Lecture XXI.
1 John ii. 20-28
1. Having been baptized into Christ, and put on Christ1, ye have been made conformable to the Son of God; for God having foreordained us unto adoption as sons2, made us to be conformed to the body of Christ's glory3. Having therefore become partakers of Christ4, ye are properly called Christs, and of you God said, Touch not My Christs5, or anointed. Now ye have been made Christs, by receiving the antitype6 of the Holy Ghost; and all things have been wrought in you by imitation7, because ye are images of Christ. He washed in the river Jordan, and having imparted of the fragrance8 of His Godhead to the waters, He came up from them; and the Holy Ghost in the fulness of His being9 lighted on Him, like resting upon like10. And to you in like manner, after you had come up from the pool of the sacred streams, there was given an Unction11, 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 poor12.
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 Ghost13. 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 fellows14. 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 ideal15 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 longer16, 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 Nature17. Which ointment is symbolically applied to thy forehead and thy other senses18; 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 Lord19. 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 hear20; and the Lord Jesus in the Gospel, He that hath ears to hear let him hear21. 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 saved22. Afterwards on your breast; that having put on the breast-plate of righteousness, ye may stand against the wiles of the devil23. 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 me24.
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 Gihon25. 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 mass26; 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 Unction27. 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 manifest28;)—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 ointment29. 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 nations30. 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.
1 Cor. xi. 23
1. Even of itself31 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 body32 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 Blood33. 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 blood34, and is it incredible that He should have turned wine into blood? When called to a bodily marriage, He miraculously wrought35 that wonderful work; and on the children of the bride-chamber36, shall He not much rather be acknowledged to have bestowed the fruition of His Body and Blood37?
3. Wherefore with full assurance let us partake as of the Body and Blood of Christ: for in the figure38 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 Christ39 in us, because His Body and Blood are distributed40 through our members; thus it is that, according to the blessed Peter, we become partakers of the divine nature41.
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 you42. 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 Word43 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 me44. What he says, is to this effect: Before Thy coming, the evil spirits prepared a table for men45, polluted and defiled and full of devilish influence46; 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 oil47. 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 God48. And thy cup intoxicateth me, as very strong49. 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 sins50.
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 works51; for before thou camest to Baptism, thy works were vanity of vanities52. 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 me53.
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 Christ54; and that of this David sung of old, saying, And bread strengtheneth man's heart, to make his face to shine with oil55, "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 Lord56, 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.
1 Pet. ii. 1
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 wash57, 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 first58 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 washing59 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 Lord60? The washing therefore of hands is a symbol of immunity61 from sin.
3. Then the Deacon cries aloud, "Receive ye one another; and let us kiss one another62." 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 gift63. The kiss therefore is reconciliation, and for this reason holy: as the blessed Paul somewhere cried, saying, Greet ye one another with a holy kiss64; and Peter, with a kiss of charity65.
4. After this the Priest cries aloud, "Lift up your hearts66." 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 sea67; 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 me68. 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 Sabaoth69. For the reason of our reciting this confession of God70, 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 Christ71; 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 propitiation72 we entreat God for the common peace of the Churches, for the welfare of the world73; 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 petition74. 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 souls75, 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 them76 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 sins77, 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 heavenly78, in whom is God, dwelling and walking in them79.
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 Gentiles80, 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 body81, 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 pleasure82. 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 soul83. For this Bread goeth not into the belly and is cast out into the draught84, but is distributed into thy whole system for the benefit of body and soul85. But by this day, he means, "each day," as also Paul said, While it is called to-day86.
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 says87. 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 unproved88;" and again, My brethren, count it all joy when ye fall into divers temptations89? 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 strangled90 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 temptation91. 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 rest92. Thou seest them speaking boldly in regard to their having passed through and not been pierced93. 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 delivered94. Then after completing the prayer thou sayest, Amen95; 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 persons96. Then ye say, "One is Holy, One is the Lord, Jesus Christ97." 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 good98. Trust not the judgment to thy bodily palate99 no, but to faith unfaltering; for they who taste are bidden to taste, not bread and wine, but the anti-typical100 Body and Blood of Christ.
21. In approaching101 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 King102. 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 thereof103; 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 bending104, and saying with an air of worship and reverence, Amen105, 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 sense106. Then wait for the prayer, and give thanks unto God, who hath accounted thee worthy of so great mysteries107.
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 Christ108:—To whom be glory and honour and might, with the Father and the Holy Spirit, now and ever, and world without end. Amen.