tree Seies ‘Namber 8 ‘The Popular Patristics Series published by St Viadimir's spiritual benefit. Recognized scholars in their fields provide short Dut comprehensive and clear introdactions to the material. The texts inchide classics of Christan literature, thematic volumes, collections of homilies, letters on spiritual counsel, and poetical works from a variety of geographical contexts and historical Deckgrounds. The mission ofthe series is to mine the riches of the early Church and to make these treasures available tall Series Eaizor Town Ben On the Divine Liturgy ST GERMANUS OF CONSTANTINOPLE ‘The Grok test with mansion, ineoducton, and commentary by PauL MeYENDORFE ST VLADIMIR’S SEMINARY PRESS ‘CRESTWOOD, NEW YOREGermanns |, St, Patriarch of Constantin: Je . vomense ‘On the divine litugy. ate Ina topper “lard Sper" rl Chen—Linogy Ler Sa Sains hardy, 5 Eaten Oxtosox Chitty « Ce Sn eigen Sosueee. is so toe sSrogheraes ad ST VLADIMIR’S SEMINARY PRESS 575 Scarsdale Road Crestwood, NY 10707 worwsvspres.com + 1-800-204-2665 tandavion copyright © x84 by St Vieni Seninary Press aw 978-0 801H038-9 mh ss535 All RightsReserved PRINTED IN THE UNITED STATES OF AMERICA ACKNOWLEDGEMENTS ‘This transation was originally undertaken in the con text of a reading course. on Byzantine. litrpical com- mentaries at the University of Notre Dame, South Bend, Indiana, I wish pusticulady to thank Professor Robert ‘Taft, $3, of Note Dame, who fist supgestod the projact and without whose assistance and encouragement it would never have been completed. 1 am also grateful to Wiliam T, Churchill, Ph.D end to tho Rev. James Jorgenson, Ph.D, ‘who fead the fal draft and suggested corrections and changes. Any errors or inaccuracies which remain ace ily my on,CONTENTS INTRODUCTION 9 ‘He TexE u ‘ra avon 4 ‘THE LITURGY OF GERMCANUS' TINE 16 ‘A. The Preparsiory Rites 7 1B. The Enernis 8 C. The Intrit 9 D. The Liturgy of the Word 20 E. The Great Entrance 20 F, The Anaphora 24 G. The Lord's Prayer and Communion 2 "THE PLACE OF GERMANUS IN THE TRADTFION 23 ‘A. The Gente of the Liturgial Commentary 23, 'B. Psoudo-Dionysius: the Alexandrian Tradition 26 ©. Theodore of Mopsuestia: the ‘Antiochoue Tradition 28 D. Maximus the Confessor 36 E, The Nature ofthe Liturgical Commentary 39 F. Geemanus: a New Synthesis a ‘G. Reatons for this Shift 43 HL The Legacy of Germaras 2 ECCLESIASTICAL HISTORY AND MYSTICAL CONTEMPLATION 35INTRODUCTION The eighth-ceatry commentary om the liturgy by St Germanus (1733), Patriarch of Constantinople from 715 to 730, remains lite known today. This is despite the ‘act that it exercised tremendous lniuence in the Byzaatine (Christian world from te time of its composition at least to the time of Cabacilts’ work in the fourteenth ceotury. twas incloded, slong with the text of the liturgies of John Chrysostom nd Baill, in the first printed edition of the Byzantine liurgy.' T: was also infuential in Russia, where 5 was included in manuscripts of the liturgy trom the thirteenth century, an well as in the Sluzhba Totkovel, of “Siturgy commented,” and even jn some editions of the Slavonic service book, or Sluchebrik.* Numerous manu- scripts of the commentary arc extaat, and this is further fvidenee of its popalarity and broad’ diffusion.” Even so, °D, Duss, At Geir Aexrovpyi x00 dylow “latwen x00 Xpucoarssouy Baodaioe tol Mayshou, eat’) tov dee sain, ours apcenandeas Kovoramaconthas Topi Sujowoneh at poor Seopa (Rome, 1525). °R, Tal, “The Lit ofthe Great Church an tntal Syatesie. ‘gf Stracturs aad Ioterpretation onthe Eve of Ieonelsmn” Dame Eton Oake Papers 3435 (1990-1981) 46, Henesorh refered To Tat “The Litngy of sho Great Charch” ‘The ae caalorud i FE. Britian, “Tie Mlorla Mysto. gonina snd Otter Overt Conmestaries ca the Bastian Litaay” Tournal of Thelogce. Stier 9 (1908) 248-257; sed a oro fessor soniye eat be found in Ke Bore, Ler comirnance Eyzenin dela vine Heurgie u Vile eu XV