About the four hierarchies

The treatise “On the Four Hierarchies” (13 chapters) was created by St. Gregory the Sinaite, probably in Paroria between 1331 and 1346. The work was written under the influence of the Areopagitica (especially the treatises “On the Divine Hierarchy” and “On the Church Hierarchy”) and is dedicated to the symbolic meaning of the monastic title, monastic clothing and the Sacrament of the Eucharist. St. Gregory identifies and describes in detail 4 main hierarchies: legal (Old Testament), symbolic (church), verbal (monastic) and rational (angelic). He views them as successive stages of ascent to God, each of which brings Him its own “tithes” and “firstfruits.” The author compares these hierarchies with the 9-degree angelic hierarchy. Particular attention is paid to the monastic hierarchy, which is divided into novices, practitioners and contemplatives, and its superiority in virtuous deeds over external symbolism, if the latter is devoid of internal content. St. Gregory emphasizes that the true meaning of the hierarchy lies in “likening and union with God” through the purification, enlightenment and perfection of the soul. A significant part of the work is devoted to a detailed interpretation of symbols: monastic vestments (kamilavka, mantle, kukol, schema, belt, cross), church hierarchical order (phelonion, omophorion, stole, surplice) and liturgical objects (church, sanctuary, meal, prosphora, chalice). The author reveals how each symbol indicates spiritual states, virtues, mortification of passions and the sacraments of the Divine Economy. The purpose of such symbolic language is the ascent of the mind from visible images to the comprehension of the invisible truth of prototypes. *The title of the work in Greek is Περὶ τῶν τεσσάρων ἱεραρχιῶν. Contents [1.] How many hierarchies are talked about and how they differ. Definitive Contemplation [2.] About each name and rank of hierarchies [3.] About the ecclesiastical hierarchy [4.] What is the order of the average monastic state [5.] Explanation of the hierarchy [6.] What is the hierarchy of monastic life in accordance with virtue and how it is accomplished [7.] Explanation of the difference in the hierarchical order [8.] What is the attire of monastic life and what is the truth of each symbol? [9.] Explanation [10.] What is the hierarchy according to monastic residence and how is it accomplished according to virtue [11.] About the original [meaning] of the type of monastic attire [12.] What are the symbols of the ecclesiastical and hierarchical order? [13.] Contemplative definitions [1.] How many hierarchies are talked about and how they differ. Definitive contemplation The cause of everything, the Trinity 1, receives the gift of firstfruits and tithes from the rational hierarchy, the rational - from the verbal, or monastic, and the monastic - from the symbolic, and the symbolic - from the legal 2. Two [of them] bring material gifts, two [others] bring immaterial and divine gifts: the legal one - a lamb, the symbolic one - bread, and the monastic one - Christ in the Spirit 3, and the rational one - the Word in the flesh. [And each of them] sacrifices, partakes [herself] and teaches [to others], and the name of all of them is the same - Israel, that is, the mind that sees God 4. However, the first two are called so in an improper sense, the other two in essence, and the church for those [who belong to the first hierarchy is] the tabernacle, and for those [who belong to the second] - the material altar, and for those [who constitute the third] - the creation, everything that exists and the soul, for the rational - the rational, and the immaterial, and the divine. [2.] About each name and rank of hierarchies Just as the angelic hierarchy has nine ranks, so the rest [hierarchies] have nine of their names and ranks. Indeed, the angelic [hierarchy] is divided into three threefold orders 5: the first - into angels, archangels and principles 6, and the second - into powers, authorities and dominions 7, the third - into cherubim, seraphim and thrones 8. And the monastic order itself is divided in three ways into novices, practitioners and contemplatives 9, and therefore has nine different designations. Novices are: deacons, ministers of obedience, subdeacons, ambassadors of virtue and hierodeacons who lead ministries. Or, in other words, subdeacons are [those] who, out of obedience, in accordance with virtue, fulfill missions and