Lecture XXIII (On the Mysteries. V.) On the Sacred Liturgy and Communion
Lecture XVIII
On the Words, And in One Holy Catholic Church, and in the Resurrection of the Flesh, and the Life Everlasting
Ezekiel xxxvii. 1
The hand of the Lord was upon me, and carried me out in the Spirit of the Lord, and set me down in the midst of the valley which was full of bones.
1. The root of all good works is the hope of the Resurrection; for the expectation of the recompense nerves the soul to good works. For every labourer is ready to endure the toils, if he sees their reward in prospect; but when men weary themselves for nought, their heart soon sinks as well as their body. A soldier who expects a prize is ready for war, but no one is forward to die for a king who is indifferent about those who serve under him, and bestows no honours on their toils. In like manner every soul believing in a Resurrection is naturally careful of itself; but, disbelieving it, abandons itself to perdition. He who believes that his body shall remain to rise again, is careful of his robe, and defiles it not with fornication; but he who disbelieves the Resurrection, gives himself to fornication, and misuses his own body, as though it were not his own. Faith therefore in the Resurrection of the dead, is a great commandment and doctrine of the Holy Catholic Church; great and most necessary, though gainsaid by many, yet surely warranted by the truth. Greeks contradict it , Samaritans disbelieve it, heretics mutilate it; the contradiction is manifold, but the truth is uniform.
2. Now Greeks and Samaritans together argue against us thus. The dead man has fallen, and mouldered away, and is all turned into worms; and the worms have died also; such is the decay and destruction which has overtaken the body; how then is it to be raised? The shipwrecked have been devoured by fishes, which are themselves devoured. Of them who fight with wild beasts the very bones are ground to powder, and consumed by bears and lions. Vultures and ravens feed on the flesh of the unburied dead, and then fly away over all the world; whence then is the body to be collected? For of the fowls who have devoured it some may chance to die in India, some in Persia, some in the land of the Goths. Other men again are consumed by fire, and their very ashes scattered by rain or wind; whence is the body to be brought together again ?
3. To thee, poor little feeble man, India is far from the land of the Goths, and Spain from Persia; but to God, who holds the whole earth in the hollow of His hand , all things are near at hand. Impute not then weakness to God, from a comparison of thy feebleness, but rather dwell on His power . Does then the sun, a small work of God, by one glance of his beams give warmth to the whole world; does the atmosphere, which God has made, encompass all things in the world; and is God, who is the Creator both of the sun, and of the atmosphere, far off from the world? Imagine a mixture of seeds of different plants (for as thou art weak concerning the faith, the examples which I allege are weak also), and that these different seeds are contained in thy single hand; is it then to thee, who art a man, a difficult or an easy matter to separate what is in thine hand, and to collect each seed according to its nature, and restore it to its own kind? Canst thou then separate the things in thine hand, and cannot God separate the things contained in His hand, and restore them to their proper place? Consider what I say, whether it is not impious to deny it?
4. But further, attend, I pray, to the very principle of justice, and come to thine own case. Thou hast different sorts of servants: and some are good and some bad; thou honourest therefore the good, and smitest the bad. And if thou art a judge, to the good thou awardest praise, and to the transgressors, punishment. Is then justice observed by thee a mortal man; and with God, the ever changeless King of all, is there no retributive justice ? Nay, to deny it is impious. For consider what I say. Many murderers have died in their beds unpunished; where then is the righteousness of God? Yea, ofttimes a murderer guilty of fifty murders is beheaded once; where then shall he suffer punishment for the forty and nine? Unless there is a judgment and a retribution after this world, thou chargest God with unrighteousness. Marvel not, however, because of the delay of the judgment; no combatant is crowned or disgraced, till the contest is over; and no president of the games ever crowns men while yet striving, but he waits till all the combatants are finished, that then deciding between them he may dispense the prizes and the chaplets . Even thus God also, so long as the strife in this world lasts, succours the just but partially, but afterwards He renders to them their rewards fully.
5. But if according to thee there is no resurrection of the dead, wherefore condemnest thou the robbers of graves? For if the body perishes, and there is no resurrection to be hoped for, why does the violator of the tomb undergo punishment? Thou seest that though thou deny it with thy lips, there yet abides with thee an indestructible instinct of the resurrection.
6. Further, does a tree after it has been cut down blossom again, and shall man after being cut down blossom no more? And does the corn sown and reaped remain for the threshing floor, and shall man when reaped from this world not remain for the threshing? And do shoots of vine or other trees, when clean cut off and transplanted, come to life and bear fruit; and shall man, for whose sake all these exist, fall into the earth and not rise again? Comparing efforts, which is greater, to mould from the beginning a statue which did not exist, or to recast in the same shape that which had fallen? Is God then, who created us out of nothing, unable to raise again those who exist and are fallen ? But thou believest not what is written of the resurrection, being a Greek: then from the analogy of nature consider these matters, and understand them from what is seen to this day. Wheat, it may be, or some other kind of grain, is sown; and when the seed has fallen, it dies and rots, and is henceforth useless for food. But that which has rotted, springs up in verdure; and though small when sown, springs up most beautiful. Now wheat was made for us; for wheat and all seeds were created not for themselves, but for our use; are then the things which were made for us quickened when they die, and do we for whom they were made, not rise again after our death ?
7. The season is winter , as thou seest; the trees now stand as if they were dead: for where are the leaves of the fig-tree? where are the clusters of the vine? These in winter time are dead, but green in spring; and when the season is come, there is restored to them a quickening as it were from a state of death. For God, knowing thine unbelief, works a resurrection year by year in these visible things; that, beholding what happens to things inanimate, thou mayest believe concerning things animate and rational. Further, flies and bees are often drowned in water, yet after a while revive ; and species of dormice , after remaining motionless during the winter, are restored in the summer (for to thy slight thoughts like examples are offered); and shall He who to irrational and despised creatures grants life supernaturally, not bestow it upon us, for whose sake He made them?
8. But the Greeks ask for a resurrection of the dead still manifest; and say that, even if these creatures are raised, yet they had not utterly mouldered away; and they require to see distinctly some creature rise again after complete decay. God knew men’s unbelief, and provided for this purpose a bird, called a Phoenix . This bird, as Clement writes, and as many more relate, being the only one of its kind , arrives in the land of the Egyptians at periods of five hundred years, shewing forth the resurrection, not in desert places, lest the occurrence of the mystery should remain unknown, but appearing in a notable city , that men might even handle what would otherwise be disbelieved. For it makes itself a coffin of frankincense and myrrh and other spices, and entering into this when its years are fulfilled, it evidently dies and moulders away. Then from the decayed flesh of the dead bird a worm is engendered, and this worm when grown large is transformed into a bird;—and do not disbelieve this, for thou seest the offspring of bees also fashioned thus out of worms , and from eggs which are quite fluid thou hast seen wings and bones and sinews of birds issue. Afterwards the aforesaid Phoenix, becoming fledged and a full-grown Phoenix, like the former one, soars up into the air such as it had died, shewing forth to men a most evident resurrection of the dead. The Phoenix indeed is a wondrous bird, yet it is irrational, nor ever sang praise to God; it flies abroad through the sky, but it knows not who is the Only-begotten Son of God. Has then a resurrection from the dead been given to this irrational creature which knows not its Maker, and to us who ascribe glory to God and keep His commandments, shall there no resurrection be granted?
9. But since the sign of the Phoenix is remote and uncommon, and men still disbelieve our resurrection, take again the proof of this from what thou seest every day. A hundred or two hundred years ago, we all, speakers and hearers, where were we? Know we not the groundwork of the substance of our bodies? Knowest thou not how from weak and shapeless and simple elements we are engendered, and out of what is simple and weak a living man is formed? and how that weak element being made flesh is changed into strong sinews, and bright eyes, and sensitive nose, and hearing ears, and speaking tongue, and beating heart, and busy hands, and swift feet, and into members of all kinds ? and how that once weak element becomes a shipwright, and a builder, and an architect, and a craftsman of various arts, and a soldier, and a ruler, and a lawgiver, and a king? Cannot God then, who has made us out of imperfect materials, raise us up when we have fallen into decay? He who thus flames a body out of what is vile, cannot He raise the fallen body again? And He who fashions that which is not, shall He not raise up that which is and is fallen?