ele (= Archiver ‘2 tovlntshrdien 9) (Pars: Ts Seagabs eUiaden byrne, 910 ‘ST GERMANUS OF CONSTANTINORLE the work remains inaccessible to the modem reader, the ‘only modecr-language translation being in Russian’ itis to il thi veid that the preseat translation is being offered ‘The Hisorle Ecclesiastica was for centuties the quasi- offical explanation of the Divine Liturgy forthe Byzantines. ‘At frst glance, it appears to be only one of those numerous “allegarical" documents whict are not held in the highest regard by theologians todsy." Yet this document is of inter- ‘Ht for hktorieal porposts, for it shows how the Byzantines lunderstood the liturgy forthe greater part of thei history. Moreover, the commentary appears at a time of great ux jn the Ife of the Byzantine church, at tbe outbreak of the ‘great iconoclastic coatroversios, a poriod which marked a Strong shift in theology and piely. Seen inthis context, the Gocuaneat is revedled also as a theolopial statement. Jn fact, itis omy in this context that Germanus' commentary can be properly fead and understood. Without tis perspec tive, the text appears highly confusing, composed as itis ‘of overlapping, and at dimes mutually contradictory, levels ‘of symbalisn. ‘ia this introduction, we shall attempt to place the Historia Ecclesasica in is proper historical and theological context, Ia doing so, we shall generally be following the research and conclusions of Boruert aad Taft, both leading Scholars inthe Seld of Byzantine Uitrgy.* We shall also five a bret description of tbe shape of the liturgy eom- ented on by Gerinaazs. Chiefy, however, wo sball desl ‘wit the background to the commentary, with the literary genre and siyle, and particulanly its amecedents in the 1966) 190-145, Heseetocth refered to as Borns, Ler conmen- abet byzantns. ‘, Knmenel tue, Svedentao nokororth Margichesikh rako- path venanatot Mbowtt (Kaan, 1839) 32397. insted by Tat, "The Liturgy of the Greet Church” 48. ‘ited above, notes 2 and 3. on THe rane UrTuLoY i works of Pseudo-Dionysins, Maximus the Confessor, and ‘Theodore of Mopruetia. Finally, we shall attempt to show ‘how Germanus fs info this tradition, and his own contri bution to it. ‘AS this trendaon is being published In a popular patristic series, aimed at the general andlence, this ntro- Sction cannot inclule a discussion of such important issues ts German? style, vocabulary, choice of words, as well a8 the citiculties isherent in the translation of an Sth c. ‘Byzantine tex. Thew could well be the subject of «future, scholarly essay, Sufice it ro say that, fn this translation, am ‘effort has been made to render the meaning of the Greek text at literally ar pesible~though this does at times render Injustice tothe English language. ‘THE TEXT “The present teasaton is basod om tho Grek text of Germands’ commertary as reconstructed by N. Borgi produced facing. the English trenslaton orgia's ediion i tased chiely on two manuscripts, Vati- canis graecis 790 aed Neopoltanus graccus 63, and also ‘nciudes the Latin version of Anastasius the Librarian, @ Uanslaion of the commentary which dates to 869-870" The Latin version, only a century later than the ociginal, served asthe guide for the cconstruction, Borgit's edition is close put Ananue je UBlbibecre” Revue de TOrien! Cheon 1 (505) 287-308.2 5 GERMANS OF CONSTANTINOPLE, tn that published by KrasnoseY sev in 1885, which i based fon Coder 327 of the Moscow Synodel Library” The text ‘of Germanus published by Migne is a eotrupt medieval text Vet, er, 790, a manoseript of the 14-15th century, trans sits whet scholart believe is the shortest and most prim tive version of the text, It is identical to that given in ‘Moscow Synodal Library Codex 327, which dates to the 46th cent. Only two paseages in this mancseript appear to be interpolations: the chapter on the symbolism of the simandron (ch 2) and the commentary on the Lord's ‘Prayer (ch 42). This text is reproduced in standard-size ‘riat in the preseat edition. ‘Neap. #1. 