assignments, while deacons [are] those who, out of obedience, carry out labor at work, and hierodeacons, out of virtue in faith, perform ministries. For truly sacred and divine offerings [are] material needs for those who sacredly offer all life [to God], therefore everything that includes [the] monastic residence is called offerings and honest vessels, verbal and material. This is the first and last rank of rank, which has material knowledge by virtue and, as more material, has received a way of life by obedience. [3.] About the church hierarchy The church hierarchy, being symbolic 10, is itself divided into three triple ranks, having the legal form of symbols, and revealing the truth to a few according to the angelic [hierarchy]. The first [rank order] is divided into deacons, subdeacons and hierodeacons, that is, angels, archangels and principles, the second - into priests, bishops and archbishops, that is, power, authority and dominion, and the third - into one rank of patriarchs 11, or into seraphim, cherubim and thrones. And the legal [hierarchy], itself similarly having nine ranks, is divided into Levites, scribes and hierarchs, mainly prophetic. [4.] What is the order of the average monastic state And the first 12 are practices of the middle order - singers (ψάλται), singers (ψαλτωδοί) and ministers (λειτουργοί) 13, that is, [this order] is divided into powers, authorities and dominions. And the singers, in the likeness of the forces, are strong, having acquired strength in every virtue against invisible powers, taking up arms against which they remain invincible and courageously accomplish deeds of virtue. Singers are, in [the likeness of] authorities, practice-power. Having conquered the desired forces of the soul, through action they powerfully repel the attacks of passions and demons through virtues. Servants are practitioners, in the likeness of dominions, who have dominated all the passions of thought and spirit and nature itself and are not disturbed by any spirit. The third hierarchy, or rather, the monastic order, [built] like the seraphim, cherubim and thrones, includes those who, being fiery, similar to the seraphim and godlike ones, have a purifying power by the peculiarity of their silence, while those like the cherubim have an enlightening, admonishing, and wise power and action inherent in their order. The silent thrones are meek, simple, unfeigned and unknowing, enriched with good ignorance thanks to the frenzy committed to God 14, not knowing anything from those who exist, but knowing only the Existing One and being and being called the rest of God. And if indeed [their] souls are simple, [then, as] it is said, they are sensual thrones 15. Hierarchy is, generally speaking, the communion and communication of a sacred gift, both spiritual and physical, or, according to another thought, hierarchy is the beginning, sacrament and distribution of holy things and sacred living, or the science of reward according to virtue, or also, according to the great Dionysius, likeness and union with God 16. And to become like God means to become a generous [giver] of divine and human benefits, [received] through action and participation; to unite with God means to become God-like through the divine communion of people, if possible; just as the hierarch is the commander of the pure and holy priests in terms of action and success. The bishop is the vision of God who observes all those who exist under him with a pure mind, or else the bishop is able to intelligently oversee (περισκοπεῖν) everything created and divine; divine men call supervision contemplation and overseer (σκοπός) [name] one who cares about something, whom the popular voice calls a guardian 17. I have made you, says God, a watchman (σκοπός) for the house of Israel 18. [6.] What is the hierarchy of monastic life in accordance with virtue and how it is accomplished The symbolic hierarchy of the ecclesiastical order has three powers of grace for those who are truly consecrated: purifying, illuminating and perfecting, in which it [the hierarchy] is purified, enlightened and perfected, communing and communicating through action, having enlightenment in the likeness of [heavenly] minds. The monastic [hierarchy] itself, in a similar way, has three sciences of reward according to virtues: initial, practical and contemplative, in which it [the hierarchy] is god-likely purified and enlightened and accomplished: for beginners, the work