Mystagogical Catechesis V: On the Eucharistic Liturgy
Vv On the Eucharistic Liturgy* The reading is from the Catholic Epistle of Peter: "Rid yourselves, therefore, of all malice and all guile and slander; and the following
(a Pet 2.1ff).
By the lovingkindness of God for humankind you have heard sufficiently in the previous gatherings concerning baptism and chrismation and communion of the body and blood of Christ. But now it is necessary to pass on to the following, today placing the crown needed to complete your spiritual building.
You saw then the deacon give water for washing to the priest [i.e., bishop] and to the presbyters of God standing around the altar.
He did not give this on account of bodily dirt. It is not for this. For no one first enters the church having bodily dirt on themselves. But the washing is a symbol of the need for you to be cleansed from all sins and unlawful acts. For inasmuch as the hands are the symbol of our acts, in washing them we are demonstrating the pure significance and blamelessness of our actions. Have you not heard blessed
David's mystagogical explanation of this, saying: "I will wash my hands in innocence and walk around your altar, O Lord" (Ps 26.6)?
*This homily does not have a unique title in the manuscript tradition. It simply appears as "KATHXH2IZ ΜΥΣΤΑΓΩΓΙΚΗ E" ("The Fifth Mystagogical
Catechesis").
ST CYRIL OF JERUSALEM
κύριε» Οὐκοῦν TO νίψασθαι τὰς χεῖρας τοῦ ἀνυπεύθυνον εἶναι ἁμαρτήμασι σύμβολόν ἐστιν.
Εἶτα βοᾷ ὁ διάκονος' «ἀλλήλους ἀπολάβετε καὶ ἀλλήλους ἀσπαζώμεθα.» Mh ὑπολάβῃς τὸ φίληµα ἐκεῖνο σύνηθες εἶναι τοῖς ἐπ᾽ ἀγορᾶς γινοµένοις ὑπὸ τῶν κοινῶν φίλων: οὐκ ἔστι τοῦτο τοιοῦτο, ἀλλὰ τὸ φίληµα τοῦτο ἀνακίρνησι τὰς ψυχὰς ἀλλήλαις καὶ πᾶσαν ἀμνησικακίαν αὐταῖς μνηστεύεται. Σημεῖον τοίνυν ἐστὶ τὸ φίληµα τοῦ ἀνακραθῆναι τὰς ψυχὰς καὶ πᾶσαν ἐξορίζειν µνησικακίαν. Ata τοῦτο ὁ Χριστὸς ἔλεγεν: «ἐὰν προφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον καὶ ἐκεῖ µνησθῇς, ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, ἄφες τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον καὶ ὕπαγε πρῶτον καὶ διαλλάγηθι τῷ ἀδελφῷ σου, kai tote προσελθὠν πρόσφερε τὸ δῶρόν σου.» Οὐκοῦν τὸ φίληµα διαλλαγή ἐστι καὶ διὰ τοῦτο ἅγιον, ὥς που ὁ µακάριος Παῦλος ἐβόα λέγων «ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ,» καὶ Πέτρος: «ἀσπάσασθε ἐν φιλήματι ἀγάπης.»
Meta τοῦτο Bod ὁ ἱερεύς: «ἄνω τὰς καρδίας.» Ἀληθῶς γὰρ Kat' ἐκείνην τὴν φρικωδεστάτην ὥραν δεῖ ἄνω ἔχειν τὴν καρδίαν πρὸς τὸν θεόν, καὶ μὴ κάτω περὶ τὴν γῆν καὶ τὰ γήινα πράγματα.
Δυνάμει τοίνυν προστάττει ὁ ἱερεὺς Kat' ἐκείνην τὴν ὥραν πάντας ἀφιέναι φροντίδας βιωτικάς, µερίμνας τὰς Kat' οἶκον καὶ ἔχειν ἐν οὐρανῷ τὴν καρδίαν πρὸς τὸν φιλάνθρωπον θεόν.
«ἔχομεν πρὸς τὸν κύριον» τούτῳ συγκατατιθέµενοι, dt' ὧν ὁμολογεῖτε. Μηδεὶς δὲ τοιοῦτος παρέστω, ὡς στόµατι μὲν λέγειν «ἔχομεν πρὸς τὸν κύριον» τῇ δὲ διανοίᾳ περὶ τὰς βιωτικὰς ἔχειν τὸν νοῦν φροντίδας. Πάντοτε μὲν οὖν θεοῦ μνημονευτέον. εἰ δὲ τοῦτο διὰ τὴν ἀσθένειαν τὴν ἀνθρωπίνην ἀδύνατον, kat' ἐκείνην μάλιστα τὴν ὥραν τοῦτο
ιο τοῦ C: τὸ Ρ 20 ἁμαρτήμασι σύμβολόν C : ἁμαρτημάτων Ρ 24 τοιοῦτο P : τοιοῦτον C 33 ἀσπάσασθε Ρ 38 προστάττει ὁ ἱερεὺς P : ὁ ἱερεὺς προστάττει C
On the Eucharistic Liturgy
So, then, the washing of the hands is a symbol of the need to be guiltless of sin.
Next, the deacon cries out, "Receive one another and let us kiss one another.' Stop thinking that this kiss is like the usual kiss shared by common friends in the market. This is not that, but this kiss mixes souls together and removes from them the memory of every wrong.