63, a manuscript dating (0 1526, coutsias fnterpolations added to the text by the 9th century, when it was translated into Latin by Anastasius, Theve interpola tions, indentd in this edition, are at follows:™ 1. Chapters 17, 15, and 18 of the Mystagogy of Maxi- mus the Cosfesor are insered into ch 41 of Germanvs; 2, Extracts of the Lerter I, 136, 122, 228 of Isidore cof Poluza are added; 3. A new chapter on the prothesis is aided ito ch 22, new sectous ate added to chapters dealing with the Thisagion (ch 25) and the ceasing before the osnel (ch 30); thse comtzst sharply with the form and coatent of the original commentary, 4, A long description of the monastic habit is added (ch 19). ‘Bowert, Les commanttesbyantn, 128, 7G 98, 381453. Roemer, Lat commonteinesbyzatn, 130-131. "Rocnet Let commantve Dyas, 136437. ox sate pve LITURGY 3 In addition, the tet enclosed in brackets comes from dliferent manuscripts and fils in gaps in the Gresk text, thus making it correspond to Anastasius’ Latin translation, In short, Borgia has reconstructed a Greek text to come spond to Anastasius vorsion of the ninth centary, and has indicated as well ke primitive form of the commentary. ‘The tremendous variety in the manuscripts of Germanus! ‘commentary is the result ofits greet popularity end wide distebution, and its acceptance asthe quasi-oficial explana- tion of the Byzantine frurgy. During ths ceatures following, the work's composition, owever, the liturgy itself con tinued to grow and evolve, These changes led to the many interpolations to the text, a8 well a5 to alterations in its internal order. Thuy, at 4 date later thea Anastasius, the passages explaining the proskomede, or rito of preparation ff the gifts, wero moved from their original place imme- diately before the transfer of pits, to a new poston, before the liturgy.” Further, the authoritative postion of he commentary fn Byzantine theology led to lis asciption o vatious per tons, ineloding Patdaschs Germamus 1," Germanus 11," ‘and evon Basil tho Grea,” and Cyzil of Jerusalem.” Borgia, however, strongly afiims the authorship of Germaaus 1, ralying heavily om the witness of Anasiasius and on the {ate of the litagy which the commentary describes" This “ocr, es ommanesnts 19, “Rerer Lascomonabes Dyna, 13, He wm pts mn 138010 10° Shore or conmeter bream, 127. Paech from akin, “The Zi totghtnan, “Te Hore Magli” 250, gna dos tbe guoroip of Geran, Seton Las connie zat 12, oe Soe Ea Ethyyss dS Gemeno ¢ Be venine Inia 31 Ante Bir Roma Pons & (O41) Nae Ie india, Beate 506358,“4 St GERMANUS OF CONSTARTTINORLE, conclaion is now generally accepted by modem scholars.” ‘THE AUTHOR CGeemanns was tors some tine between 630 and 650: sais tr ponte fo fx he date pres, bough ar eady (640's seems most likely." He was a Byzantine of noble Haeegentleaber mis inte of he Enperor Herc tad ed Ugh oie ering ra, bot wan stneqesty Inplcated inthe asinaton of the Emperor Constant and wes pot to death by order of Contant son, Consan- ne IV (008-83) In cones wh a, Comangs Sea cme ben caste, atone he was appcety Biowod to ksep te fay propers™ Thee face Ted Soomnoos 1 Sh caer ee Church Thay, fom fhe Sgoning of ‘Coassatin’s reig, German jel the fs of Sip stadt be cated cu Consataop Hagia Soph vag eluate mm, Carmina tok an astro pat ia crc fe, He bad leading sl nthe Sh Heumesical igo (Gobi). winsome mention (Be fencing tat Crist ba only oneview). Some tine Inter, Me was appointed Metzpolan of Cys, see Unc te arecon ‘of Contatiople He was fous Sn pester acheg and nkrpee of spre, tod ras arve ssl and pte! aie Ths 71S, andy an agpd mao, be Sas elected Patch of “meant, Les conmcntres Iycata, 128; R Tate The Great Eninmee (2 Ova Crises anata 00) (Rom, 318) TC, Garon and 1. Westin, Gemanot on Prdened Terma of Lj (= archse Manoprapha Vil) (Buta, NY. SUNT, tigen Gasca, Gomer Ye onc rue DIVINE LITURGY 1s Constantinople, « postion te helé for fifteen years uni this deposition by th iconoclastic Emperor Leo Il He died a few years Inter, i 733. 