is hierarchical and worthy of reward - the service of obedience, in which the passions are purified, decreasing. For practitioners, it is work, asceticism, incessant psalmody and vigil, in which the darkness of expelled passions is illuminated. For contemplatives, it is purifying, enlightening and fulfilling contemplation and silence, in which they are performed, and become mysterious God-like hierarchs, and achieve perfection. [7.] Explanation of the difference in hierarchical order Let us examine how [God] the Word chose and showed higher than the church hierarchy the monastic life of virtue. After all, through her it is accomplished in accordance with divine institutions and, as in birth, in the rebirth of the image and grace it acquires the mother, even if in rank and condition it has a difference and ascension 19. And we believe that the church hierarchy is equivalent to the angelic one in terms of the God-bearing order, and not in the appearance of symbols, which many rejoice in, seduced only by the splendor of the attire, the fulfillment of which will be obvious to them, for they, in themselves bearing punishment, when after death the veil is removed from their eyes, and they will see themselves deprived of divine and human glory and, mourning their misfortune, will appear to the eyes of all worldly, and not sacred, - so the God-loving monastic hierarchy in virtue is equal to the intelligent [hierarchy] in poverty, celibacy and zealous love for God, [if] they live immaterially and purely, for, as [the apostle] says, our residence is in heaven 20. According to the symbols of the image, [the monastic hierarchy] is a little less, for the image, as the divine Ephraim said 21, is nothing without doing, just as doing without an image is nothing for the state of monastics, but worldly doing, [if] done without submission. And therefore it is clear from the symbols of the schema that in [imitation of] the angels the monk wears symbols, and for the Heavenly King he fights, having put on the whole armor of God, and always takes up arms against the principles... and authorities... of darkness 22. For he puts on the armor of truth 23 - the harmonious practice of all sensual virtues, holding one another like slings; takes the shield of faith 24 - a bright spiritual skill of a god-like state in the Spirit, I mean chastity; and wears the helmet of salvation 25 , which is the shining and pure prudence of the Spirit; and the sword of the Spirit 26 always sharpens against enemies, what is the courage of the irritable force [of the soul], for a true monk always lives and arms himself in accordance with the image of his weapons, so as not to appear wearing alien clothes, as the fathers say 27. If anyone examines the image of monastic life and the symbolic hierarchy, he will find symbols corresponding to the truth, having the garments of virtues in the image of the state of the soul in the Spirit, as the divine fathers commanded that we should have or have a life corresponding to the image, and truth equal to honest behavior. [8.] What is the garb of monastic residence and what is the truth of each symbol? Cutting one's hair demonstrates the destruction of all worldly thoughts and cares in order to serve God with a pure mind and undisguised thought and continuously contemplate Him, 28 while renunciation and flight from the world demonstrates the ascent from the abyss or the ascent from earth to heaven as the harbor of our salvation or as to another second earthly heaven [which the monk] finds in the monastery. Kamilavka displays three images: the helmet of salvation 29, and the veil of the mind, and the helmet of the spiritual army. The helmet of salvation 30 is the divine protection 31 [arising] from obedience to the mentor and the cover of gracious light in the mind. The veil of the mind is the darkness of passions 32, the symbol of which is the kamilavka, which is black in appearance. The helmet is a symbol of military battle, protecting the head from arrows. And the maforium, called by some the mantle, is either a funeral shroud and a sign of death 33, or, according to another interpretation, a semblance of angelic wings 34. The pallium is the shield of faith 35, and the kukol is a sign of gentleness and infancy 36, not only the initial infancy that [occurs] immediately after the reception of the second baptism, but also the desire through virtue to become unwise through repeated frenzy (ἔκστασις) to