundance, and since each representative of souls represents Christ, then the same is done in relation to them. The bishop first blesses the censer, as if he were offering it to God, and then - after the sacred meal and holy icons - he is the first to be censed. The others are already behind him. After which they incense him again, since he is both the beginning and the end of sacred rites, and the dispenser of divine gifts. And in imitation of this, there is a custom to do this in relation to superiors who have priestly ordination.
The censing at the beginning of the sacred rite, not only inside the altar, but also outside it, in the church, can be seen performed in the great Thessalonian church - precisely when, during the first entrance of the sacred liturgy, the censer is carried out from the altar, with which the deacon incenses the Gospel, the bishop and the priests serving with him, which signifies the heavenly grace and gift poured out on the world through Jesus Christ, and the fragrance of the Spirit, by His power ascending again to Heaven.
This is how we always do it in the name of Jesus Christ. This is how we generally carry out proskomedia. During it, all the elders bring particles for whomever is necessary, and especially for those celebrating the holiday, for the bishop and others for whom it is necessary.
And the deacons, all without exception, commemorate whomever they want through the elders, because the deacons themselves cannot make offerings, since they do not have the gift of communion. They are ministers and have only official dignity. If they cannot put on sacred clothing without the blessing of the bishop or priest, and if they cannot begin any sacred action without the presbyter or without the blessing of the presbyter, then how will the deacon himself make the offering? If the rule forbids a deacon to receive communion of even consecrated honorable Gifts before the priest (so that everyone maintains his rank), then how will the deacon bring the Gifts?
That is why the custom that previously existed in Thessalonica, and now exists on Holy Mount Athos, for deacons to make the offering, is not decent and is not entirely consistent with the purpose of deacons: attention should be paid to this. If any of the deacons wants, out of his own need, to bring particles to God, then let him do it through the presbyter.
When the presbyter takes the prosphora and the copy and, taking out a particle, says: Accept, Lord, this sacrifice for such and such, in honor and memory (if he makes an offering for one of the saints) or for propitiation and remission of sins (if for someone living or dead), then the deacon with each particle says: remember, Lord, in honor and memory (whichever saint he desires), or for remission of sins (anyone who for whom he needs to pray). However, it would be better and more correct to say to him: remember, Vladyka, so and so (whom he wants to remember). For it is not proper for him to raise his voice to God in the presence of a priest.
Then the first of the deacons is given a sign by the bishop to begin the liturgy, because without the bishop nothing can be done, as the Great Bishop Jesus said about Himself: “without Me you can do nothing” (John 15:5).
So, the deacon calls on the priest to bless the Lord. The priest blesses God - the priest who performed the proskomedia in the sentence. Then the service follows the usual order, which we, to the best of our ability, have explained in more detail in the interpretation of the liturgy.
65. Who does the bishop represent and who do those serving with him
Let us briefly say here that the priests in the altar represent the first ranks of Heaven. The bishop is the Lord, and those with him are the Angels who served in the mystery of the Divine Incarnation, and the preachers-apostles.
66. What does the holy altar signify, and what is the sacred meal?
The altar represents the Holy of Holies, which exists above Heaven, and - Heaven.
The sacred meal depicts the Throne of God, the place of the Resurrection of Christ and His holy tomb.
The church is an image of both the Heavenly abodes and paradise.
And the outer parts of the church and the porches symbolize the earth created for our sake and what is on earth.
The descent of the bishop, as it were, to the west in the bishop's vestment, signifies the descent of the incarnate Lord together with the holy Angels to earth, and even to the most remote countries of the earth, and to hell itself, and at the same time - the overthrow of the prince of darkness and the release of souls kept there from eternity.
Therefore, the first entrance means the descent of Christ to earth, death, Resurrection and Ascension, for He accomplished this in His first descent to earth. That is why antiphons are also sung before the entrance, namely three: in honor of the Trinity. They glorify the Mother of God and the faces of saints. Then the Only Begotten Son of God is sung, because He, one of the Trinity incarnate, for our sake chose His Mother and the faces of the saints who serve as intercessors for us. Yes, and He Himself is the Intercessor for us before the Father, having become incarnate for our sake.