1 was during Germans’ patciarchate that the ist iconoclastic crisis broke out, This was ceused by a number cf factors which converged inthis perio. Fist, dhe mono- Plyslis, who. alioned. that Christ had oaly ‘one, divine batize, cmphasied Christ's divinity to the detriment of the fncaraation—this matorally Jed to theit disike for any epiction of Christ as a man. Second, the Prulicians, strongly influenced by Manicheism, beld all matter 10 be evil, and this beet le to their ejection of material images. Contact with Tsam, which also rejected all images, was sn additional faccr, both for polemical and catschtial reasons. The determining element, however, was the adop- foe and promotion of anoclsm by th emperor. The fist aajor crisis tcok piace when, in 725, Emperor Leo Hand an eset oxhiog icons and ordering tha eras tion. Germanus refssed to obey, and openly and strongly maintained the orthodoxy of icons. In 750, a council come posed of secular aud ecclsistical authorities loyal 10 the Emperor deposed Germaaus and appointed Anastsiu, an ‘conoclast, as his successor. Ia adkiion (o the present commentary on the liturgy, Germanos’ chief writings incude On Heresies and Syrads a histoncal work about the six Ecumenical Councils held to that date. A mumber of other works ste lost, including the Antapodottos, koowa fo us from Photos, which dealt ‘with Origen's doce of universal salvation (apokarasrai). ‘A munbor of sermens, letters liturgical hymns, and poems survive, mostly in manuscript form, but their ascription to Germanos is often uncertin Germans died in 738 at his amily extate fa Pistonion, ‘He was anathemalied by the iconoclastic Counell of 754, 00 98, 3988.16 SS GERMANUS OF CONSTANTINOPLE Dut with the restoration of icons and the triumph of Ontbo- sdoxy in 781, ho was tebabiliated and eventually canonized, his feast day being clebrated on May 12. ‘THE LITURGY OF GERMANUS' TIME We begin with let description of the liturgy as it was eclebeated in Constantinople i the eighth century. ‘We most be able to visualize the liturgy Germans is de- scribing t0 understand propetiy what he seys, for it is ‘chiefly the visual aspects of the site which he explains. And the visual expects of the Byzantine liturgy in Hagia Sophia, the cathedral church of the capital city of the empire, were impressive. Tt is precisely this strong visual eflect, rather tan any rétionel discoufse, which caused Viadimic's ‘emitsaries (from Russia to Constantinople, A.D, 987) to fepert: “We knew vot whether we were in heaven Geran earth. For on eafth there ie 20 such beauty, and sre are al a Joss how t0 describe it. We only know that God dvels there among men. ."™ "The edifice itself, built under Justinian and dedicated {in 537, is indeed hard to describe, In aheer size i 18 ono of th Tagest mse-made seructures im the world; its great vaulted nave easly surpasses all the vanlted interiors of antiquity fand the Middle Ages for space enclosed within 2 Single clear spen. In engizeering it i as puzzling {oday as it was tecfying to Procopius, to whom it ppested to soar aloft without reliable support, theatening ‘he safety of those within” a a Te HE Cocos end O, .ShunbovitsWetzor, The Rutan Primary Chronicle, Lesrentan Text (Camtridee, MS, 1959) THCLIL TE Niathona Ths Dycontine Churches of Iaanbil, A Photo on sie Drive LITURGY v7 Most stking about the church were the tremendous sae MS maven oF body of te shurch, aed Ue baiance of i dabing™ Some thiry-ive doocs alowed easy access Whe chuch, 2 fare shenttly necesary fora tary heb as. caemtaly station, composed of momerots Frocssens which vee notre, fdey, oa coniaed ‘pt eacompused the whole city in di sounds. Ti the center of the nave, alot dicey der the domo steed tne anbo, arg, ova plan wih stairways eas upto on bet teat rad ex eds, Under the fino, which was roported by eat lags columns was @ Space where the eater sood, The ambo vas 201 {Bibecancuary area by along pth calle the sola, with a tausice on ether side, The sanctuary area was "eshaped, Extending wel inf the nave wth Chapel bares (the frecursor of our modecn Ieonestaxis) which were about Walshigh, The alta abe stood ia font of the aps, which Scent i stove a eo ek Cieolar sep 00 which th clergy sat doing the re and bomilies."