God, according to the divine apostle 37. The schema reveals the royal and angelic diadem and the clothing of the truth of light, as if in a double cloak 38 . And the belt signifies the deadness of lusts, which occurred through chastity. The cross reveals mortification in relation to everything and the inactivity of bodily passions 39 in order to become dead from everything and nailed to Divine love, as the apostle boldly said: The world is crucified to me, and I to the world 40 . [10.] What is the hierarchy according to monastic residence and how is it accomplished according to virtue So, the symbolic hierarchy rules over symbols alone, and the majority only looks at them, even if the truth is mysteriously accomplished [and] through piety, for there are very few [those] who, through symbols, rule over the truth, and through imitation of the mental hierarchy, would partake and teach the blessings of light. The hierarchy of monastic life according to virtue, having once received communion of symbols, always prepares itself to receive the truth of the image, under the guidance of a good mentor, hierarchically receiving the communion of truth. Thus, this hierarchy is accomplished by itself, according to the Divine verb, as we have said elsewhere. [11.] About the original [meaning] of the type of monastic robe The black monastic vestment has a variety of symbolic meanings, for it shows the image of grief and repentance, poverty and humility, and a soul widowed without God, and the flesh mourning for its spouse as if it were dead, and the soul wearing the robe of the passions, and royal purple, and a symbol of virtues - all this is the image of monks 41. [12.] What are the symbols of the ecclesiastical and hierarchical order? Since the ranks of both are symbolic, let us think about both, and see and learn what is the purpose of the symbols and what is the truth to which the symbols point, for the divine laws were established not in vain and not in a way that would have to be used, but with the goal that we, through symbols and images, ascend to the truth of archetypes and to the recollection and work of the mysterious state of mind, which symbols have as signs, so that, according to the prophet 42, The priests were not like the people, and the monks were like the worldly, only showing off their clothes in the last days. It has already been said about the monastic order, but about the church hierarchy we will say that the phelonion of the hierarchical order is a symbol of a pure and simple, free from passions and luminous soul, and the crucifixion omophorion is a double cloak of grace, it also signifies glory and the mortification of passions and preserves the angelic image, [which consists of] being a light and living in the light, having a luminous skill and the power to enlighten and enlighten. Or in other words: the omophorion, according to another thought, signifies the lost sheep, which the good shepherd, having come, took on his shoulders 43, cleansed, and enlightened, and sanctified it, and brought it to the Father through the sacrifice of the cross, gave it mortification from everything and glory, and invariably became one with it. The epitrachelion is, from a historical point of view, a rope that was stretched by the villains who crucified the Lord 44, but from a symbolic contemplation it is a royal and angelic diadem. And the surplice reveals the purity and most luminous beauty of the body. The orders were invented only for decorum and moderation. Likewise, the explanatory church symbols further suggest that the church is this world; and the sanctuary is [the] mysterious world in which services are performed 45; the table is Jerusalem, in which the Lord reigned and sat as on a throne, slain for us; and the sentence is Bethlehem, in which [He] was born 46 ; and the prosphora has three meanings: and according to the first opinion, it means a sheep going for us to the slaughter 47 , and according to another opinion, our bringing, according to another general idea, reveals the Most Pure Mother of God, from Whom the Lamb of God was born 48 . And proskomedia signifies two holidays at the same time: Christmas and the slaughter. Performed together, they represent the beginning and end of the sacrament. Together with them, both the copy and the sponge are symbols of the Passion 49. And the star is the star that showed the Magi a great light; the covers are like swaddling clothes of a baby and, as it