10. Take further a manifest proof of the resurrection of the dead, witnessed month by month in the sky and its luminaries . The body of the moon vanishes completely, so that no part of it is any more seen, yet it fills again, and is restored to its former state ; and for the perfect demonstration of the matter, the moon at certain revolutions of years suffering eclipse and becoming manifestly changed into blood, yet recovers its luminous body: God having provided this, that thou also, the man who art formed of blood, mightest not refuse credence to the resurrection of the dead, but mightest believe concerning thyself also what thou seest in respect of the moon. These therefore use thou as arguments against the Greeks; for with them who receive not what is written fight thou with unwritten weapons, by reasonings only and demonstrations; for these men know not who Moses is, nor Esaias, nor the Gospels, nor Paul.
11. Turn now to the Samaritans, who, receiving the Law only, allow not the Prophets. To them the text just now read from Ezekiel appears of no force, for, as I said, they admit no Prophets; whence then shall we persuade the Samaritans also? Let us go to the writings of the Law. Now God says to Moses, I am the God of Abraham, and of Isaac, and of Jacob ; this must mean of those who have being and subsistence. For if Abraham has come to an end, and Isaac and Jacob, then He is the God of those who have no being. When did a king ever say, I am the king of soldiers, whom he had not? When did any display wealth which he possessed not? Therefore Abraham and Isaac and Jacob must subsist, that God may be the God of those who have being; for He said not, “I was their God,” but I am. And that there is a judgment, Abraham shews in saying to the Lord, He who judgeth all the earth, shall He not execute judgment ?
12. But to this the foolish Samaritans object again, and say that the souls possibly of Abraham and Isaac and Jacob continue, but that their bodies cannot possibly rise again. Was it then possible that the rod of righteous Moses should become a serpent, and is it impossible that the bodies of the righteous should live and rise again? And was that done contrary to nature, and shall they not be restored according to nature? Again, the rod of Aaron, though cut off and dead, budded, without the scent of waters , and though under a roof, sprouted forth into blossoms as in the fields; and though set in dry places, yielded in one night the flowers and fruit of plants watered for many years. Did Aaron’s rod rise, as it were, from the dead, and shall not Aaron himself be raised? And did God work wonders in wood, to secure to him the high-priesthood, and will He not vouchsafe a resurrection to Aaron himself? A woman also was made salt contrary to nature; and flesh was turned into salt; and shall not flesh be restored to flesh? Was Lot’s wife made a pillar of salt, and shall not Abraham’s wife be raised again? By what power was Moses’ hand changed, which even within one hour became as snow, and was restored again? Certainly by God’s command. Was then His command of force then, and has it no force now?
13. And whence in the beginning came man into being at all, O ye Samaritans, most senseless of all men? Go to the first book of the Scripture, which even you receive; And God formed man of the dust of the ground . Is dust transformed into flesh, and shall not flesh be again restored to flesh? You must be asked too, whence the heavens had their being, and earth, and seas? Whence sun, and moon, and stars? How from the waters were made the things which fly and swim? And how from earth all its living things? Were so many myriads brought from nothing into being, and shall we men, who bear God’s image, not be raised up? Truly this course is full of unbelief, and the unbelievers are much to be condemned; when Abraham addresses the Lord as the Judge of all the earth, and the learners of the Law disbelieve; when it is written that man is of the earth, and the readers disbelieve it .
14. These questions, therefore, are for them, the unbelievers: but the words of the Prophets are for us who believe. But since some who have also used the Prophets believe not what is written, and allege against us that passage, The ungodly shall not rise up in judgment , and, For if man go down to the grave he shall come up no more , and, The dead shall not praise Thee, O Lord ,—for of what is well written, they have made ill use—it will be well in a cursory manner, and as far as is now possible, to meet them. For if it is said, that the ungodly shall not rise up in judgment, this shews that they shall rise, not in judgment, but in condemnation; for God needs not long scrutiny, but close on the resurrection of the ungodly follows also their punishment. And if it is said, The dead shall not praise Thee, O Lord, this shews, that since in this life only is the appointed time for repentance and pardon, for which they who enjoy it shall praise the Lord, it remains not after death for them who have died in sins to give praise as the receivers of a blessing, but to bewail themselves; for praise belongs to them who give thanks, but to them who are under the scourge, lamentation. Therefore the just then offer praise; but they who have died in sins have no further season for confession .
15. And respecting that passage, If a man go down to the grave, he shall come up no more, observe what follows, for it is written, He shall come up no more, neither shall he return to his own house. For since the whole world shall pass away, and every house shall be destroyed, how shall he return to his own house, there being henceforth a new and different earth? But they ought to have heard Job, saying, For there is hope of a tree; for if it be cut down, it will sprout again, and the tender branch thereof will not cease. For though the root thereof wax old in the earth, and the stock thereof die in the rocky ground; yet from the scent of water it will bud, and bring forth a crop like a new plant. But man when he dies, is gone; and when mortal man falls, is he no more ? As it were remonstrating and reproving (for thus ought we to read the words is no more with an interrogation ); he says since a tree falls and revives, shall not man, for whom all trees were made, himself revive? And that thou mayest not suppose that I am forcing the words, read what follows; for after saying by way of question, When mortal man falls, is he no more? he says, For if a man die, he shall live again ; and immediately he adds, I will wait till I be made again ; and again elsewhere, Who shall raise up on the earth my skin, which endures these things . And Esaias the Prophet says, The dead men shall rise again, and they that are in the tombs shall awake . And the Prophet Ezekiel now before us, says most plainly, Behold I will open your graves, and bring you up out of your graves . And Daniel says, Many of them that sleep in the dust of the earth shall arise, some to everlasting life, and some to everlasting shame .
16. And many Scriptures there are which testify of the Resurrection of the dead; for there are many other sayings on this matter. But now, by way of remembrance only, we will make a passing mention of the raising of Lazarus on the fourth day; and just allude, because of the shortness of the time, to the widow’s son also who was raised, and merely for the sake of reminding you, let me mention the ruler of the synagogue’s daughter, and the rending of the rocks, and how there arose many bodies of the saints which slept , their graves having been opened. But specially be it remembered that Christ has been raised from the dead . I speak but in passing of Elias, and the widow’s son whom he raised; of Elisseus also, who raised the dead twice; once in his lifetime, and once after his death. For when alive he wrought the resurrection by means of his own soul ; but that not the souls only of the just might be honoured, but that it might be believed that in the bodies also of the just there lies a power, the corpse which was cast into the sepulchre of Elisseus, when it touched the dead body of the prophet, was quickened, and the dead body of the prophet did the work of the soul, and that which was dead and buried gave life to the dead, and though it gave life, yet continued itself among the dead. Wherefore? Lest if Elisseus should rise again, the work should be ascribed to his soul alone; and to shew, that even though the soul is not present, a virtue resides in the body of the saints, because of the righteous soul which has for so many years dwelt in it, and used it as its minister . And let us not foolishly disbelieve, as though this thing had not happened: for if handkerchiefs and aprons, which are from without, touching the bodies of the diseased, raised up the sick, how much more should the very body of the Prophet raise the dead?
17. And with respect to these instances we might say much, rehearsing in detail the marvellous circumstances of each event: but as you have been already wearied both by the superposed fast of the Preparation , and by the watchings , let what has been cursorily spoken concerning them suffice for a while; these words having been as it were sown thinly, that you, receiving the seed like richest ground, may in bearing fruit increase them. But be it remembered, that the Apostles also raised the dead; Peter raised Tabitha in Joppa, and Paul raised Eutychus in Troas; and thus did all the other Apostles, even though the wonders wrought by each have not all been written. Further, remember all the sayings in the first Epistle to the Corinthians, which Paul wrote against them who said, How are the dead raised, and with what manner of body do they come ? And how he says, For if the dead rise not, then is not Christ raised ; and how he called them fools , who believed not; and remember the whole of his teaching there concerning the resurrection of the dead, and how he wrote to the Thessalonians, But we would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as the rest which have no hope , and all that follows: but chiefly that, And the dead in Christ shall rise first .