The kiss then is a sign of the mixing of the souls and the banishing of every wrong. Regarding this Christ said, "If you offer your gift at the altar and there remember that your brother has something against you, leave your gift at the altar and go first and be reconciled to your brother, and then, coming, offer your gift" (Mt 5.23). Therefore, this kiss is reconciliation and, on account of this, holy. For, as blessed Paul cried out, saying, "Greet one another with a holy kiss" (2 Cor 16.20), and Peter, "[Greet one another] with a kiss of love" (1 Pet 5.14).
After this the priest cries out, "Lift up your hearts." For truly in that awe-filled hour it is necessary to have our hearts up toward the Lord, and not below with regard to the earth and earthly activities.
For this reason the priest exhorts you with authority in that hour to leave behind all everyday cares and household worries and to have your hearts in heaven with the God who is the lover of humanity.
Next, you answer, "We have [lifted] them to the Lord," having made by this your agreement with him according to what you confessed.
But let not such a one enter who with the mouth says, "We have [lifted] them up to the Lord? but whose thoughts in his mind are focused on everyday cares. Always, then, keep God in mind! But if, on account of human weakness, you are not able to do this, try to do it especially in that hour.
ST CYRIL OF JERUSALEM
Eira ὁ ἱερεὺς λέγει. «εὐχαριστήσωμεν τῷ κυρίῳ»: ὄντως γὰρ εὐχαριστεῖν ὀφείλομεν, ὅτι ἀναξίους ὄντας ἡμᾶς ἐκάλεσεν εἰς τὴν τηλικαύτην χάριν, ὅτι ἐχθροὺς ὄντας ἡμᾶς κατήλλαξεν, ὅτι πνεύματος υἱοθεσίας κατηξίωσεν. Εἶτα λέγετε: «ἄξιον καὶ δίκαιον.»
Εὐχαριστοῦντες γὰρ ἡμεῖς ἄξιον ποιοῦμεν πρᾶγμα καὶ δίκαιον, αὐτὸς δὲ οὐ δίκαιον, ἀλλ᾽ ὑπὲρ τὸ δίκαιον ποιῶν ἡμᾶς εὐηργέτησε
6 Meta ταῦτα μνημονεύομεν οὐρανοῦ καὶ γῆς καὶ θαλάσσης, ἡλίου καὶ σελήνης, ἄστρων καὶ πάσης τῆς κτίσεως λογικῆς τε καὶ ἀλόγου, ὁρατῆς τε καὶ ἀοράτου, ἀγγέλων, ἀρχαγγέλων, δυνάµεων, κυριοτήτων, ἀρχῶν, ἐξουσιῶν, θρόνων, τῶν χερουβὶμ τῶν πολυπροσώπων, δυνάµει λέγοντες τὸ τοῦ Δαβίδ: «μεγαλύνατε τὸν κύριον σὺν ἐμοί» Mvnuovevouev καὶ τῶν σεραφίµ, a ἐν πνεύματι ἁγίῳ ἐθεάσατο Ἡσαίας παρεστηκότα κύκλῳ τοῦ θρόνου τοῦ θεοῦ,
καὶ ταῖς μὲν δυσὶ πτέρυξι κατακαλύπτοντα τὸ πρόσωπον, ταῖς δὲ δυσὶ τοὺς πόδας καὶ ταῖς δυσὶ πετόµενα, καὶ λέγοντα «ἅγιος ἅγιος ἅγιος κύριος σαβαώθ.» Διὰ τοῦτο γὰρ τὴν παραδοθεῖσαν ἡμῖν ἐκ τῶν σεραφὶμ θεολογίαν ταύτην λέγομεν, ὅπως κοινωνοὶ τῆς ὑμνῳδίας ταῖς ὑπερκοσμίοις γενώµεθα στρατιαῖς.
Εἶτα ἁγιάσαντες ἑαυτοὺς διὰ τῶν πνευματικῶν τούτων ὕμνων παρακαλοῦμεν τὸν φιλάνθρωπον θεὸν τὸ ἅγιον πνεῦμα ἐξαποστεῖλαι ἐπὶ τὰ προκείµενα, ἵνα ποιήσῃ τὸν μὲν ἄρτον σῶμα
Χριστοῦ, τὸν δὲ οἶνον αἷμα Χριστοῦ: πάντως γὰρ, οὗ ἂν ἐφάψηται τὸ ἅγιον πνεῦμα, τοῦτο ἡγίασται καὶ µεταβέβληται.
Eita μετὰ τὸ ἀπαρτισθῆναι τὴν πνευματικὴν θυσίαν, τὴν ἀναίμακτον λατρείαν, ἐπὶ τῆς θυσίας ἐκείνης τοῦ ἱλασμοῦ, παρακαλοῦμεν τὸν θεὸν ὑπὲρ κοινῆς τῶν ἐκκλησιῶν εἰρήνης, ὑπὲρ τῆς τοῦ κόσμου εὐσταθείας, ὑπὲρ βασιλέων, ὑπὲρ στρατιωτῶν καὶ συµµάχων, ὑπὲρ τῶν ἐν ἀσθενείαις, ὑπὲρ τῶν καταπονουµένων,
64 τοῦτο: τὸ P 65 θεολογίαν C : δοξολογίαν P 7ο πάντως ο: παντὸς P 75 στρατιωτῶν C : στρατοπέδων P
On the Eucharistic Liturgy
Next, the priest says, "Let us give thanks to the Lord." For rightly we are bound to give thanks, that he has called us, being unworthy, to such great grace, that, being enemies, he has reconciled us, and that he has made us worthy of the "Spirit of divine adoption" (cf. Rom
8.15). Next, you say, "It is right and just.' For by our giving thanks we do a right and just thing. But our Benefactor did not do only a just thing but more than just by making us worthy of such great love.