The chanting prophetic songs point to the prophets, since the prophets of old preached Christ.
The priests, emerging from the altar with deanery, depict the first divine angelic ranks and, marching to the bishop, express joy in Christ, about His victory accomplished by the Cross, Resurrection and Ascension, and point to His coming expected after all this.
When then the bishop is the first (and after him all the priests) bows his head and prays, this clearly indicates that the Lord has descended to us, died, and was buried, and descended into hell.
Then, when they rise after prayer, this depicts the Resurrection, which is also indicated by the sacred Gospel being raised above everyone, and the deacon’s exclamation: “Wisdom, forgive” (σοφια, ορθοι) - for the Lord with His Resurrection raised us and exalted us.
Therefore, after this there is a procession that marks the Ascension, and a greeting similar to that which the Angels pronounced at the Ascension of Christ: “Who is this King of glory?” (Ps. 23:8).
Therefore, the bishop depicting Jesus ascending into Heaven is welcomed as he ascends. The servants say: “For many years to come, sir!” - testifying that they welcome not a person, but Jesus Christ - the great King and Bishop, who founded the pious kingdom and bishopric on earth. For this reason, the bishop who bears His grace is welcomed as Christ, or, better to say, Christ is welcomed through him.
The bishop walks and is supported by deacons, as if by Angels. He is also met by singers and welcomed by them. The gates are pretended, in accordance with the words: “Take the gates”; and when the bishop kisses them (because Christ is the Door of the sheep above and of life), the gate is opened. For Christ has opened for us the entrance into the Holy of Holies with the veil of His flesh.
The bishop blesses those who open the gates, because Christ is the Lord of hosts, and immediately burns incense around the altar, because the altar is the throne and resting place of God, and the image of Christ Himself, slain and living, and mentally present here as a Sacrifice, and constantly performing sacred acts. This throne marks both the throne of God in the east, in the heavenly world, and the seat of Christ in Heaven at the right hand of the Father.
The degrees signify the ascension and ranks of the Angels and the highest sanctified men; Deacons do not sit on them either.
After the incense there is then a proclamation of kings and bishops, for Christ, having completed the dispensation and ascended, appointed pious bishops and faithful kings to serve.
Then the bishop, with dikiriy 6, overshadows the sacred Gospel, pointing to the two natures in Christ, Who by Hypostasis is one and undivided.
Then, during the singing of the Trisagion, again with the words: “Glory to the Father and the Son and the Holy Spirit,” he makes the overshadowing of the trikirium, because the Trinity is threefold in persons and one in nature. And also because the Gospel illuminated the whole world with the knowledge of the Trinity, as with light, as well as with the knowledge of the two natures of one from the Trinity - the incarnate Christ.
Then the bishop prays for this to grow as living and life-giving, and joyful, and planted grapes from above. Then there is an ascension to the sacred co-throne and pulpit, which represents the image of Jesus Christ ascended to Heaven, seated at the right hand of the Father.
Following this comes the divine reading of the Apostle, because Christ, having ascended, sent disciples to preach the Lord to the whole world.
Then, after Hallelujah, the sacred Gospel is read on the pulpit, because the apostles preached it when they went to preach. And since the sermon about Jesus Christ and the gospel verbs are the verbs of Christ Himself, the bishop, as a servant of Christ, puts aside the omophorion during reading. But both before and after reading, he teaches peace and blessing to the reader. Before reading - so that he receives the power to preach, and after reading - as a reward for preaching. In the same way, he teaches peace and blessing to those who read the apostolic broadcasts. However, he does not teach the world himself, but through the first bishop or presbyter after him, because then they act as apostles, and the first bishop as Christ.
That is why the bishop himself teaches the world before and after the Gospel, as representing Christ, and they - before and after the Apostle, as holding the rank of apostles. And they do not do this on their own, but they teach peace, having received the blessing, because the word of peace is characteristic of Christ and left by Him as our inheritance.