* "s et "Tie following is a éeteription of the Kturgy of Gee manus period: A, The Preparatory Rites ‘These took placr in the skevophylakion, a circular stracture located st to the otth-east of Hagia Sophia, ‘This building served as the treasury, where the liturgical are, Rares eh ae Soe Cnr ak ane Cone a i ce Ss ere teeta os Saag ategereese Er ey doh18 ST GERMANUS OF CONSTANTINOPLE. vessels were Kept. Here the clergy vested for the services. Here also the people brought ther gis before the begin~ ning of the Buurgy, ‘There Was as yet n0 formal “ste” of preparation: the deasoas simply sclested bread sod wine from amoag the ats brough: by the people, nd prepared all the necessay implemeats, pales, chalice, et2” In out faterpolated text, however,” we cas ready detect the development of today's protons st ‘On many days, there would be @ sation, Clergy and people woul gather at some place in the ci, a church or another se, fora service of prayer and interecsion. Then all would proces to an. intermediate station or tthe ‘thera the sloping of saiphons, Antphons consisted Gf pralms sung by one cr moro paca, with short 7=- feales, called topaiia, sung by all the people, Assving sche ater, a large Courtyard in font of the chusch, the people stopped while ie cleugy entered the natbex and Rood before the "royal dont (rere for the emperor Snd clergy), which led from the navex lato the nav Here, tey ‘ected the Batnce (Intech) Prayer, and then they processed into the church, whle the assembled ‘People ented trough abe other doors. B. The Enarsis ‘This was a short office of three entiptions used en those days when there was no station Yt consisted of three psalms, ‘ng aatighonally, each preceded by 2 diaconal invitation, “Let us pray to the Lord,” and a prayer rested by one of ‘he priests. There was no opening doxoiogy of “Litany ‘of Peace” at this point in tho servies, The putiarch wat ‘not yet in chureh, but was vesting in his palace nearby. Ia our resorscuton, we are etetally repeating that otered bby Ta "The Liwcay of the Great Couch 490, On rit prvane trruncy ry ‘The faithful gradually entered the church thcovgh its many doors, its cropping of thes offerings at the skeuphylakion. ©. The Inroit ‘Tas wth el teging of the Hay, sething oe being merely prepaalor. The pase slveady flly cy aed bere ihe royal door in Be nano a Teated the Tntrot Prayer diag the singing of the third Sntipnon, which somally consited of Ps 94 (LXX), with the ‘trpiion "Ony-bogten Son" (Ho Monogeres) as fal cfr. The text of the Lavoit Prayer is aot the fine as tat of the prewea! entrance prayer: *O Lord and Inaser, oor God, who f& heaven bab established the ier nd nem ge dag ie te ‘your majesty, grant ‘the holy angels may ent 4, sal wilt us serve and glorify yoor godess, ‘Then, proved by the Gospel Book and the Cioss, the trocesion entered the chores, Germania ch 24, 228 GS tnrenc seth coming upon earth of Christ hme: ‘NGome let at worship aad fll dow Before im” save tw 0 Son of God” And we prctaim the coming which Was revealed to us in the grace of Jens Christ” The singing of the Tisagion ow immediatly, while the patcerch Soatauee in procession around the ambo, op the soca, ito the sanctuary, where o veneetes the altar thes. Up I0 fix Grove (the “yothronoa") i the back of the apse ‘We can sil observe this ast part of the proession at 180 present day Mercia irs. Ae tamale by Tel, The Liturey of the Grent Church” 