were, symbols of virtues; and warmth - boiling and visiting of the Spirit; and the rise of bread is the rise to heaven; returning back to the proposal is a return to Bethlehem, so that from where Christ was born, we can again begin to celebrate His sacraments. Antimensions, and chalices, and paten, and other vessels used in the performance of worship are worthy of respect, however, according to strict contemplation, they also designate Providence and divine pleasure and the kingdom of the worthy. [13.] Contemplative definitions The chalice is in the blood of the suffering of death, the chalice is death, the order through suffering or even through suffering the separation of the soul from the body, death is the resolution of the soul from the body through suffering, and again the resolution of the soul is separation from the body by divine power. A chalice is the boiling of an evil spirit against someone or another common fall, abandonment due to anger. And again the chalice is an ecstatic intoxication of the Spirit from divine pleasure, [leading] to contemplation, or else the chalice is a frenzy of deification in the joy of natural meaning 50 . Compare: Dionysius Areopagita. De ecclesiastica hierarchia 1, 3 (P. 66:7–8). Ταύτης ἀρχὴ τῆς ἱεραρχίας ἡ πηγὴ τῆς ζωῆς ἡ οὐσία τῆς ἀγαθότητος ἡ μία τῶν ὄντων αἰτία, τριάς. Rus. transl.: “The beginning of this hierarchy, the source of life, the essence of goodness, the only cause of existence is the Trinity” (Prokhorov 2002. P. 573). Mention of legal hierarchy in the Areopagitica: Dionysius Areopagita. De ecclesiastica hierarchia 1, 3 2, 1; 3, 3, 10; 5, 2 (P. 69:17; 89:20; 105:5, 25). See: Gregorius Synaita. Capita acrosticha 112 // Φιλοκαλία τῶν νηπτικῶν καὶ ἀσκητικῶν. Θεσσαλονίκη, 1996. T. 20. Σ. 424. “The spiritual sanctuary is the rational action of the mind, mystically performing sacred acts on the spiritual altar as a sign of betrothal to God and partaking of the Lamb before the future incomprehensible pleasure. Eating the Lamb of God on the mental altar of the soul does not mean only comprehending [Him] and being in communion with Him, but also being the Lamb itself after accepting His image in the future. Here are only words, there we hope to receive the very objects of the sacraments” (Veniamin (Milov), bishop 1999. P. 53). Gregorius Synaita. De quiete 1 // Φιλοκαλία τῶν νηπτικῶν καὶ ἀσκητικῶν. Θεσσαλονίκη, 1996. T. 20. Σ. 476. “Jacob will rejoice and Israel will rejoice (Ps. 13:7), that is, an active and contemplative mind, with the help of God conquering passions through activity” (Veniamin (Milov), bishop 1999. P. 95). Compare: Gregorius Nyssenus. In diem luminum (ed. E. Gebhardt. Leiden, 1967. S. 232:13): Ἰσραήλ, ὅς ἐστιν νοῦς ὁρῶν ϑεόν. “And no one rolled away the stone except Israel, who is the mind that sees God” (Gregory of Nyssa, Holy Homily on the Day of Lights, on which our Lord was baptized // TSO 45. 1872. book 1. part 8. p. 14). Compare: Dionysius Areopagita. De caelesti hierarchia 6, 2 (P. 26:12–13). “In total, theology has named nine categories of celestial beings by revealing names. Our divine celebrant divides them into three trinitarian dispensations” (Prokhorov 2002, p. 99). Compare: Dionysius Areopagita. De caelesti hierarchia 9, 1 (P. 36:1–3). “What remains for us for sacred consideration is the order that closes the angelic hierarchies, formed by godlike principles, archangels and angels” (Prokhorov 2002, p. 135). Compare: Dionysius Areopagita. De caelesti hierarchia 8, 1 (P. 32:1–3). “And now we need to move on to the middle order of heavenly minds, examining with supermundane eyes, as far as is accessible, these dominions and truly possible visions of divine powers and forces” (Prokhorov 2002, p. 123). Compare: Dionysius Areopagita. De caelesti hierarchia 6, 2 (P. 26:15–18). “For the most holy thrones and the many-eyed and many-winged ranks, called cherubim and seraphim in Hebrew, are placed in the closest proximity, directly next to God” (Prokhorov 2002, pp. 100–101). A more common division is into beginners, intermediate and advanced. See, for example: Gregorius Synaita. Capita acrosticha 101 // Φιλοκαλία. Θεσσαλονίκη, 1996. T. 20. Σ. 416. “Night wakefulness has three orders: for beginners, intermediate and perfect” (Veniamin (Milov), bishop 1999. P. 46). Compare: Dionysius Areopagita. De ecclesiastica hierarchia 1, 5 (P. 68:1–3). “Our hierarchy, according to ourselves, is in some way symbolic and needs what is accessible to