After this we make memorial of heaven and earth and the sea, of the sun and the moon, of stars and all creation, both rational and irrational, visible and invisible, of angels, archangels, dominions, principalities, powers, thrones, the cherubim with many faces, saying with authority as in David, "Magnify the Lord with me" (Ps 34.3).
We make memorial also of the seraphim, whom by the Holy Spirit Isaiah saw encircling the throne of God, with two wings covering the face, with two the feet, and with two flying, and saying, "Holy, holy, holy Lord of Sabaoth" (cf. Is 6.3). For on account of this given to us from the seraphim, we recite this theology of God, having become sharers in the hymnody of the heavenly armies.
Next, having sanctified ourselves with these spiritual hymns, we call upon God, the lover of humanity, to send the Holy Spirit upon the offerings lying before him, that he may make the bread the body of Christ, and the wine the blood of Christ. For truly, whatever the Holy Spirit has touched is sanctified and changed.
Next, after the spiritual sacrifice has been perfected, the bloodless worship, we call upon God through that sacrifice of propitiation, for the common peace of the Church, for the well-being of the world, for kings, for armies and allies, for those in sickness, for those in
ST CYRIL OF JERUSALEM
καὶ ἁπαξαπλῶς ὑπὲρ πάντων βοηθείας δεοµένων δεόµεθα πάντες ἡμεῖς καὶ ταύτην προσφέροµεν τὴν θυσίαν.
Eita μνημονεύομεν καὶ τῶν προκεκοιµηµένων, πρῶτον πατριαρχῶν, προφητῶν, ἀποστόλων, μαρτύρων, ὅπως ὁ θεὸς ταῖς εὐχαῖς αὐτῶν καὶ πρεσβείαις προσδέξηται ἡμῶν τὴν δέησιν. Εἶτα
καὶ ὑπὲρ τῶν προκεκοιµηµένων ἁγίων πατέρων καὶ ἐπισκόπων καὶ πάντων ἁπλῶς τῶν ἐν ἡμῖν προκεκοιµηµένων, µεγίστην ὄνησιν πιστεύοντες ἔσεσθαι ταῖς ψυχαῖς, ὑπὲρ ὧν ἡ δέησις ἀναφέρεται, τῆς ἁγίας καὶ φρικωδεστάτης προκειµένης θυσίας.
Καὶ βούλομαι ὑμᾶς ἀπὸ ὑποδείγματος πεῖσαι. Οἶδα γὰρ πολλοὺς τοῦτο λέγοντας: τί ὠφελεῖται ψυχἠ μετὰ ἁμαρτημάτων ἀπαλλασσομένη τοῦδε τοῦ κόσμου ἢ οὐ μεθ) ἁμαρτημάτων, ἐὰν ἐπὶ τῆς προσευχῆς μνημονεύηται; Apa γὰρ et τις βασιλεὺς προσκεκρουκότας αὐτῷ ἐξορίστους ποιήσειεν, εἶτα οἱ τούτοις διαφέροντες, στέφανον πλέξαντες, ὑπὲρ τῶν ἐν τιµωρίαις αὐτῷ τοῦτον προσενέγκοιεν, οὐκ ἂν αὐτοῖς ἄνεσιν δῴη τῶν κολάσεων;
TOV αὐτὸν τρόπον καὶ ἡμεῖς ὑπὲρ τῶν κεκοιµηµένων αὐτῷ τὰς δεήσεις προσφέροντες, κἂν ἁμαρτωλοὶ ὠὡσιν, οὐ στέφανον πλέκομεν, ἀλλὰ Χριστὸν ἐσφαγιασμένον ὑπὲρ τῶν ἡμετέρων ἁμαρτημάτων προσφέροµεν, ἐξιλεούμενοι ὑπὲρ αὐτῶν τε καὶ ἡμῶν τὸν φιλάνθρωπον θεόν.
Εἶτα μετὰ ταῦτα τὴν εὐχὴν λέγεις ἐκείνην, ἣν ὁ σωτὴρ παρέδωκετοῖς οἰκείοις αὐτοῦ μαθηταῖς, μετὰ καθαρᾶς συνειδήσεως πατέρα ἐπιγραφόμενος τὸν θεὸν καὶ λέγων: «πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς» Ὢ τῆς µεγίστης τοῦ θεοῦ φιλανθρωπίας: τοῖς ἀποπηδήσασιν αὐτοῦ καὶ ἐν ἐσχάτοις γενοµένοις κακοῖς τοσαύτην δεδώρηται κακῶν ἀμνηστίαν καὶ χάριτος µετουσίαν, ὡς καὶ πατέρα
77 δεόµεθα C: δεόµενοι δὲΡ 79 προκεκοιµηµένων C : κεκοιµηµένων P 82 προκεκοιµηµένων C : κεκοιµηµένων Ρ 87 ὅτι after λέγοντας P 89 προσευχῆς C : προσφορᾶς Ρ 98 λέγεις Ρ:λέγομενο 100 ἐπιγραφόμενος P : ἐπιγραφόμενοι C | λέγων Ρ:λέγοντες C
On the Eucharistic Liturgy
affliction, and, in general, for all who are in need of help, we all pray and offer this sacrifice.
Next, we make memorial and commemoration of those who have fallen asleep before us, first patriarchs, prophets, apostles, (and) martyrs, so that by their prayers and intercessions God might receive our petition. Next, for the holy fathers and bishops, who have fallen asleep before us, and, in general, for all who have fallen asleep before us, believing great profit will come to the souls for whom the petition is made as this holy and awe-filled sacrifice is being presented.