18. But especially mark this, how very pointedly Paul says, For this corruptible must put on incorruption, and this mortal must put on immortality . For this body shall be raised not remaining weak as now; but raised the very same body, though by putting on incorruption it shall be fashioned anew ,—as iron blending with fire becomes fire, or rather as He knows how, the Lord who raises us. This body therefore shall be raised, but it shall abide not such as it now is, but an eternal body; no longer needing for its life such nourishment as now, nor stairs for its ascent, for it shall be made spiritual, a marvellous thing, such as we cannot worthily speak of. Then, it is said, shall the righteous shine forth as the sun , and the moon, and as the brightness of the firmament . And God, fore-knowing men’s unbelief, has given to little worms in the summer to dart beams of light from their body , that from what is seen, that which is looked for might be believed; for He who gives in part is able to give the whole also, and He who made the worm radiant with light, will much more illuminate a righteous man.
19. We shall be raised therefore, all with our bodies eternal, but not all with bodies alike: for if a man is righteous, he will receive a heavenly body, that he may be able worthily to hold converse with Angels; but if a man is a sinner, he shall receive an eternal body, fitted to endure the penalties of sins, that he may burn eternally in fire, nor ever be consumed . And righteously will God assign this portion to either company; for we do nothing without the body. We blaspheme with the mouth, and with the mouth we pray. With the body we commit fornication, and with the body we keep chastity. With the hand we rob, and by the hand we bestow alms; and the rest in like manner. Since then the body has been our minister in all things, it shall also share with us in the future the fruits of the past .
20. Therefore, brethren, let us be careful of our bodies, nor misuse them as though not our own. Let us not say like the heretics, that this vesture of the body belongs not to us, but let us be careful of it as our own; for we must give account to the Lord of all things done through the body. Say not, none seeth me; think not, that there is no witness of the deed. Human witness oftentimes there is not; but He who fashioned us, an unerring witness, abides faithful in heaven , and beholds what thou doest. And the stains of sin also remain in the body; for as when a wound has gone deep into the body, even if there has been a healing, the scar remains, so sin wounds soul and body, and the marks of its scars remain in all; and they are removed only from those who receive the washing of Baptism. The past wounds therefore of soul and body God heals by Baptism; against future ones let us one and all jointly guard ourselves, that we may keep this vestment of the body pure, and may not for practising fornication and sensual indulgence or any other sin for a short season, lose the salvation of heaven, but may inherit the eternal kingdom of God; of which may God, of His own grace, deem all of you worthy.
21. Thus much in proof of the Resurrection of the dead; and now, let me again recite to you the profession of the faith, and do you with all diligence pronounce it while I speak , and remember it.
22. The Faith which we rehearse contains in order the following, “And in one Baptism of repentance for the remission of sins; and in one Holy Catholic Church; and in the resurrection of the flesh; and in eternal life.” Now of Baptism and repentance I have spoken in the earliest Lectures; and my present remarks concerning the resurrection of the dead have been made with reference to the Article “In the resurrection of the flesh.” Now then let me finish what still remains to be said for the Article, “In one Holy Catholic Church,” on which, though one might say many things, we will speak but briefly.
23. It is called Catholic then because it extends over all the world, from one end of the earth to the other; and because it teaches universally and completely one and all the doctrines which ought to come to men’s knowledge, concerning things both visible and invisible, heavenly and earthly ; and because it brings into subjection to godliness the whole race of mankind, governors and governed, learned and unlearned; and because it universally treats and heals the whole class of sins, which are committed by soul or body, and possesses in itself every form of virtue which is named, both in deeds and words, and in every kind of spiritual gifts.
24. And it is rightly named (Ecclesia) because it calls forth and assembles together all men; according as the Lord says in Leviticus, And make an assembly for all the congregation at the door of the tabernacle of witness . And it is to be noted, that the word assemble, is used for the first time in the Scriptures here, at the time when the Lord puts Aaron into the High-priesthood. And in Deuteronomy also the Lord says to Moses, Assemble the people unto Me, and let them hear My words, that they may learn to fear Me . And he again mentions the name of the Church, when he says concerning the Tables, And on them were written all the words which the Lord spake with you in the mount out of the midst of the fire in the day of the Assembly ; as if he had said more plainly, in the day in which ye were called and gathered together by God. The Psalmist also says, I will give thanks unto Thee, O Lord, in the great Congregation; I will praise Thee among much people .
25. Of old the Psalmist sang, Bless ye God in the congregations, even the Lord, (ye that are) from the fountains of Israel . But after the Jews for the plots which they made against the Saviour were cast away from His grace, the Saviour built out of the Gentiles a second Holy Church, the Church of us Christians, concerning which he said to Peter, And upon this rock I will build My Church, and the gates of hell shall not prevail against it . And David prophesying of both these, said plainly of the first which was rejected, I have hated the Congregation of evil doers ; but of the second which is built up he says in the same Psalm, Lord, I have loved the beauty of Thine house ; and immediately afterwards, In the Congregations will I bless thee, O Lord . For now that the one Church in Judaea is cast off, the Churches of Christ are increased over all the world; and of them it is said in the Psalms, Sing unto the Lord a new song, His praise in the Congregation of Saints . Agreeably to which the prophet also said to the Jews, I have no pleasure in you, saith the Lord Almighty ; and immediately afterwards, For from the rising of the sun even unto the going down of the same, My name is glorified among the Gentiles . Concerning this Holy Catholic Church Paul writes to Timothy, That thou mayest know how thou oughtest to behave thyself in the House of God, which is the Church of the Living God, the pillar and ground of the truth .
26. But since the word Ecclesia is applied to different things (as also it is written of the multitude in the theatre of the Ephesians, And when he had thus spoken, he dismissed the Assembly ), and since one might properly and truly say that there is a Church of evil doers, I mean the meetings of the heretics, the Marcionists and Manichees, and the rest, for this cause the Faith has securely delivered to thee now the Article, “And in one Holy Catholic Church;” that thou mayest avoid their wretched meetings, and ever abide with the Holy Church Catholic in which thou wast regenerated. And if ever thou art sojourning in cities, inquire not simply where the Lord’s House is (for the other sects of the profane also attempt to call their own dens houses of the Lord), nor merely where the Church is, but where is the Catholic Church. For this is the peculiar name of this Holy Church, the mother of us all, which is the spouse of our Lord Jesus Christ, the Only-begotten Son of God (for it is written, As Christ also loved the Church and gave Himself for it , and all the rest,) and is a figure and copy of Jerusalem which is above, which is free, and the mother of us all ; which before was barren, but now has many children.
27. For when the first Church was cast off, in the second, which is the Catholic Church, God hath set, as Paul says, first Apostles, secondly Prophets, thirdly teachers, then miracles, then gifts of healings, helps, governments, divers kinds of tongues , and every sort of virtue, I mean wisdom and understanding, temperance and justice, mercy and loving-kindness, and patience unconquerable in persecutions. She, by the armour of righteousness on the right hand and on the left, by honour and dishonour , in former days amid persecutions and tribulations crowned the holy martyrs with the varied and blooming chaplets of patience, and now in times of peace by God’s grace receives her due honours from kings and those who are in high place , and from every sort and kindred of men. And while the kings of particular nations have bounds set to their authority, the Holy Church Catholic alone extends her power without limit over the whole world; for God, as it is written, hath made her border peace . But I should need many more hours for my discourse, if I wished to speak of all things which concern her.
28. In this Holy Catholic Church receiving instruction and behaving ourselves virtuously, we shall attain the kingdom of heaven, and inherit eternal life; for which also we endure all toils, that we may be made partakers thereof from the Lord. For ours is no trifling aim, but our endeavour is for eternal life. Wherefore in the profession of the Faith, after the words, “And in the resurrection of the flesh,” that is, of the dead (of which we have discoursed), we are taught to believe also “in the life eternal,” for which as Christians we are striving.