51, ‘The crisina Greek tet which oppeus ia. th ealet extant ‘icholon, Barbera 336 ca 795), cam be found ia FB Bratt ‘, Liturges Hastom ond’ Went (Oster Clendon ea, 1856) 312,20 Sr GERMANUS OF CONSTANTINOPLE D. The Liturgy of the Word ‘The potriweh, after entering the church in eplondid procession, tums and greets the people: “Peace to all” "Then he sts down andthe readings begin. The prokeimenca precedes the epste reading, and the allia psalm comes between epistl and Gospel Germanus here again suesses ‘the presence of Christ, Who comes to usin Fis word. The readings are proclaimed from the ambo in the ceater of the church. Ducing the allelaie psalm, the Gospel book, which was placed on the altar table atthe Enrot, is incensed. A sermon follows the Gospd B. The Great Entrance AMter the sermon, the patriarch and the eierzy descend from the sypthronon and stand around the altar. One of the doscons gees to the ambo to recke tho petitions for ‘the catechumiens and their dimissal-tis, by the time of Germanus, was already a mere formality The elton, a large veil, is spread over the altar. As one of the deacons continues the intercessons, several others, taking a censer, leave the church through one of the north-east doors, and g9 to the skevophlakion, Completing the preparsion of the gifts, they begin the procession back to the church, enter~ Sng through one of the side doozs directly across from the ‘amo. As they enter, the deacons begin to sing the Cherubic ‘Hymn, which i then taken up by the psalmists. Vieually, the Great Entrance was tho most dramatic site in tho liturgy. A pair of descons led the procossion with ‘candles and incouse, Next came a deacon with the fabellum, ‘oF fan, followed by deacons carcying the vells used to covet fhe chalices and patens. Then came tho gifts themselves Tat, “The Litergy of the Great Chek 53. oN THe DIVINE LriuROY a (the bread and whae to be consecrated), contained in the halces eod patons, and Bally tho act, which was used tovcover al te BRS. The procession moved from the side oor to the canter of the Have, just behind the umbo. It the emperor vas preseot at the Ltury, be would meet the procesion here, aompaned by his ene retinue. Doubled In size, the proceso wound is way avound the ambo and ap along the sles tothe doors ofthe sanctuary. There, the gis were presented to te patiarch, aad all the parttipants is the procession setumed 10 their proper Places" ‘No addozal formulae accompanied the te Tere weer no conmemotations to interrupt the Cherubic Hy, nor was anything sid asthe git wero placed on thealtar™ ‘As the psslmiss completed the Smal sepston of the CCherubie yma, te pularch boved to his eoaveebrans around the alte and aiked for dein prayers, They #e= Sponded with the text from Lk 1:35: "May the Holy Spit come dowa upon you, and the pose of the Most High overshadow you” Thea Ge patiarch moved up to the alta forthe anaphora, beginning with the prepare tory Prayer of the Proskomeds. No liaay folloved he Entrance. The Anaphora After completing his prayer, the patriarch tors 20 ‘hs reconsrocted by Mathews, The Barly Churches, 61-162, Tat, “The Litamy of the Great Church” 53-54 "The com- imenorations didnot appear unl medieval te and We depos fon formulae. appeared ony Is the L-1eth coms, under the fefuene of aa neresingly slogreal approach to the tury. A. Gnmpiece eseption of tbe erin and dovelopment of the Great Entrance aud is subadary aes ibe Sande work io Eagle bY “Tal The Great EncEy ST GERMANUS OF CONSTANTINOPLE, the people and says “Peace 10 all” The archdeacon then ‘commands the ossembled faithfl to share the peace: “Let tus love one another” All then exchange the Liss of peace ‘with thoee of their own rank—clergy with clergy, lay people with lay, mea with mea, women with women. The only to the diaconal command is the exchange of the Wass, Then all chant the Creed. ‘The great vel, or ger is removed fzom the gifts in