And I want to persuade you by means of an example. For I know many who say, "How can a soul receive profit after having left this world, either with or without sins, if it is remembered in prayer?" But surely if a king had made exiles out of certain people who had given him offense, and then their relatives wove a crown and offered it to him for those in need of help, would he not give them relief from their punishments? In the same way we also, offering our petitions to God for those who have fallen asleep, although they are sinners, we do not weave crowns, but we offer Christ slaughtered for our sins, propitiating God the lover of humanity both for them and for ourselves.
Ναχί, after these things, you pray that prayer, which the Savior gave to his own disciples, with a pure conscience, claiming God as Father and saying, "Our Father, the one in the heavens.' O most surpassing God, lover of humanity! To those who turned away from him and were in the deepest sins God has given such forgiveness of their evil acts and participation in even greater grace, that is, to be
ST CYRIL OF JERUSALEM
ἐπικαλεῖσθαι. «Πάτερ ἡμῶν 6 ἐν τοῖς obpavoic.» Οὐρανοὶ δὲ eiev ἂν καὶ οἱ τὴν τοῦ ἐπουρανίου φοροῦντες εἰκόνα, ἐν οἷς «ἐστι θεὸς ἐνοικῶν καὶ ἐμπεριπατῶν.»
«Ἁγιασθήτω τὸ ὄνομά σου» Ἅγιόν ἐστι φύσει τὸ τοῦ θεοῦ ὄνομα, Kav λέγωμεν Kav μὴ λέγωμεν. Ἐπειδὴ δὲ ἐν τοῖς ἁμαρτάνουσιν ἔσθ᾽ ὅτε βεβηλοῦται κατὰ τὸ «δι ὑμᾶς τὸ ὄνομά µου διὰ παντὸς βλασφημεῖται ἐν τοῖς ἔθνεσιν» εὐχόμεθα ἐν ἡμῖν ἁγιασθῆναι τὸ τοῦ θεοῦ ὄνομα: οὐχ STL ἐκ τοῦ μὴ εἶναι ἅγιον ἐπὶ τὸ εἶναι ἔρχεται, ἀλλ᾽ ὅτι ἐν ἡμῖν ἅγιον γίνεται ἁγιαζομένοις καὶ ἄξια τοῦ ἁγιασμοῦ
«Ἐλθέτω ἡ βασιλεία σου.» Καθαρᾶς ψυχῆς ἐστι τὸ σὺν παρρησίᾳ φάναι «ἐλθέτω ἡ βασιλεία σου» Ὁ γὰρ ἀκούσας Παύλου λέγοντος «μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι» ἀλλὰ καθάρας ἑαυτὸν πράξει καὶ ἐννοίᾳ καὶ λόγῳ ἐρεῖ τῷ θεῷ: «ἐλθέτω ἡ βασιλεία σου»
«Γενηθήτω τὸ θέληµά σου, ὡς ἐν οὐρανῷ, καὶ ἐπὶ τῆς γῆς.» Οἱ θεῖοι καὶ µακάριοι τοῦ θεοῦ ἄγγελοι τὸ τοῦ θεοῦ θέληµα ποιοῦσι, καθὼς ὁ Δαβίδ ψάλλων ἔλεγεν: «εὐλογεῖτε τὸν κύριον πάντες οἱ ἄγγελοι αὐτοῦ, δυνατοὶ ἰσχύι, ποιοῦντες τὸν λόγον αὐτοῦ»
Δυνάμει τοίνυν εὐχόμενος τοῦτο λέγεις : ὡς ἐν ἀγγέλοις γίνεταί σου τὸ θέληµα, οὕτω καὶ ἐπὶ τῆς γῆς ἐν ἐμοὶ γένοιτο, δέσποτα.
«Ἰὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον» Ὁ ἄρτος οὗτος ὁ κοινὸς οὐκ ἔστιν ἐπιούσιος: ὁ δὲ ἄρτος οὗτος ὁ ἅγιος ἐπιούσιός ἐστιν, ἀντὶ τοῦ ἐπὶ τὴν οὐσίαν τῆς ψυχῆς κατατασσόµενος. Οὗτος ὁ ἄρτος οὐκ εἰς κοιλίαν χωρεῖ καὶ
εἰς ἀφεδρῶνα ἐκβάλλεται, ἀλλ᾽ εἰς πᾶσάν σου τὴν σύστασιν 105 ὁ before θεὸς Ρ 108 τῇ before φύσει 109 Ἐπειδὴ Ρ:Ἐπεὶο 11 TO τοῦ θεοῦ ὄνομα P : τὸ ὄνομα τοῦ θεοῦ C
121 ὁ before AaBid P 122 τὸν λόγον Ρ: τὰ θελήµατα C 124 γένοιτο C: γένηται Ρ 126 ὁ δὲ ἄρτος Ρ: ἄρτος de C
On the Eucharistic Liturgy
able to call God "Father; "our Father, the one in the heavens" And they are also heavens who bear the image of the heavenly, in whom
God is "dwelling and walking" (2 Cor 6.16).
"Let your name be holy.' The name of God is holy in its nature, whether we say so or not. But since among sinners there are times when it is profaned according to the words, "Through you my name is profaned always among the nations" (Rom 2.24), we pray that the name of God may be holy in us. Not that it comes to be holy from not being holy, but that it becomes holy in us as we, becoming holy, also do those things worthy of holiness.
"Let your kingdom come.' It is the pure soul who can say with confidence, "Let your kingdom come." For the one who has heard
Paul saying, "Stop letting sin rule in your mortal body" (Rom 6.12), and is himself pure in act, intention, and word can say to God, "Let your kingdom come."