the senses, so that from this we ascend to something more divine, comprehended by the mind” (Prokhorov 2002, p. 579). St. Gregory emphasizes the equality of the patriarchs. Compare: Dionysius Areopagita. De ecclesiastica hierarchia 5, ϑεωρία, 5 (P. 112:17–20). “And after all, the coryphaeus of the disciples himself, together with the hierarchical ten equal to him, having come to the priestly celebration of the twelfth of the disciples, reverently entrusted the election to the Chief of God” (Prokhorov 2002, p. 689). The practices are named first, apparently because the title of the chapter is narrower than its content: in addition to the average monastic state, it also includes a description of the highest state - contemplative monks. “Minister” is a term used by the author of the Areopagitik in relation to one of the degrees of the church hierarchy. Dionysius Areopagita. De ecclesiastica hierarchia 5, 6 (P. 108:15–18). G.M. Prokhorov in his translation of “Areopagitik” uses the word “liturgist”: “The order of liturgists, purifying and serving to distinguish what is inappropriate, before the priests go out for sacred rites, cleanses those who come, making them clean from everything hostile and suitable for contemplation and participation in sacred rites” (Prokhorov 2002, p. 681). Gregorius Synaita. Capita acrosticha 111 // Φιλοκαλία. Θεσσαλονίκη, 1996. T. 20. Σ. 424. “The beginning of mental prayer is the action, or purifying power, of the Holy Spirit and the mysterious sacred action of the mind, just as the beginning of silence is removal [from ordinary worries], the middle is enlightening power and contemplation, and the end is ecstasy and admiration of the mind for God” (Veniamin (Milov), bishop 1999. P. 53). Proverbs 12:23. ἀνὴρ συνετὸς ϑρόνος αἰσϑήσεως, καρδία δὲ ἀφρόνων συναντήσεται ἀραῖς. Rus. Transl.: A prudent husband is the throne of feelings, but the heart of the foolish will meet destruction. Wed. synod. Transl.: A prudent man hides knowledge, but the heart of fools speaks foolishness. Dionysius Areopagita. De ecclesiastica hierarchia 3, 2 (P. 17:10–11); De ecclesiastica hierarchia 1, 3, 2 (P. 66:12–3; 68:16–17). Cp.: Constitutiones apostolicae 2, 6. 33–34 (Ed. B.M. Metzger. P., 1985 (SC 320)). About the fact that the order of monks is accomplished through the priesthood, see: Dionysius Areopagita. De ecclesiastica hierarchia 6, 3 (P. 116:11–14). “Of the ranks performed, the highest is the sacred rank of monks... entrusted to the perfecting forces of the hierarchs, and taught by their divine illuminations and hierarchical traditions to understand the sacred accomplishments seen in the sacred rites related to it, and accordingly raised to their sacred knowledge into the most perfect accomplishment” (Prokhorov 2002, p. 697). Ephrae m Syrus. Ad correctionem eorum qui vitiose vivunt et honores appetunt (Ed. K.G. Phrantzoles. Thessalonica, 1988. P. 293:2). Compare: Apophtegmata, coll. system. 4, 68:4 (Ed. J.-C. Guy. P., 1993 (SC 387)). ὦ μοναχέ, ἀνδρίζου ἵνα μὴ ἀλλότριον σχῆμα φορῇς. Wed. a similar passage in the Russian translation of the ancient patericon: “we, eating the small loaves of monks, (at the same time) taste all peace, but in fact we do not fulfill monastic duties and think that we have become monks! don’t dream, taking on someone else’s appearance” (ancient patericon. K., 2008. pp. 52–53). Dionysius Areopagita. De ecclesiastica hierarchia 6, Θεωρία, 3 (P. 118:7–12). “And cutting the hair signifies a pure and imageless life, which does not embellish the imagelessness of the mind with feigned images, but in itself is raised to godlikeness not by human, but by the only monastic beauties” (Prokhorov 2002, p. 701). Compare: Joannes Climacus. Scala paradisi 4 // PG 88, 677:22–24. “They also have the helmet of salvation - the prayer cover of their mentor” (John of Sinai, St. Ladder. St. Petersburg, 2007. P. 44). Macarius Aegyptius. Sermones 64 (coll. B). 