29. The real and true life then is the Father, who through the Son in the Holy Spirit pours forth as from a fountain His heavenly gifts to all; and through His love to man, the blessings of the life eternal are promised without fail to us men also. We must not disbelieve the possibility of this, but having an eye not to our own weakness but to His power, we must believe; for with God all things are possible. And that this is possible, and that we may look for eternal life, Daniel declares, And of the many righteous shall they shine as the stars for ever and ever . And Paul says, And so shall we be ever with the Lord : for the being for ever with the Lord implies the life eternal. But most plainly of all the Saviour Himself says in the Gospel, And these shall go away into eternal punishment, but the righteous into life eternal .
30. And many are the proofs concerning the life eternal. And when we desire to gain this eternal life, the sacred Scriptures suggest to us the ways of gaining it; of which, because of the length of our discourse, the texts we now set before you shall be but few, the rest being left to the search of the diligent. They declare at one time that it is by faith; for it is written, He that believeth on the Son hath eternal life , and what follows; and again He says Himself, Verily, verily, I say unto you, He that heareth My word, and believeth Him that sent Me, hath eternal life , and the rest. At another time, it is by the preaching of the Gospel; for He says, that He that reapeth receiveth wages, and gathereth fruit unto life eternal . At another time, by martyrdom and confession in Christ’s name; for He says, And he that hateth his life in this world, shall keep it unto life eternal . And again, by preferring Christ to riches or kindred; And every one that hath forsaken brethren, or sisters , and the rest, shall inherit eternal life. Moreover it is by keeping the commandments, Thou shalt not commit adultery, Thou shalt not kill , and the rest which follow; as He answered to him that came to Him, and said, Good Master, what shall I do that I may have eternal life ? But further, it is by departing from evil works, and henceforth serving God; for Paul says, But now being made free from sin, and become servants to God, ye have your fruit unto sanctification, and the end eternal life .
31. And the ways of finding eternal life are many, though I have passed over them by reason of their number. For the Lord in His loving-kindness has opened, not one or two only, but many doors, by which to enter into the life eternal, that, as far as lay in Him, all might enjoy it without hindrance. Thus much have we for the present spoken within compass concerning the life eternal, which is the last doctrine of those professed in the Faith, and its termination; which life may we all, both teachers and hearers, by God’s grace enjoy!
32. And now, brethren beloved, the word of instruction exhorts you all, to prepare your souls for the reception of the heavenly gifts. As regards the Holy and Apostolic Faith delivered to you to profess, we have spoken through the grace of the Lord as many Lectures, as was possible, in these past days of Lent; not that this is all we ought to have said, for many are the points omitted; and these perchance are thought out better by more excellent teachers. But now the holy day of the Passover is at hand, and ye, beloved in Christ, are to be enlightened by the Laver of regeneration. Ye shall therefore again be taught what is requisite, if God so will; with how great devotion and order you must enter in when summoned, for what purpose each of the holy mysteries of Baptism is performed, and with what reverence and order you must go from Baptism to the Holy Altar of God, and enjoy its spiritual and heavenly mysteries; that your souls being previously enlightened by the word of doctrine, ye may discover in each particular the greatness of the gifts bestowed on you by God.
33. And after Easter’s Holy Day of salvation, ye shall come on each successive day, beginning from the second day of the week, after the assembly into the Holy Place of the Resurrection , and there, if God permit, ye shall hear other Lectures; in which ye shall again be taught the reasons of every thing which has been done, and shall receive the proofs thereof from the Old and New Testaments,—first, of the things done just before Baptism,—next, how ye were cleansed from your sins by the Lord, by the washing of water with the word ,—and how like Priests ye have become partakers of the Name of Christ,—and how the Seal of the fellowship of the Holy Ghost was given to you,—and concerning the mysteries at the Altar of the New Testament, which have taken their beginning from this place, both what the Divine Scriptures have delivered to us, and what is the power of these mysteries, and how ye must approach them, and when and how receive them;—and at the end of all, how for the time to come ye must behave yourselves worthily of this grace both in words and deeds, that you may all be enabled to enjoy the life everlasting. And these things shall be spoken, if it be God’s pleasure.
34. Finally, my brethren, rejoice in the Lord alway; again I will say, Rejoice: for your redemption hath drawn nigh , and the heavenly host of the Angels is waiting for your salvation. And there is now the voice of one crying in the wilderness, Prepare ye the way of the Lord ; and the Prophet cries, Ho, ye that thirst, come ye to the water ; and immediately afterwards, Hearken unto me, and ye shall eat that which is good, and your soul shall delight itself in good things . And within a little while ye shall hear that excellent lesson which says, Shine, shine, O thou new Jerusalem; for thy light is come . Of this Jerusalem the prophet hath said, And afterwards thou shalt be called the city of righteousness, Zion, the faithful mother of cities ; because of the law which went forth out of Zion, and the word of the Lord from Jerusalem , which word has from hence been showered forth on the whole world. To her the Prophet also says concerning you, Lift up thine eyes round about, and behold thy children gathered together ; and she answers, saying, Who are these that fly as a cloud, and as doves with their young ones to me ? (clouds because of their spiritual nature, and doves, from their purity). And again, she says, Who knoweth such things? or who hath seen it thus? did ever a land bring forth in one day? or was ever a nation born all at once? for as soon as Zion travailed, she brought forth her children . And all things shall be filled with joy unspeakable because of the Lord who said, Behold, I create Jerusalem a rejoicing, and her people a joy .
35. And may these words be spoken now again over you also, Sing, O heavens, and be joyful, O earth; and then; for the Lord hath had mercy on His people, and comforted the lowly of His people . And this shall come to pass through the loving-kindness of God, who says to you, Behold, I will blot out as a cloud thy transgressions, and as a thick cloud thy sins . But ye who have been counted worthy of the name of Faithful (of whom it is written, Upon My servants shall be called a new name which shall be blessed on the earth ,) ye shall say with gladness, Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly places in Christ : in whom we have our redemption through His blood, the forgiveness of our sins, according to the riches of His grace, wherein He abounded towards us , and what follows; and again, But God being rich in mercy, for His great love wherewith He loved us, when we were dead through our trespasses, quickened us together with Christ , and the rest. And again in like manner praise ye the Lord of all good things, saying, But when the kindness of God our Saviour, and His love towards man appeared, not by works of righteousness which we had done, but according to His mercy He saved us, through the washing of regeneration, and the renewing of the Holy Ghost, which He shed on us abundantly through Jesus Christ our Saviour, that being justified by His grace, we might be made heirs, according to hope, of eternal life . And may God Himself the Father of our Lord Jesus Christ, the Father of glory, give unto you a spirit of wisdom and revelation in the knowledge of Himself, the eyes of your understanding being enlightened , and may He ever keep you in good works, and words, and thoughts; to Whom be glory, honour, and power, through our Lord Jesus Christ, with the Holy Ghost, now and ever, and unto all the endless ages of eternity. Amen .
fIVE Catechetical Lectures
of
THE saME aUTHOR,
TO THE nEWLY bAPTIZED .
Lecture XIX
First Lecture on the Mysteries
With a Lesson from the First General Epistle of Peter, beginning at Be sober, be vigilant, to the end of the Epistle.
1. I have long been wishing, O true-born and dearly beloved children of the Church, to discourse to you concerning these spiritual and heavenly Mysteries; but since I well knew that seeing is far more persuasive than hearing, I waited for the present season; that finding you more open to the influence of my words from your present experience, I might lead you by the hand into the brighter and more fragrant meadow of the Paradise before us; especially as ye have been made fit to receive the more sacred Mysteries, after having been found worthy of divine and life-giving Baptism . Since therefore it remains to set before you a table of the more perfect instructions, let us now teach you these things exactly, that ye may know the effect wrought upon you on that evening of your baptism.