"Let your will be done on the earth as in heaven." The divine and blessed angels of God do the will of God, as David said in the Psalms: "Bless the Lord all his angels, powerful and strong, who do his word" (Ps 102.18). So praying this with authority you say, "As by the angels your will is done, O Lord, let it be done also on the earth by me."
"Give us today our super-substantial bread." The bread that is common is not super-substantial. But this holy bread is super-substantial, on account of which it is ordered to the substance of the soul. For this bread does not go into the stomach to be passed out into the latrine (Mk 7.19), but it goes into every part of your being
ST CYRIL OF JERUSALEM
ἀναδίδοται εἰς ὠφέλειαν ψυχῆς τε καὶ σώματος. TO δὲ σήμερον ἀντὶ τοῦ Ka' ἡμέραν λέγει, ὡς καὶ ὁ Παῦλος ἔλεγεν: «ἄχρις οὗ τὸ σήμερον καλεῖται.»
«Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν» Πολλὰ γὰρ ἔχομεν ἁμαρτήματα: πταίοµεν γὰρ καὶ ἐν λόγῳ καὶ ἐν διανοίᾳ καὶ πλεῖστα καταγνώσεως ἄξια ποιοῦμεν. «Καὶ ἐὰν εἴπωμεν, ὅτι ἁμαρτίαν οὐχ ἔχομεν» ψευδόµεθα, ὡς λέγει Ἰωάννης. Καὶ συνθήκας πρὸς τὸν θεὸν τιθέµεθα, συγχωρῆσαι ἡμῖν παρακαλοῦντες τὰ ἁμαρτήματα, ὡς καὶ ἡμεῖς
τοῖς πέλας τὰ ὀφειλήματα. Ἐννοοῦντες τοίνυν, ἀνθ᾽ οἵων οἷα λαμβάνοµεν, μὴ ἀναμείνωμεν μηδὲ ὑπερτιθώμεθα συγχωρεῖν ἀλλήλοις. Τὰ πταίσµατα τὰ γινόμενα εἰς ἡμᾶς μικρά ἐστι καὶ εὐτελῆ καὶ εὐδιάλυτα, τὰ δὲ εἰς θεὸν ὑφ) ἡμῶν γενόµενα μεγάλα
ἐστί, καὶ τῆς αὐτοῦ µόνης δεόµεθα φιλανθρωπίας. Πρόσεχε οὖν, μὴ διὰ τὰ μικρὰ καὶ εὐτελῆ εἰς σὲ ἁμαρτήματα ἀποκλείσῃς σεαυτῷ τῶν βαρυτάτων ἁμαρτημάτων τὴν παρὰ θεοῦ συγχώρήσιν.
«Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν» κύριε. Apa τοῦτο διδάσκει εὔχεσθαι ἡμᾶς, µηδόλως πειρασθῆναι, ὁ κύριος; Καὶ πῶς εἴρηται ἀλλαχοῦ: ἀνὴρ ἀπείραστος ἀδόκιμος, καὶ πάλιν. «πᾶσαν χαρὰν ἠγήσασθε, ἀδελφοί µου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις» ΑἈλλὰ µήποτε τὸ εἰσελθεῖν ἐστιν εἰς πειρασμὸν τὸ καταβαπτισθῆναι ὑπὸ τοῦ πειρασμοῦ: ἔοικε γὰρ ὁ πειρασμὸς ὥσπερ χειµάρρῳ τινὶ δυσκόλῳ πρὸς διάβασιν. Οἱ μὲν οὖν ἐν πειρασμοῖς μὴ καταβαπτιζόµενοι διαβαίνουσιν, ἄριστοί τινες κολυμβηταὶ γινόµενοι καὶ µηδόλως bn' αὐτῶν κατασυρόµενοι.
Οἱ δὲ μὴ τοιοῦτοι εἰσιόντες καταβαπτίζονται: οἷον ὡς ἐπὶ παραδείγματος Ἰούδας εἰσελθὼν εἰς τὸν τῆς φιλοχρηματίας πειρασμὸν οὐ διενήξατο, ἀλλὰ καταβαπτισθεὶς καὶ σωματικῶς καὶ
130 ψυχῆς τε καὶ σώματος P : σώματος καὶ ψυχῆς C 134 γὰρ om. P 137 συνθήκας after τιθέµεθα C : συνθήκας after Kai P
142 γενόμενα C : γινόμενα P 143 καὶ after ἐστί P 143 δεόµεθα Ρ: δεόµενας 154 αὐτῶν C: αὐτοῦ P 157 kai' C: ὡς P
On the Eucharistic Liturgy
for the advantage of both body and soul. And by "today" he means every day, as also Paul has said: "as long as it is called 'today'" (Heb
3-13).
"And forgive us our debts as we forgive our debtors." For we have many sins. For we stumble in word and thought and we do many things worthy of condemnation. "And if we say that we have no sin" we lie, as John says (1 Jn 1.8). And we have made covenants with God, calling upon him to forgive our sins, just as we also forgive the debts of our neighbors. Thinking then about what we have received and for what, let us neither wait nor delay to forgive one another. The wrongs done against us are small and worthless and easily reconciled, but those done by us against God are great, and for this we can only pray for his great mercy. Proceed carefully, therefore, lest on account of these small and worthless sins, you call yourself back from God's forgiveness of your costly sins.
"And do not lead us into temptation," O Lord. Does the Lord then teach us to pray that we never be tempted? How then is it said elsewhere that one who is not tempted is unproven (cf. Rom 5.3-4)?