Immediately after the bishop descends from the co-throne, a prayer is performed for the kings 7: because, having conquered the world by preaching, Christ called from unbelief to faith and founded a pious kingdom, and blessed through the bishopric.
Then there is the bringing out of the catechumens, which marks the separation of sinners from the righteous at the end of times, after the general preaching of the Gospel. For after the Gospel is preached throughout the world, as a testimony to all nations, the end of the world will come, according to the words of Scripture.
Therefore, after the great exodus of the catechumens, a second great entrance takes place, marking the Second and Glory Coming of Christ from Heaven. That is why this entrance is performed with the greatest solemnity (δορυφοριας), for the sake of the brightness of the glory of the Lord with which He will then come. At the same time, an omophorion with an image of a cross is carried in front, which serves as a sign of the Coming of Christ, which will then be in Heaven, as it is written.
Next come the candle-bearers, and the spear-bearers, and the mysteriously walking Christ - the Bread of Heaven and the Cup of unceasing joy, life-giving and endless joy. Here He is seen as one slain in a lamb, because then He will be seen both alive and wounded. Some will see the One on whom they attempted murder, that is, the deicide. And we who have believed in Him will rejoice in Him, for “by His stripes we were healed” (1 Pet. 2:24).
Then the doors are closed, because this will be the case in the future. And what is happening above becomes invisible to those below and in the distance. For the Mysteries are not revealed to everyone, because even then Jesus will be hidden for many and little by little Jesus will be revealed. Then the gates open, just as then those who stretch forward and are more perfect will have access to contemplation commensurate with their powers.
After the proclamation of the confession and the recitation of the Creed by everyone, the testimony of love and unity through kissing is completed and revealed to Angels and people, for then there will be like-mindedness, and everyone will be friends and lovers for each other. And Jesus, the most perfect Sacrifice, will be among all his saints, being for all Peace and Unity, Priest and Sacred One, uniting everyone and uniting with everyone. However, it depends on each person’s condition. For not everyone will directly be partakers of Him, but some will directly and without veils approach Him, as celebrants and admitted to the contemplation of the highest Mysteries.
67. That on earth, as in Heaven, the Mysteries take place and partake of them according to order, inside and outside the altar, the sanctified and the laity
The fact that this is so is shown during the service by the first bishop, approaching the mysterious Sacrifice, touching and performing it, and depicting Himself who was sacrificed for us. Others, through his medium, participate in Her and partake of Her.
Therefore, even at the altar, bishops and priests, although they are concelebrants, do not approach Her, as the leader does. Others, again among those who have been consecrated, occupy an even lower rank and cannot pronounce what the higher ones pronounce, and proceed to the terrible Communion after those named, like clergy who have a subordinate degree. After them, all the others take their place in front of the sacred doors: subdeacons, readers and singers.
Then, again in accordance with the existing rite, the monastics receive communion, as having an advantage over the people. Immediately next in order are the laity, for they are not all equal. Some stand firmly in the faith, while others are repentant.
All this, in relation to each of those entering into communication with God, shows his rank in church life and the measure of ascent in the spirit, as well as the conformity and proportionality of Communion. And the kiss together with the confession of faith shows agreement in the confession of God, peace and love. After the kiss, the sacred rite of the Sacrament is performed by invoking the Spirit, because the power of the Trinity is one. Moreover, in the incarnation of the Son, the Father participated with His benevolence, the Son was self-acting, and the All-Holy Spirit was cooperating.
After the sacred rite, everyone is commemorated for the sake of the saving Sacrifice. The saints are also remembered, since they suffered for His name and are now glorified with Him. Mostly, the Most Holy and One Mother of God is remembered, because both then and now She was and is the common salvation of the whole world, and we all glorify Her, for through Her we hope to receive salvation.
After the remembrance of all, the bishop proclaims a petition, as if the conclusion of all petitions, that the Lord would allow us with one mouth and one heart to glorify Him in the Trinity and that the mercies of Jesus Christ, the great God, who was incarnate and given as a sacrifice for us, and the sacramental and present one, would always be with us.