2. First ye entered into the vestibule of the Baptistery, and there facing towards the West ye listened to the command to stretch forth your hand, and as in the presence of Satan ye renounced him. Now ye must know that this figure is found in ancient history. For when Pharaoh, that most bitter and cruel tyrant, was oppressing the free and high-born people of the Hebrews, God sent Moses to bring them out of the evil bondage of the Egyptians. Then the door posts were anointed with the blood of a lamb, that the destroyer might flee from the houses which had the sign of the blood; and the Hebrew people was marvellously delivered. The enemy, however, after their rescue, pursued after them , and saw the sea wondrously parted for them; nevertheless he went on, following close in their footsteps, and was all at once overwhelmed and engulphed in the Red Sea.
3. Now turn from the old to the new, from the figure to the reality. There we have Moses sent from God to Egypt; here, Christ, sent forth from His Father into the world: there, that Moses might lead forth an afflicted people out of Egypt; here, that Christ might rescue those who are oppressed in the world under sin: there, the blood of a lamb was the spell against the destroyer; here, the blood of the Lamb without blemish Jesus Christ is made the charm to scare evil spirits: there, the tyrant was pursuing that ancient people even to the sea; and here the daring and shameless spirit, the author of evil, was following thee even to the very streams of salvation. The tyrant of old was drowned in the sea; and this present one disappears in the water of salvation.
4. But nevertheless thou art bidden to say, with arm outstretched towards him as though he were present, “I renounce thee, Satan.” I wish also to say wherefore ye stand facing to the West; for it is necessary. Since the West is the region of sensible darkness, and he being darkness has his dominion also in darkness, therefore, looking with a symbolical meaning towards the West, ye renounce that dark and gloomy potentate. What then did each of you stand up and say? “I renounce thee, Satan,”—thou wicked and most cruel tyrant! meaning, “I fear thy might no longer; for that Christ hath overthrown, having partaken with me of flesh and blood, that through these He might by death destroy death , that I might not be made subject to bondage for ever.” “I renounce thee,”—thou crafty and most subtle serpent. “I renounce thee,”—plotter as thou art, who under the guise of friendship didst contrive all disobedience, and work apostasy in our first parents. “I renounce thee, Satan,”—the artificer and abettor of all wickedness.
5. Then in a second sentence thou art taught to say, “and all thy works.” Now the works of Satan are all sin, which also thou must renounce;—just as one who has escaped a tyrant has surely escaped his weapons also. All sin therefore, of every kind, is included in the works of the devil. Only know this; that all that thou sayest, especially at that most thrilling hour, is written in God’s books; when therefore thou doest any thing contrary to these promises, thou shalt be judged as a transgressor . Thou renouncest therefore the works of Satan; I mean, all deeds and thoughts which are contrary to reason.
6. Then thou sayest, “And all his pomp .” Now the pomp of the devil is the madness of theatres , and horse-races, and hunting, and all such vanity: from which that holy man praying to be delivered says unto God, Turn away mine eyes from beholding vanity . Be not interested in the madness of the theatre, where thou wilt behold the wanton gestures of the players , carried on with mockeries and all unseemliness, and the frantic dancing of effeminate men ;—nor in the madness of them who in hunts expose themselves to wild beasts, that they may pamper their miserable appetite; who, to serve their belly with meats, become themselves in reality meat for the belly of untamed beasts; and to speak justly, for the sake of their own god, their belly, they cast away their life headlong in single combats . Shun also horse-races, that frantic and soul-subverting spectacle . For all these are the pomp of the devil.
7. Moreover, the things which are hung up at idol festivals , either meat or bread, or other such things polluted by the invocation of the unclean spirits, are reckoned in the pomp of the devil. For as the Bread and Wine of the Eucharist before the invocation of the Holy and Adorable Trinity were simple bread and wine, while after the invocation the Bread becomes the Body of Christ, and the Wine the Blood of Christ , so in like manner such meats belonging to the pomp of Satan, though in their own nature simple, become profane by the invocation of the evil spirit.
8. After this thou sayest, “and all thy service .” Now the service of the devil is prayer in idol temples; things done in honour of lifeless idols; the lighting of lamps , or burning of incense by fountains or rivers , as some persons cheated by dreams or by evil spirits do [resort to this ], thinking to find a cure even for their bodily ailments. Go not after such things. The watching of birds, divination, omens, or amulets, or charms written on leaves, sorceries, or other evil arts , and all such things, are services of the devil; therefore shun them. For if after renouncing Satan and associating thyself with Christ , thou fall under their influence, thou shalt find the tyrant more bitter; perchance, because he treated thee of old as his own, and relieved thee from his hard bondage, but has now been greatly exasperated by thee; so thou wilt be bereaved of Christ, and have experience of the other. Hast thou not heard the old history which tells us of Lot and his daughters? Was not he himself saved with his daughters, when he had gained the mountain, while his wife became a pillar of salt, set up as a monument for ever, in remembrance of her depraved will and her turning back. Take heed therefore to thyself, and turn not again to what is behind , having put thine hand to the plough, and then turning back to the salt savour of this life’s doings; but escape to the mountain, to Jesus Christ, that stone hewn without hands , which has filled the world.
9. When therefore thou renouncest Satan, utterly breaking all thy covenant with him, that ancient league with hell , there is opened to thee the paradise of God, which He planted towards the East, whence for his transgression our first father was banished; and a symbol of this was thy turning from West to East, the place of light . Then thou wert told to say, “I believe in the Father, and in the Son, and in the Holy Ghost, and in one Baptism of repentance .” Of which things we spoke to thee at length in the former Lectures, as God’s grace allowed us.
10. Guarded therefore by these discourses, be sober. For our adversary the devil, as was just now read, as a roaring lion, walketh about, seeking whom he may devour . But though in former times death was mighty and devoured, at the holy Laver of regeneration God has wiped away every tear from off all faces . For thou shalt no more mourn, now that thou hast put off the old man; but thou shalt keep holy-day , clothed in the garment of salvation , even Jesus Christ.
11. And these things were done in the outer chamber. But if God will, when in the succeeding lectures on the Mysteries we have entered into the Holy of Holies , we shall there know the symbolical meaning of the things which are there performed. Now to God the Father, with the Son and the Holy Ghost, be glory, and power, and majesty, forever and ever. Amen.
Lecture XX
(On the Mysteries. II.)
Of Baptism
Romans vi. 3–14
Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into His death? &c. . . . .for ye are not under the Law, but under grace.
1. These daily introductions into the Mysteries , and new instructions, which are the announcements of new truths, are profitable to us; and most of all to you, who have been renewed from an old state to a new. Therefore, I shall necessarily lay before you the sequel of yesterday’s Lecture, that ye may learn of what those things, which were done by you in the inner chamber , were symbolical.
2. As soon, then, as ye entered, ye put off your tunic; and this was an image of putting off the old man with his deeds . Having stripped yourselves, ye were naked; in this also imitating Christ, who was stripped naked on the Cross, and by His nakedness put off from Himself the principalities and powers, and openly triumphed over them on the tree . For since the adverse powers made their lair in your members, ye may no longer wear that old garment; I do not at all mean this visible one, but the old man, which waxeth corrupt in the lusts of deceit . May the soul which has once put him off, never again put him on, but say with the Spouse of Christ in the Song of Songs, I have put off my garment, how shall I put it on ? O wondrous thing! ye were naked in the sight of all, and were not ashamed ; for truly ye bore the likeness of the first-formed Adam, who was naked in the garden, and was not ashamed.
3. Then, when ye were stripped, ye were anointed with exorcised oil , from the very hairs of your head to your feet, and were made partakers of the good olive-tree, Jesus Christ. For ye were cut off from the wild olive-tree , and grafted into the good one, and were made to share the fatness of the true olive-tree. The exorcised oil therefore was a symbol of the participation of the fatness of Christ, being a charm to drive away every trace of hostile influence. For as the breathing of the saints, and the invocation of the Name of God, like fiercest flame, scorch and drive out evil spirits , so also this exorcised oil receives such virtue by the invocation of God and by prayer, as not only to burn and cleanse away the traces of sins, but also to chase away all the invisible powers of the evil one.