And, again, "regard it as all joy, my brothers, when you encounter various kinds of temptations" (Jas 1.2)? But perhaps entering into temptation is being drowned by the temptation. For temptation is like a certain winter river with a difficult crossing. Some, then, cross it, not being drowned, since they have become the best swimmers and are not pulled under by the waters. But others (who are not the best swimmers) enter and are drowned, just as, for example, Judas, who having entered into the temptation of avarice did not pass through, but was drowned and also choked both physically and
ST CYRIL OF JERUSALEM
πνευματικῶς ἀπεπνίγη. Πέτρος εἰσῆλθεν εἰς τὸν τῆς ἀρνήσεως πειρασµόν, ἀλλὰ εἰσελθὼν οὐ κατεβαπτίσθη, ἀλλὰ γενναίως διενήξατο καὶ ἐρρύσθη ἀπὸ τοῦ πειρασμοῦ.
Ἄκουε πάλιν ἀλλαχοῦ ὁλοκλήρων ἁγίων χοροῦ εὐχαριστοῦντος ἐπὶ τῷ ἐξαιρεθῆναι τοῦ πειρασμοῦ: «ἐδοκίμασας ἡμᾶς ὁ θεός, ἐπύρωσας ἡμᾶς ὡς πυροῦται τὸ ἀργύριον: εἰσήγαγες ἡμᾶς εἰς τὴν παγίδα, ἔθου θλίψεις ἐπὶ τὸν VOTOV ἡμῶν, ἐπεβίβασας ἀνθρώπους ἐπὶ τὰς κεφαλὰς ἡμῶν. Διήλθομεν διὰ πυρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν» Ὁρᾷς αὐτοὺς παρρησιαζοµένους
ἐπὶ τῷ διελθεῖν καὶ μὴ ἐμπαγῆναι. «Καὶ ἐξήγαγες ἡμᾶς, εἰς ἀναψυχήν:» τὸ εἰς ἀναψυχὴν ἐλθεῖν ταὐτόν ἐστι τὸ ἀπὸ πειρασμοῦ ῥυσθῆναι.
«Ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.» Ei ἦν τὸ «μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν» τὸ τοῦ µηδόλως πειρασθῆναι παραστατικόν, οὐκ ἄν ἔλεγεν «ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ» Πονηρὸς δὲ ὁ ἀντικείμενος δαίµων, ap' οὗ ῥυσθῆναι εὐχόμεθα.
Εἶτα μετὰ πλήρωσιν τῆς εὐχῆς λέγεις «ay,» ἐπισφραγίζων διὰ τοῦ ἀμήν, ὃ σηµαίνει «γένοιτο» τὰ ἐν τῇ θεοδιδάκτῳ εὐχῇ.
Meta ταῦτα λέγει ὁ ἱερεύς. «Τὰ ἅγια τοῖς ἁγίοις.» 'Ayia τὰ προκείµενα, ἐπιφοίτησιν δεξάµενα ἁγίου πνεύματος: ἅγιοι καὶ ὑμεῖς, πνεύματος ἁγίου καταξιωθέντες. Τὰ ἅγια οὖν τοῖς ἁγίοις κατάλληλα. Εἶτα ὑμεῖς λέγετε: «εἷς ἅγιος, εἷς κύριος, Ἰησοῦς
Χριστός» Ἀληθῶς γὰρ εἷς ἅγιος, φύσει ἅγιος: ἡμεῖς δὲ καὶ ἅγιοι, ἀλλ᾽ οὐ φύσει, ἀλλὰ µετοχῇ καὶ ἀσκήσει καὶ εὐχῇ.
Meta ταῦτα ἀκούετε τοῦ Ψψάλλοντος μετὰ µέλους θείου προτρεποµένου ὑμᾶς εἰς τὴν κοινωνίαν τῶν ἁγίων μυστηρίων καὶ λέγοντος: «γεύσασθε καὶ ἴδετε, ὅτι χρηστὸς 6 κύριος» Mh τῷ λάρυγγι τῷ σωματικῷ ἐπιτρέπητε τὸ κριτικόν, ἀλλὰ τῇ
159 κατεβαπτίσθη P : ἐβαπτίσθη C 16ο διενήξατο και Ρ: διανηξάµενος C 167 φησίν after ἡμᾶς ο 168 ταὐτόν P : αὐτούς C 180 ἡμεῖς δὲ καὶ C : ἡμεῖς γάρ, εἰ καὶ P
On the Eucharistic Liturgy
spiritually. Peter entered the temptation of denial, but having entered it he was not drowned, but passed through it with courage, and was delivered from the temptation.
Listen again in another place to the chorus of healthy saints, giving thanks for having been delivered from temptation. "You, O God, have tested us; you have tried us in fire as silver is tried. You brought us into the net. You placed suffering on our back, and let men ride over our heads. We came through fire and water, and you brought us into a place of refreshment" (Ps 66.10-12). You see them speaking confidently about their passing without being drowned. "And you brought us into a place of refreshment." To be brought into a place of refreshment is to be delivered from temptation.
"But deliver us from evil" If the petition "Do not lead us into temptation" meant not ever being tempted he would not have said,
"But deliver us from evil" And the evil is the demon opposing us, from whom we pray to be set free. Next, after the completion of the prayer, you say "Amen," sealing by the amen, which means "let it be," the petitions of this divinely taught prayer.
Next, the priest says, "The holy things for the holy [people]." The holy gifts are the ones presented, having received the epiclesis of the Holy Spirit. You also are holy, having been made worthy of the Holy
Spirit. The holy things then correspond to holy people. Next, you say, "One is holy, one is Lord, Jesus Christ." For truly One is holy, holy by nature. And we ourselves are holy, though not by nature, but by participation, discipline, and prayer.