Then the priest prays for the granting of us the grace of sonhood and asks that we, by nature creatures and slaves, be worthy to call Heavenly God Father, for the sake of His Consubstantial Son, already sacrificed in the Mysteries and present.
After prayer, giving peace and bowing the head, which shows that we are servants of God and united in faith, the life-giving Bread is offered up, which is an image of the Savior’s crucifixion for us, and also means that Christ Himself came and gave Himself to us. For He was crucified for us, and mysteriously reveals Himself to us as having suffered for us.
Therefore, the primate proclaims: “Let us attend” - so that we listen to the Sacrament. And then he adds: “Holy to holies” - showing that the Crucified One is holy and all who commune with Him must be holy. Everyone cries out with faith: “There is only one holy, one Lord, Jesus Christ,” pronouncing a confession that, as Paul says, will happen in the future. For through this Only Begotten Son, who was incarnate and crucified, we were sanctified, and delivered from death, and received immortality. Even then he will be an object of contemplation and pleasure for us. For before we died, seduced by the desire to be equal to God and striving ahead of time to become immortal and gods, but now we have risen and live, and become partakers of the gifts of God, and are deified. They are deified because when the immortal God became incarnate for us, took on the form of a slave and a mortal, became like a creature and truly appeared as a man, and gave Himself up as a sacrifice for us, an event occurred that was the opposite of the transgression of the commandment.
So, our desire to become gods through breaking the commandment was insane, because it is impossible for us, creatures, to become gods. But the economy of God the Word, as the only omnipotent one, is true and good and served for our salvation. Therefore, He closely united with us (which was done for our sake), and died for us in the flesh (which was the height of goodness), and by His death gave us immortality and the glory of the Divine. Look what a Sacrament!
This is followed by the breaking of the sacred bread. For for our sake He who is not crushed is divided so that all may become partakers of Him, and for our sake He is divided, uniting us with Himself and making one, for which He prayed (John 17:21).
Unity is accomplished through the Chalice, by placing the Divine Bread in the Chalice, because Christ is one and is seen together both in the Chalice and in the Bread. And He alone is our strength in the bread, and our joy in the cup, and our peace.
Next comes communion, because the goal of everything is communication with God, and this is the pinnacle of all blessings and the first object of desire. And it, as we said earlier, occurs according to rank, for the sake of decorum and truth, and pious humility: everyone in his own rank becomes a partaker of the Mysteries.
For the Lord, being just and true, gives Himself to us all in righteousness. Therefore, only the first bishop directly communes with Him, just as among the Archangels, according to Dionysius, the first partakers are the first, through them the middle ones, and after them the rest. Therefore, bishops and priests also commune through the bishop, and all other priests and deacons through the priests.
When the sacred remains of the Divine Bread are subsequently placed in the sacred chalice, it appears to the people. This is Christ, His true Body and Blood, which He consecrated for us - His chosen people, and grants us to taste, contemplate and touch. Therefore, the sacred people rush to Him with their spiritual eyes, worship Him and ask for what is necessary for salvation.
The deacon proclaims that we should approach with the fear of God and faith, so that anyone, having begun to receive communion, does not receive condemnation for himself.
The bishop teaches those who have come the Gifts with a spoon: this is in accordance with the vision of Isaiah. For, as it has been said, everyone should not directly partake of the Divine and terrible Gifts, and, moreover, in relation to divine objects one must be God-fearing and humiliated. If the Cherubim trembled, then we should tremble all the more, especially when we see not an image, but the Truth Itself. Therefore, one who is about to receive the Holy Mysteries must bow to the primate or priest dispensing the Divine Mysteries and ask for their forgiveness, as before from all the faithful. And bow to the ground with all your soul to the Living Bread with Blood, which is in the Chalice. Then one should fold one’s hands crosswise, as a sign of slavery and confession of the Crucified One, for one approaches to commune with Him, and then approaches with fear, trembling, and humility of heart.