4. After these things, ye were led to the holy pool of Divine Baptism, as Christ was carried from the Cross to the Sepulchre which is before our eyes. And each of you was asked, whether he believed in the name of the Father, and of the Son, and of the Holy Ghost, and ye made that saving confession, and descended three times into the water, and ascended again; here also hinting by a symbol at the three days burial of Christ . For as our Saviour passed three days and three nights in the heart of the earth, so you also in your first ascent out of the water, represented the first day of Christ in the earth, and by your descent, the night; for as he who is in the night, no longer sees, but he who is in the day, remains in the light, so in the descent, as in the night, ye saw nothing, but in ascending again ye were as in the day. And at the self-same moment ye were both dying and being born; and that Water of salvation was at once your grave and your mother. And what Solomon spoke of others will suit you also; for he said, in that case, There is a time to bear and a time to die ; but to you, in the reverse order, there was a time to die and a time to be born; and one and the same time effected both of these, and your birth went hand in hand with your death.
5. O strange and inconceivable thing! we did not really die, we were not really buried, we were not really crucified and raised again; but our imitation was in a figure, and our salvation in reality. Christ was actually crucified, and actually buried, and truly rose again; and all these things He has freely bestowed upon us, that we, sharing His sufferings by imitation, might gain salvation in reality. O surpassing loving-kindness! Christ received nails in His undefiled hands and feet, and suffered anguish; while on me without pain or toil by the fellowship of His suffering He freely bestows salvation.
6. Let no one then suppose that Baptism is merely the grace of remission of sins, or further, that of adoption; as John’s was a baptism conferring only remission of sins: whereas we know full well, that as it purges our sins, and ministers to us the gift of the Holy Ghost, so also it is the counterpart of the sufferings of Christ. For this cause Paul just now cried aloud and said, Or are ye ignorant that all we who were baptized into Christ Jesus, were baptized into His death? We were buried therefore with Him by baptism into His death . These words he spoke to some who were disposed to think that Baptism ministers to us the remission of sins, and adoption, but has not further the fellowship also, by representation, of Christ’s true sufferings.
7. In order therefore that we might learn, that whatsoever things Christ endured, for us and for our salvation He suffered them in reality and not in appearance, and that we also are made partakers of His sufferings, Paul cried with all exactness of truth, For if we have been planted together with the likeness of His death, we shall be also with the likeness of His resurrection. Well has he said, planted together . For since the true Vine was planted in this place, we also by partaking in the Baptism of death have been planted together with Him. And fix thy mind with much attention on the words of the Apostle. He said not, “For if we have been planted together with His death,” but, with the likeness of His death. For in Christ’s case there was death in reality, for His soul was really separated from His body, and real burial, for His holy body was wrapt in pure linen; and everything happened really to Him; but in your case there was only a likeness of death and sufferings, whereas of salvation there was not a likeness but a reality.
8. Having been sufficiently instructed in these things, keep them, I beseech you, in your remembrance; that I also, unworthy though I be, may say of you, Now I love you , because ye always remember me, and hold fast the traditions, which I delivered unto you. And God, who has presented you as it were alive from the dead , is able to grant unto you to walk in newness of life : because His is the glory and the power, now and for ever. Amen.
Lecture XXI
(On the Mysteries. III.)
On Chrism
1 John ii. 20–28
But ye have an unction from the Holy One, &c. . . . .that, when He shall appear, we may have confidence, and not be ashamed before Him at His coming.
1. Having been baptized into Christ, and put on Christ , ye have been made conformable to the Son of God; for God having foreordained us unto adoption as sons , made us to be conformed to the body of Christ’s glory . Having therefore become partakers of Christ , ye are properly called Christs, and of you God said, Touch not My Christs , or anointed. Now ye have been made Christs, by receiving the antitype of the Holy Ghost; and all things have been wrought in you by imitation , because ye are images of Christ. He washed in the river Jordan, and having imparted of the fragrance of His Godhead to the waters, He came up from them; and the Holy Ghost in the fulness of His being lighted on Him, like resting upon like . And to you in like manner, after you had come up from the pool of the sacred streams, there was given an Unction , the anti-type of that wherewith Christ was anointed; and this is the Holy Ghost; of whom also the blessed Esaias, in his prophecy respecting Him, said in the person of the Lord, The Spirit of the Lord is upon Me, because He hath anointed Me: He hath sent Me to preach glad tidings to the poor .
2. For Christ was not anointed by men with oil or material ointment, but the Father having before appointed Him to be the Saviour of the whole world, anointed Him with the Holy Ghost, as Peter says, Jesus of Nazareth, whom God anointed with the Holy Ghost . David also the Prophet cried, saying, Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of Thy kingdom; Thou hast loved righteousness and hated iniquity; therefore God even Thy God hath anointed Thee with the oil of gladness above Thy fellows . And as Christ was in reality crucified, and buried, and raised, and you are in Baptism accounted worthy of being crucified, buried, and raised together with Him in a likeness, so is it with the unction also. As He was anointed with an ideal oil of gladness, that is, with the Holy Ghost, called oil of gladness, because He is the author of spiritual gladness, so ye were anointed with ointment, having been made partakers and fellows of Christ.
3. But beware of supposing this to be plain ointment. For as the Bread of the Eucharist, after the invocation of the Holy Ghost, is mere bread no longer , but the Body of Christ, so also this holy ointment is no more simple ointment, nor (so to say) common, after invocation, but it is Christ’s gift of grace, and, by the advent of the Holy Ghost, is made fit to impart His Divine Nature . Which ointment is symbolically applied to thy forehead and thy other senses ; and while thy body is anointed with the visible ointment, thy soul is sanctified by the Holy and life-giving Spirit.
4. And ye were first anointed on the forehead, that ye might be delivered from the shame, which the first man who transgressed bore about with him everywhere; and that with unveiled face ye might reflect as a mirror the glory of the Lord . Then on your ears; that ye might receive the ears which are quick to hear the Divine Mysteries, of which Esaias said, The Lord gave me also an ear to hear ; and the Lord Jesus in the Gospel, He that hath ears to hear let him hear . Then on the nostrils; that receiving the sacred ointment ye may say, We are to God a sweet savour of Christ, in them that are saved . Afterwards on your breast; that having put on the breast-plate of righteousness, ye may stand against the wiles of the devil . For as Christ after His Baptism, and the visitation of the Holy Ghost, went forth and vanquished the adversary, so likewise ye, after Holy Baptism and the Mystical Chrism, having put on the whole armour of the Holy Ghost, are to stand against the power of the adversary, and vanquish it, saying, I can do all things through Christ which strengtheneth me .
5. Having been counted worthy of this Holy Chrism, ye are called Christians, verifying the name also by your new birth. For before you were deemed worthy of this grace, ye had properly no right to this title, but were advancing on your way towards being Christians.
6. Moreover, you should know that in the old Scripture there lies the symbol of this Chrism. For what time Moses imparted to his brother the command of God, and made him High-priest, after bathing in water, he anointed him; and Aaron was called Christ or Anointed, evidently from the typical Chrism. So also the High-priest, in advancing Solomon to the kingdom, anointed him after he had bathed in Gihon . To them however these things happened in a figure, but to you not in a figure, but in truth; because ye were truly anointed by the Holy Ghost. Christ is the beginning of your salvation; for He is truly the First-fruit, and ye the mass ; but if the First-fruit be holy, it is manifest that Its holiness will pass to the mass also.
7. Keep This unspotted: for it shall teach you all things, if it abide in you, as you have just heard declared by the blessed John, discoursing much concerning this Unction . For this holy thing is a spiritual safeguard of the body, and salvation of the soul. Of this the blessed Esaias prophesying of old time said, And on this mountain,—(now he calls the Church a mountain elsewhere also, as when he says, In the last days the mountain of the Lord’s house shall be manifest ;)—on this mountain shall the Lord make unto all nations a feast; they shall drink wine, they shall drink gladness, they shall anoint themselves with ointment . And that he may make thee sure, hear what he says of this ointment as being mystical; Deliver all these things to the nations, for the counsel of the Lord is unto all nations . Having been anointed, therefore, with this holy ointment, keep it unspotted and unblemished in you, pressing forward by good works, and being made well-pleasing to the Captain of your salvation, Christ Jesus, to whom be glory for ever and ever. Amen.