After this you hear the cantor with sacred melodies encouraging you to the communion of the holy mysteries, singing, "Taste and see that the Lord is good" (Ps. 33[34].9). Stop making your decision on the basis of your bodily throat, but on the basis of your unquestion-
ST CYRIL OF JERUSALEM
ἀνενδοιάστῳ πίστει. γευόµενοι γὰρ οὐκ dptov καὶ οἴνου κελεύονται γεύσασθαι, ἀλλὰ ἀντιτύπου σώματος καὶ αἵματος τοῦ
Προσιὼν οὖν μὴ τεταµένοις τοῖς τῶν χειρῶν καρποῖς προσέρχου μηδὲ διῃρηµένοις τοῖς δακτύλοις: ἀλλὰ τὴν ἀριστερὰν θρόνον ποιήσας τῇ δεξιᾷ, ὡς μελλούσῃ βασιλέα ὑποδέχεσθαι, καὶ κοιλάνας τὴν παλάμην δέχου τὸ σώμα τοῦ Χριστοῦ, ἐπιλέγων
«Ἀμήν» Met' ἀσφαλείας οὖν ἁγιάσας τοὺς ὀφθαλμοὺς τῇ ἐπαφῇ τοῦ ἁγίου σώματος µεταλάμβανε, προσέχων, μὴ παραπολέσῃς
τι ἐκ τούτου: ὅπερ γὰρ ἐὰν ἀπολέσῃς, τούτῳ ὡς ἀπὸ οἰκείου ἐζημιώθης μέλους. Εἰπὲ γάρ pot, ei τίς σοι ἔδωκε ψήγματα χρυσίου, οὐκ ἂν μετὰ πάσης ἀσφαλείας ἐκράτεις, φυλαττόμενος, µή τι αὐτῶν παραπολέσῃς καὶ ζημίαν ὑποστῇς;, Οὐ πολλῷ οὖν μᾶλλον ἀσφαλέστερον τοῦ χρυσίου καὶ λίθων τιµίων τιµιωτέρου διασκοπήσεις ὑπὲρ τοῦ μὴ ψίχαν σοι ἐκπεσεῖν;
Εἶτα μετὰ τὸ κοινωνῆσαί σε τοῦ σώματος Χριστοῦ προσέρχου καὶ τῷ ποτηρίῳ τοῦ αἵματος, μὴ ἀνατείνων τὰς χεῖρας, ἀλλὰ κύπτων καὶ τῷ τρόπῳ προσκυνήσεως καὶ σεβάσματος λέγων
Ἔτι δὲ τῆς νοτίδος ἐνούσης τοῖς χείλεσί σου χερσὶν ἐπαφώμενος καὶ ὀφθαλμοὺς καὶ µέτωπον καὶ τὰ λοιπὰ ἁγίαζε αἰσθητήρια. Εἶτα ἀναμείνας τὴν εὐχὴν εὐχαρίστει τῷ θεῷ τῷ καταξιώσαντί σε τῶν τηλικούτων μυστηρίων.
Tavtac κατέχετε ταύτας τὰς παραδόσεις ἀσπίλους καὶ ἀπροσκόπους ἑαυτοὺς διαφυλάξατε. Τῆς κοινωνίας ἑαυτοὺς μὴ
186 οὐχι 187 κελεύονται γεύσασθαι C : γεύεσθεΡ | τοῦ C 193 «Ἀμην» P: τὸ ἁμήν ο ιο αὐτοῦ after τούτου C | τούτῳ C : τοῦτο P
| δηλονότι after οἰκείου C 199 τιµιωτέρου C : τιμιωτέρον Ρ 200 wiyav C: ψίχα P 203 τῷ before τρόπῳ P 204 «ἀμὴν» P : τὸ apy C 205 σου 209 Ταύτας κατέχετε P : Κατέχετε ταύτας C
On the Eucharistic Liturgy
ing faith. For when we are invited to taste, we taste not of bread and wine but of the sacramental representation of the body and blood of Christ.
Approaching, then, do not come with your hands extended or with your fingers open. But make a throne with your left hand for the right, as intending to receive the King, and having made a hollow in your hand, receive the body of Christ, after which you say "Amen."
Receive, having sanctified your eyes with care by a touch of the holy body, paying close attention so you do not lose any of it. For if you lose this it is like losing one of the members of your own body. For, tell me, if someone gave gold dust to you, would you not hold onto it with every care, guarding it, lest it be lost from you, and you suffer under the loss? Should you not be more careful then, watching closely so as not to let a crumb of what is more precious than gold and precious stones fall from you?
Next, after you have communed of the body of Christ, come also to the cup of the blood, not stretching out your hands, but bowing and saying "Amen" in a manner of profound worship and reverence, and be sanctified, receiving of the blood of Christ. And while the moisture remains on your lips, touching it with your hands, sanctify your eyes, forehead, and your other senses. Next, while waiting for the prayer, give thanks to God who has made you worthy of these great mysteries.
Hold these traditions spotless and keep yourselves from offense.
Do not break yourselves away from communion; do not, on account
ST CYRIL OF JERUSALEM
ἀπορρήξητε, μὴ διὰ μολυσμὸν ἁμαρτίας τῶν ἱερῶν τούτων καὶ πνευματικῶν ἑαυτοὺς ἀποστερήσητε μυστηρίων.