At this time, Communion is taught. First come the subdeacons, who commune every time at every sacred rite, and they are not allowed to commune at the altar, because they are lower than the deacons, since they were not ordained at the altar. Behind them are the readers and monks, and after them are the laity. For, except for bishops, presbyters and deacons, no one else receives communion at the altar, since only these three degrees are ordained at the altar. The rest commune outside the altar and without taking the Divine Bread into their hands, as being lower in rank and having the last degree, even though they surpass others in virtue. Therefore, everyone should observe his rank, as Paul commands, saying: “Each one remain in the rank in which he was called” (1 Cor. 7:20), so that the basis of virtue can be found in everyone - humility, which is also in the Angels. Likewise, in the future, everyone, as Paul again says, will be in his own rank.
Then a blessing is given to the people, as if from the Savior Himself. It is taught by the primate, who prays for the salvation of everyone.
Then he again burns the Holy Gifts on the throne, speaking the words of the Ascension (Mark 16:16-18) and thanking Him who became incarnate for us, and suffered, and was Risen in the flesh, and Ascended into Heaven, and lives, and filled the whole earth with His glory.
Then, having blessed God, he gives the remains of the Holy Gifts so that they can be transferred to the offering and consumed by the deacons.
Meanwhile, the second of the priests, outside the sacred altar, proclaims the prayer behind the pulpit for the people, sending up this last prayer and performing the work of the bishop, because the beginning and end of prayers are his work. However, the bishop at the altar mysteriously lifts up this prayer to God, and therefore blesses the priest as his servant when he approaches after saying the prayer.
Then the bishop himself, having folded the orithon, laid down the Gospel and kissed both it and the sacred altar, shows by this that after he has performed the liturgy, he has already been consecrated and united with the altar. Then he goes out to the door of the altar and distributes the antidoron to the people, because the people do not enter the altar and because the Most High condescends to the humble and bestows Himself upon them in many different ways.
68. About the antidora and the fact that this is consecrated bread
Antidoron is consecrated bread offered in the offering, the middle of which, being removed, was sacramentally performed and became the Body of Christ. Therefore, the antidoron is given instead of the great gift of terrible communion. Since not everyone is worthy to receive communion, the antidoron is given instead and is very accurately called the antidoron, because it also communicates the gift of God’s grace. For this too is consecrated bread, signified by a copy when sacred words are pronounced over it. However, receiving the antidoron is not communion with the Body of Christ. For Communion is a Mystery, and the antidoron only bestows sanctification and communicates the divine gift received by it through the words spoken in the sentence.
Finally, having again signified the people and asked for a blessing from the Lord, the bishop performs the dismissal, calling on the true God of our Christ, through the intercession of His All-Holy Mother and all the saints, to have mercy and save everyone, thereby instilling and testifying that we are saved and will be saved through the economy and priesthood of the Savior, with the assistance of the prayers of the Mother of God, the Servant of the greatest Sacrament, and all those sanctified through Him.
Following this, the choir of singers prays with a song for the kings and for the bishop himself, not just greeting the people, but praying for the preservation of the faithful kingdom and the bishopric, and for the fact that the work of sacred rites will forever be performed for us without restraint.
Then, having again celebrated the singers and the people and prayed, the bishop says to himself: “Now you forgive” - and so on, remembering the holy righteous Simeon, when he accepted Christ into his arms, and takes off his sacred vestments. Having prayed and given his leave, he thanks the Lord for everyone and, having bowed to the altar three times, departs.
So, this is what we have created and revealed, as briefly as possible, about this great and sacred Sacrament, which both in itself and in relation to us has the greatest signs. We did this only to the best of our ability, for so many divine men spoke about this sublimely and wonderfully that we should not take on what is above us. And what we said, we said only for your sake.
– Thank God that we have received sufficient edification about these sublime and divine things. We now ask you to give us instructions about the sacred rite of consecrating the church, so that we can understand the meaning of the Divine symbols in this sacred rite.
Multi-colored stripes sewn onto the bishop's robe or long sleeveless cloak, which is worn before and at the end of the service. They mean, in particular, the grace that should flow from the lips of a bishop during his archpastorship.
Kupno - together, in general, one, similar; kupnobozhny - monotheistic (Church Slavonic Dictionary by Dyachenko - editor's note).
Of course, a strict litany.
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