Lecture XXII
(On the Mysteries. IV.)
On the Body and Blood of Christ
1 Cor. xi. 23
I received of the Lord that which also I delivered unto you, how that the Lord Jesus, in the night in which He was betrayed, took bread, &c.
1. Even of itself the teaching of the Blessed Paul is sufficient to give you a full assurance concerning those Divine Mysteries, of which having been deemed worthy, ye are become of the same body and blood with Christ. For you have just heard him say distinctly, That our Lord Jesus Christ in the night in which He was betrayed, took bread, and when He had given thanks He brake it, and gave to His disciples, saying, Take, eat, this is My Body: and having taken the cup and given thanks, He said, Take, drink, this is My Blood . Since then He Himself declared and said of the Bread, This is My Body, who shall dare to doubt any longer? And since He has Himself affirmed and said, This is My Blood, who shall ever hesitate, saying, that it is not His blood?
2. He once in Cana of Galilee, turned the water into wine, akin to blood , and is it incredible that He should have turned wine into blood? When called to a bodily marriage, He miraculously wrought that wonderful work; and on the children of the bride-chamber , shall He not much rather be acknowledged to have bestowed the fruition of His Body and Blood ?
3. Wherefore with full assurance let us partake as of the Body and Blood of Christ: for in the figure of Bread is given to thee His Body, and in the figure of Wine His Blood; that thou by partaking of the Body and Blood of Christ, mayest be made of the same body and the same blood with Him. For thus we come to bear Christ in us, because His Body and Blood are distributed through our members; thus it is that, according to the blessed Peter, we become partakers of the divine nature .
4. Christ on a certain occasion discoursing with the Jews said, Except ye eat My flesh and drink My blood, ye have no life in you . They not having heard His saying in a spiritual sense were offended, and went back, supposing that He was inviting them to eat flesh.
5. In the Old Testament also there was shew-bread; but this, as it belonged to the Old Testament, has come to an end; but in the New Testament there is Bread of heaven, and a Cup of salvation, sanctifying soul and body; for as the Bread corresponds to our body, so is the Word appropriate to our soul.
6. Consider therefore the Bread and the Wine not as bare elements, for they are, according to the Lord’s declaration, the Body and Blood of Christ; for even though sense suggests this to thee, yet let faith establish thee. Judge not the matter from the taste, but from faith be fully assured without misgiving, that the Body and Blood of Christ have been vouchsafed to thee.
7. Also the blessed David shall advise thee the meaning of this, saying, Thou hast prepared a table before me in the presence of them that afflict me . What he says, is to this effect: Before Thy coming, the evil spirits prepared a table for men , polluted and defiled and full of devilish influence ; but since Thy coming. O Lord, Thou hast prepared a table before me. When the man says to God, Thou hast prepared before me a table, what other does he indicate but that mystical and spiritual Table, which God hath prepared for us over against, that is, contrary and in opposition to the evil spirits? And very truly; for that had communion with devils, but this, with God. Thou hast anointed my head with oil . With oil He anointed thine head upon thy forehead, for the seal which thou hast of God; that thou mayest be made the engraving of the signet, Holiness unto God . And thy cup intoxicateth me, as very strong . Thou seest that cup here spoken of, which Jesus took in His hands, and gave thanks, and said, This is My blood, which is shed for many for the remission of sins .
8. Therefore Solomon also, hinting at this grace, says in Ecclesiastes, Come hither, eat thy bread with joy (that is, the spiritual bread; Come hither, he calls with the call to salvation and blessing), and drink thy wine with a merry heart (that is, the spiritual wine); and let oil be poured out upon thy head (thou seest he alludes even to the mystic Chrism); and let thy garments be always white, for the Lord is well pleased with thy works ; for before thou camest to Baptism, thy works were vanity of vanities . But now, having put off thy old garments, and put on those which are spiritually white, thou must be continually robed in white: of course we mean not this, that thou art always to wear white raiment; but thou must be clad in the garments that are truly white and shining and spiritual, that thou mayest say with the blessed Esaias, My soul shall be joyful in my God; for He hath clothed me with a garment of salvation, and put a robe of gladness around me .
9. Having learnt these things, and been fully assured that the seeming bread is not bread, though sensible to taste, but the Body of Christ; and that the seeming wine is not wine, though the taste will have it so, but the Blood of Christ ; and that of this David sung of old, saying, And bread strengtheneth man’s heart, to make his face to shine with oil , “strengthen thou thine heart,” by partaking thereof as spiritual, and “make the face of thy soul to shine.” And so having it unveiled with a pure conscience, mayest thou reflect as a mirror the glory of the Lord , and proceed from glory to glory, in Christ Jesus our Lord:—To whom be honour, and might, and glory, for ever and ever. Amen.
Lecture XXIII
(On the Mysteries. V.)
On the Sacred Liturgy and Communion
1 Pet. ii. 1
Wherefore putting away all filthiness, and all guile, and evil speaking , &c.
1. By the loving-kindness of God ye have heard sufficiently at our former meetings concerning Baptism, and Chrism, and partaking of the Body and Blood of Christ; and now it is necessary to pass on to what is next in order, meaning to-day to set the crown on the spiritual building of your edification.
2. Ye have seen then the Deacon who gives to the Priest water to wash , and to the Presbyters who stand round God’s altar. He gave it not at all because of bodily defilement; it is not that; for we did not enter the Church at first with defiled bodies. But the washing of hands is a symbol that ye ought to be pure from all sinful and unlawful deeds; for since the hands are a symbol of action, by washing them, it is evident, we represent the purity and blamelessness of our conduct. Didst thou not hear the blessed David opening this very mystery, and saying, I will wash my hands in innocency, and so will compass Thine Altar, O Lord ? The washing therefore of hands is a symbol of immunity from sin.
3. Then the Deacon cries aloud, “Receive ye one another; and let us kiss one another .” Think not that this kiss is of the same character with those given in public by common friends. It is not such: but this kiss blends souls one with another, and courts entire forgiveness for them. The kiss therefore is the sign that our souls are mingled together, and banish all remembrance of wrongs. For this cause Christ said, If thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against time, leave there thy gift upon the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift . The kiss therefore is reconciliation, and for this reason holy: as the blessed Paul somewhere cried, saying, Greet ye one another with a holy kiss ; and Peter, with a kiss of charity .
4. After this the Priest cries aloud, “Lift up your hearts .” For truly ought we in that most awful hour to have our heart on high with God, and not below, thinking of earth and earthly things. In effect therefore the Priest bids all in that hour to dismiss all cares of this life, or household anxieties, and to have their heart in heaven with the merciful God. Then ye answer, “We lift them up unto the Lord:” assenting to it, by your avowal. But let no one come here, who could say with his mouth, “We lift up our hearts unto the Lord,” but in his thoughts have his mind concerned with the cares of this life. At all times, rather, God should be in our memory but if this is impossible by reason of human infirmity, in that hour above all this should be our earnest endeavour.
5. Then the Priest says, “Let us give thanks unto the Lord.” For verily we are bound to give thanks, that He called us, unworthy as we were, to so great grace; that He reconciled us when we were His foes; that He vouchsafed to us the Spirit of adoption. Then ye say, “It is meet and right:” for in giving thanks we do a meet thing and a right; but He did not right, but more than right, in doing us good, and counting us meet for such great benefits.