2, 3, 13:2–3. “This happens mysteriously in every soul. For the heart is wrapped around in a veil of darkness (by darkness I mean the fire of the worldly spirit)” (Macarius of Egypt, St. Spiritual conversations, messages and words. TSL, 1904 (p. 1998). P. 385). Symeon Thessalonicensis. De poenitentia 274 // PG 155, 500B:5–7. ἀλλὰ καὶ ὅτι νεκρὸς ὁ μονάζων τῷ βίῳ, καὶ ὡς ἐν τάφῳ ἐστί διὸ καὶ ὡς τάφος μὲν ὁ μανδύας· ἐντάφια δὲ τὰ ἐντός, ὁ χιτὼν δηλαδὴ καὶ τὰ λοιπά. “But since the monastic is dead to life and remains, as it were, in a tomb, therefore the mantle [is] like a coffin, and the funeral shrouds - what is under it, that is, the tunic and so on.” (Hereinafter, in the absence of a reference to the publication, the translation is ours. - T.S.) Germanus Constantinopolitanus. Historia ecclesiastica 19:22–29 (ed. P. Meyendorff. Crestwood, New York, 1984). ... καθότι ἀγγελικὸν σχῆμα λέγεται. “The doll... with the free spread of his mantle, revealing [spreading] wings in the likeness of angels, since he is called an angelic image.” Eph.6:16. Compare: Symeon Thessalonicensis. De poenitentia 274 // PG 155, 500D:13–15. τῷ παλλίῳ... καὶ τῷ μανδύᾳ, στολὴν ἀφθαρσίας ὡς θώρακα ἱσχυρί περιέθετο. “The monk put on his pallium and mantle in incorruptible clothing, like strong armor.” Apophtegmata, coll. anon. 55. ἀκακίας. “The elders said that the kukol is a sign of kindness.” “Double cloak” – διπλοΐς. Wed. Var.5:2: περιβαλοῦ τὴν διπλοΐδα τῆς παρὰ τοῦ ϑεοῦ δικαιοσύνης. Synod. translation: “Put on the robe of righteousness from God.” Dionysius Areopagita. De ecclesiastica hierarchia 6, Θεωρία, 3 (P. 118:6–7). “And the seal of the cruciform image, as I have already said, reveals the inactivity of all carnal aspirations in general” (Prokhorov 2002, p. 701). Symeon Thessalonicensis. De sacramentis 52 // PG 155, 197B:5–8. Διὸ καὶ μέλαν ἐστίν ἐπειδὴ ϑανάτου καὶ πένθους μέμνηται οὐ ζῇ ἐν τῷδε τῷ βίῳ, ἑτέρας δὲ ζωῆς ἐπιθυμεῖ τῆς ἀφθάρτου, καὶ πρὸς ἐκείνην τρέχειν ἐπείγεται “That is why [the monk’s clothes] are black, because [he] remembers death and sorrow, and does not live in this world, but desires another life, incorruptible, and to strive towards it is in a hurry." Perhaps we are talking about the rope with which Christ was tied to the cross (cf. John 19:23–24). St. Herman of Constantinople sees in the stole a symbol of the rope with which the high priests bound Christ, handing Him over to suffer (Matthew 27:2): Germanus Constantinopolitanus. Historia ecclesiastica 18. ὑπὸ τοῦ ἀρχιερέως δεδεμένος ἐπὶ τῷ τραχήλῳ ὁ Χριστὸς καὶ συρόμενος ἐπίπροσθεν ἐν τῷ πάθει αὐτοῦ ἀπερχόμενος. Rus. trans.: “The epitrachelion is a rope tied around the neck of Christ, by which the bishop dragged Him forward as He went to suffer.” Compare: Maximus Confessor. Mystagogia 2:26–29 // PG 91, 669B. “The upper world in it is like an altar dedicated to the highest powers, and the lower world, given to those who have had the lot of a sensual life, is like a church” (Russian translation: Maxim the Confessor, St. of Creation / Trans., introductory article and commentary by A.I. Sidorov. M., 1993. Book I. P. 159). He writes about the same thing before St. Gregory Nicholas of Andida and after St. Gregory is repeated by Simeon of Thessalonica: Nicolaus Andidaeus. Protheoria 10 // PG 140, 429C:12–14. ? ἐν Βηϑλεέμ, ὅπου γεγέννηται ὁ Χριστός. “So after this the Divine body is placed in the sentence, as if in Bethlehem, where Christ was born.” Thessalonicensis. De sacro templo 137 //PG 155, 348A:1–3. Ὁ ἐκ πλαγίου δὲ τοῦ σκευοφυλακίου τόπος, ὃς καὶ λέγεται πρόθεσις, τὴν Βηϑλεὲμ καὶ τὸ σπήλαιον διαγράφει. Rus. trans.: “The place on the side of the jar, which is called the sentence, depicts Bethlehem and the cave.” Compare: Isa.53:7; Acts 8:32. We find, for example, in: Nicolaus Andidaeus that the prosphora (we are, of course, talking about lamb prosphora) symbolizes the Mother of God. Protheoria 9 // PG 140, 425A:14–B3. Gregorius Synaita. Capita acrosticha 58–59 Φιλοκαλία. Θεσσαλονίκη, 1996. T. 20. Σ. 392, 394). “Amazing is the complete elevation of the powers of the soul to what is known, characteristic of the magnificent glory [of the Divine]. Or again: amazement is the pure and complete aspiration of the mind towards the boundless power that resides in the light. Ecstasy represents not only the admiration of spiritual powers to heaven, but also a complete frenzy of the feelings themselves. Zeal for God is twofold: it is spiritual intoxication, arousing the desire [for salvation]. There are mainly two [types] of jealousy in the soul – heartfelt and frantic. The first belongs only to those who are enlightened, and the other to those who have already perfected themselves in love. Both [types of jealousy], when acting, distract the mind from feelings, since Divine jealousy is the intoxication of the spirit with that which is higher than natural reason, and thanks to it, even the sense of external relationships is stolen [from a person]” (Veniamin (Milov), bishop 1999, pp. 24–25).