«Ὁ δὲ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ σῶμα καὶ ἡ ψυχή καὶ τὸ πνεῦμα ἐν τῇ παρουσίᾳ τοῦ κυρίου
215 ἡμῶν Ἰησοῦ Χριστοῦ διατηρηθείη» Ὡι ἡ δόξα, τιμὴ, καὶ κράτος σὺν πατρὶ καὶ ἁγίῳ πνεύµατι νῦν καὶ del καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Αμήν.
21 ἁμαρτίας Ρ: ἁμαρτιῶν C 215 διατηρηθείη C :τηρηθείη P 217 Ὡι ἡ δόξα... Ἀμήν. C :Ώι ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. P
On the Eucharistic Liturgy
of the defilement of your sins, deprive yourselves of these holy and spiritual mysteries. "And may the God of peace sanctify you completely, and keep your body, soul, and spirit blameless at the coming of our Lord Jesus Christ" (1 Thess 5.23), to whom be glory, honor, and power with the Father and the Holy Spirit now and forever and unto the ages of ages. Amen.
POPULAR
PATRISTUCS
Ες Ες On the Human Condition St Basil the Great The Cult of the Saints -St John Chrysostom On the Church: Select Treatises -St Cyprian of Carthage
On the Church: Select Letters -St Cyprian of Carthage 1 On the Priesthood -St John Chrysostom
2 Lectures on the Christian Sacraments -St Cyril of Jerusalem
4 On the Divine Images -St John of Damascus
ae) 6 On the Holy Icons St Theodore the Studite The Book of Pastoral Rule -St Gregory the Great
7 On Marriage and Family Life -St John Chrysostom Wider Than Heaven -- Homilies on the Mother of God 8 On the Divine Liturgy — St Germanus ο On Wealth and Poverty Festal Orations -St Gregory of Nazianzus
Counsels on the Spiritual Life -Mark the Monk On Social Justice — St Basil the Great The Harp of Glory -- An African Akathist
St John Chrysostom 10 Hymns on Paradise -St Ephrem the Syrian 11 On Ascetical Life -- St Isaac of Nineveh
12 On the Soul and Resurrection -St Gegory of Nyssa Divine Eros -St Symeon the New Theologian
On the Two Ways -Foundational Texts in the Tradition On the Holy Spirit — St Basil the Great Works on the Spirit -Athanasius and Didymus
On the Incarnation -- St Athanasius Treasure-house of Mysteries -Poetry in the Syriac Tradition
Poems on Scripture — St Gregory of Nazianzus On Christian Doctrine and Practice -St Basil the Great
13 On the Unity of Christ St Cyril of Alexandria 14 On the Mystical Life, vol. 1 -St Symeon the New Theologian
15 On the Mystical Life, vol. 2 -St Symeon the New Theologian 16 On the Mystical Life, vol. 3 St Symeon the New Theologian
17 On the Apostolic Preaching -- St Irenaeus 18 On the Dormition Early Patristic Homilies
19 On the Mother of God -- Jacob of Serug 21 On God and Man - Theological Poetry of St Gregory of Nazianzus Light on the Mountain -- Homilies on the Transfiguration The Letters -- St Ignatius of Antioch On Fasting and Feasts -- St Basil the Great
On Christian Ethics -- St Basil the Great Give Me a Word -- The Desert Fathers Two Hundred Chapters on Theology St Maximus the Confessor
On the Apostolic Tradition -- Hippolytus On Pascha -- Melito of Sardis 23 On God and Christ -St Gregory of Nazianzus
24 Three Treatises on the Divine Images -St John of Damascus 25 On the Cosmic Mystery of Christ -St Maximus the Confessor
26 Letters from the Desert Barsanuphius and John 27 Four Desert Fathers — Coptic Texts 28 Saint Macarius the Spiritbearer -Coptic Texts
Letters to Olympia -St John Chrysostom 29 On the Lord's Prayer -Tertullian, Cyprian, Origen
Lectures on the Christian Sacraments -St Cyril of Jerusalem (58) [onl Mi
ST VLADIMIR'S SEMINARY PRESS
1-800-204-2665 ο Www.svspress.com
Semis
"" ϱΤ CYRIL OF JERUSALEM
| iRAchabhaaseee
Greek ας ο. ee ae Mawes = ο ος ες six ία on the Christian sacraments were delivered in Jerusalem in the fourth century. This was a time of rapid transition for the Church. Until AD 313, σπτίςΗαΙΙΗΥ Πας Ὀθδειι 81ι 1]εσα] δ ρειδεσυµῖεᾶ τε]σίοπ, Ὀμϊ under Constantine & his successors it became the favored religion of the state. Potential converts thronged the Ιτό πονν Ῥαβίσας, ὈμΙΠ ἴπτομσα Ίπε Ὀεπείσεπσε οἳ the emperors. Catechetical instruction was needed. And it was provided by gifted preachers & teachers like St Cyril of Jerusalem.
The first of these lectures, the Procatechesis, is a hearty a1) (oloy aul Ίο 1ο σατιάϊάαῖες Τοί Ὀαρίίδτη απά ἱπίτοάᾶμσες
The remaining five, the Mystagogical Catecheses, are an exposition of the rites of Christian initiation—baptism, chrismation, & the Eucharist—for the newly baptized. A rich source on the history and worship of the fourth century, these lectures remain instructive & inspirational.
ΤΠΙ5 νο]αππο-Τραϊμτίποα Το ὀτεεκ ἸἘχί ΕπΠᾶ α πονν ΕπΠπσΙΙ5Ί translation by Maxwell E. Johnson, a prominent scholar of the early liturgy—will become the standard text for years