6. After this, we make mention of heaven, and earth, and sea ; of sun and moon; of stars and all the creation, rational and irrational, visible and invisible; of Angels, Archangels, Virtues, Dominions, Principalities, Powers, Thrones; of the Cherubim with many faces: in effect repeating that call of David’s Magnify the Lord with me . We make mention also of the Seraphim, whom Esaias in the Holy Spirit saw standing around the throne of God, and with two of their wings veiling their face, and with twain their feet, while with twain they did fly, crying Holy, Holy, Holy, is the Lord of Sabaoth . For the reason of our reciting this confession of God , delivered down to us from the Seraphim, is this, that so we may be partakers with the hosts of the world above in their Hymn of praise.
7. Then having sanctified ourselves by these spiritual Hymns, we beseech the merciful God to send forth His Holy Spirit upon the gifts lying before Him; that He may make the Bread the Body of Christ, and the Wine the Blood of Christ ; for whatsoever the Holy Ghost has touched, is surely sanctified and changed.
8. Then, after the spiritual sacrifice, the bloodless service, is completed, over that sacrifice of propitiation we entreat God for the common peace of the Churches, for the welfare of the world ; for kings; for soldiers and allies; for the sick; for the afflicted; and, in a word, for all who stand in need of succour we all pray and offer this sacrifice.
9. Then we commemorate also those who have fallen asleep before us, first Patriarchs, Prophets, Apostles, Martyrs, that at their prayers and intercessions God would receive our petition . Then on behalf also of the Holy Fathers and Bishops who have fallen asleep before us, and in a word of all who in past years have fallen asleep among us, believing that it will be a very great benefit to the souls , for whom the supplication is put up, while that holy and most awful sacrifice is set forth.
10. And I wish to persuade you by an illustration. For I know that many say, what is a soul profited, which departs from this world either with sins, or without sins, if it be commemorated in the prayer? For if a king were to banish certain who had given him offence, and then those who belong to them should weave a crown and offer it to him on behalf of those under punishment, would he not grant a remission of their penalties? In the same way we, when we offer to Him our supplications for those who have fallen asleep, though they be sinners, weave no crown, but offer up Christ sacrificed for our sins , propitiating our merciful God for them as well as for ourselves.
11. Then, after these things, we say that Prayer which the Saviour delivered to His own disciples, with a pure conscience entitling God our Father, and saying, Our Father, which art in heaven. O most surpassing loving-kindness of God! On them who revolted from Him and were in the very extreme of misery has He bestowed such a complete forgiveness of evil deeds, and so great participation of grace, as that they should even call Him Father. Our Father, which art in heaven; and they also are a heaven who bear the image of the heavenly , in whom is God, dwelling and walking in them .
12. Hallowed be Thy Name. The Name of God is in its nature holy, whether we say so or not; but since it is sometimes profaned among sinners, according to the words, Through you My Name is continually blasphemed among the Gentiles , we pray that in us God’s Name may be hallowed; not that it comes to be holy from not being holy, but because it becomes holy in us, when we are made holy, and do things worthy of holiness.
13. Thy kingdom come. A pure soul can say with boldness, Thy kingdom come; for he who has heard Paul saying, Let not therefore sin reign in your mortal body , and has cleansed himself in deed, and thought, and word, will say to God, Thy kingdom come.
14. Thy will be done as in heaven so on earth. God’s divine and blessed Angels do the will of God, as David said in the Psalm, Bless the Lord, all ye Angels of His, mighty in strength, that do His pleasure . So then in effect thou meanest this by thy prayer, “as in the Angels Thy will is done, so likewise be it done on earth in me, O Lord.”
15. Give us this day our substantial bread. This common bread is not substantial bread, but this Holy Bread is substantial, that is, appointed for the substance of the soul . For this Bread goeth not into the belly and is cast out into the draught , but is distributed into thy whole system for the benefit of body and soul . But by this day, he means, “each day,” as also Paul said, While it is called to-day .
16. And forgive us our debts as we also forgive our debtors. For we have many sins. For we offend both in word and in thought, and very many things we do worthy of condemnation; and if we say that we have no sin, we lie, as John says . And we make a covenant with God, entreating Him to forgive us our sins, as we also forgive our neighbours their debts. Considering then what we receive and in return for what, let us not put off nor delay to forgive one another. The offences committed against us are slight and trivial, and easily settled; but those which we have committed against God are great, and need such mercy as His only is. Take heed therefore, lest for the slight and trivial sins against thee thou shut out for thyself forgiveness from God for thy very grievous sins.
17. And lead us not into temptation, O Lord. Is this then what the Lord teaches us to pray, that we may not be tempted at all? How then is it said elsewhere, “a man untempted, is a man unproved ;” and again, My brethren, count it all joy when ye fall into divers temptations ? But does perchance the entering into temptation mean the being overwhelmed by the temptation? For temptation is, as it were, like a winter torrent difficult to cross. Those therefore who are not overwhelmed in temptations, pass through, shewing themselves excellent swimmers, and not being swept away by them at all; while those who are not such, enter into them and are overwhelmed. As for example, Judas having entered into the temptation of the love of money, swam not through it, but was overwhelmed and was strangled both in body and spirit. Peter entered into the temptation of the denial; but having entered, he was not overwhelmed by it, but manfully swam through it, and was delivered from the temptation . Listen again, in another place, to a company of unscathed saints, giving thanks for deliverance from temptation, Thou, O God hast proved us; Thou hast tried us by fire like as silver is tried. Thou broughtest us into the net; Thou layedst afflictions upon our loins. Thou hast caused men to ride over our heads; we went through fire and water; and thou broughtest us out into a place of rest . Thou seest them speaking boldly in regard to their having passed through and not been pierced . But Thou broughtest us out into a place of rest; now their coming into a place of rest is their being delivered from temptation.
18. But deliver us from the evil. If Lead us not into temptation implied the not being tempted at all, He would not have said, But deliver us from the evil. Now evil is our adversary the devil, from whom we pray to be delivered . Then after completing the prayer thou sayest, Amen ; by this Amen, which means “So be it,” setting thy seal to the petitions of the divinely-taught prayer.
19. After this the Priest says, “Holy things to holy men.” Holy are the gifts presented, having received the visitation of the Holy Ghost; holy are ye also, having been deemed worthy of the Holy Ghost; the holy things therefore correspond to the holy persons . Then ye say, “One is Holy, One is the Lord, Jesus Christ .” For One is truly holy, by nature holy; we too are holy, but not by nature, only by participation, and discipline, and prayer.
20. After this ye hear the chanter inviting you with a sacred melody to the communion of the Holy Mysteries, and saying, O taste and see that the Lord is good . Trust not the judgment to thy bodily palate no, but to faith unfaltering; for they who taste are bidden to taste, not bread and wine, but the anti-typical Body and Blood of Christ.
21. In approaching therefore, come not with thy wrists extended, or thy fingers spread; but make thy left hand a throne for the right, as for that which is to receive a King . And having hollowed thy palm, receive the Body of Christ, saying over it, Amen. So then after having carefully hallowed thine eyes by the touch of the Holy Body, partake of it; giving heed lest thou lose any portion thereof ; for whatever thou losest, is evidently a loss to thee as it were from one of thine own members. For tell me, if any one gave thee grains of gold, wouldest thou not hold them with all carefulness, being on thy guard against losing any of them, and suffering loss? Wilt thou not then much more carefully keep watch, that not a crumb fall from thee of what is more precious than gold and precious stones?
22. Then after thou hast partaken of the Body of Christ, draw near also to the Cup of His Blood; not stretching forth thine hands, but bending , and saying with an air of worship and reverence, Amen , hallow thyself by partaking also of the Blood of Christ. And while the moisture is still upon thy lips, touch it with thine hands, and hallow thine eyes and brow and the other organs of sense . Then wait for the prayer, and give thanks unto God, who hath accounted thee worthy of so great mysteries .
23. Hold fast these traditions undefiled and, keep yourselves free from offence. Sever not yourselves from the Communion; deprive not yourselves, through the pollution of sins, of these Holy and Spiritual Mysteries. And the God of peace sanctify you wholly; and may your spirit, and soul, and body be preserved entire without blame at the coming of our Lord Jesus Christ :—To whom be glory and honour and might, with the Father and the Holy Spirit, now and ever, and world without end. Amen.