preperation for the anaphora ‘proper. The anaphora was sald sletly.” with no cere ‘mopial attion, and thos Cenmanus does not give it any oct of symbolic explanation, Rother, he gives a. sralght- Torward outline of the contsot of the prayer, which, on a normal Sunday in Constantinople, was that of St’ Basi. G._ Lord's Prayer and Communion ‘The Lord's Prayer followed the anaphora immediatly, ‘and then tho distibution of communion. Germaaus says litle about cithee and ends his commentary rather abruptly Perhaps thie wae du to the fact that frequent communion ‘yas no longer common in is time and, in any case, of Title interest visually, unlike the splendor of the processions ‘earlier in the liturgy. After eommuaioa, the deacons took the vessle back to the skenophylekien. A deacon exclaimed “Let us depart in peace,” and the “Prayer behind the abo” Wes fed in the aves che clesy promstnd ut of the church.” ‘Such, in beef was tho shape of the liturgy in Germanus? day. The scope of this introduction makes a more complete etctiption Impossible, but the reader is encouraged 10 ‘rhe anaphors was recited slantly In Constantineple since at lent the nth center. Ch the refrenos in Tat, "The Largy Ot ‘he Great Chere" $8 ootoote 68. "ACE Matus, The Early Churhes, 17273. ‘ow THs DIVINE LITLRGY Py pues ihe subject by reviewing the wos ce inthe foot ‘THE PLACE OF GERMANUS TN THE TRADITION ‘As sith any theological work, Germams’ commentary can only be apprecisied in its proper context, Thus it is Smportant to kaow the stale of the lturgy which be de- ‘series. Equally important is an understanding and xppre- cation for the literary genre into which the commentary fits, a8 well as for the theological and historical currents ove of which it arose. In short, the Ecclosiaaical History ‘must be viewed wihia the perspective of tradition to be ‘properly understood. Without such an approach, the work ‘appears highly confusing, at times seli-conteadictory, at best aa allegory. A. The Genre of the Linrpical Commentary ‘The Hturgicel commentary has its origins in the fourth century, with the famous mystagogieal catecheses of such Trading figures a Cyril of Jeruselem, Ambroxe of Milan, and Jona Chrysesiom. Their purpose was to explain the Christian mysteries, baptism and eucharst in particular, 10 the masces of people who began flocking into the church after is transformstion from a persecuted minority to the ‘official sate religion, Originally in oral form oaly-—delivered. as sermons during the octave of Easter—the : tatecheses were soon written down and widely distibutod,Py SST GERMANUS OF CONSTANTINOPLE massive infiox of converts, for they were a valuable teach- {ng tool, pariculrly when the predominant made of en- trance into the church shifted to infant baptism, and the emphasis sifted from catechesls proper to struction and formation of young people. The large number of persons ‘who joined the church chiefly for political ot social grin also ensured the survival of this type of instructional Keera- ture In shor, the goal of the commentary was to make its recipients uodersiand the meaning of what they were sup- posed to expocience in the liturgy, as well a5 to Inspire in them a feeling of awe and fear. This later element ‘began to be increasingly emphasized in reaction to the large ‘oubers vo partisipated only nominally in church Le, ‘and who therefore sceded prodding. The commentary 92 thus a very Uselul teaching toc) ‘The mystogogues found a ready method for their commentaries in the long-standing tradition of biblical exegesis. For, already in the New Testament, scripture is seen as having both a Ineral and a spiritual meaning. For ‘example, we find the following texts in the Gospels: “You seerch the scriptures, because you think that in them you have eternal life; and it is they that witness to ms” Gn 19:39); “And beginning with Moses aod all the prophets, bbe interpreted to them in all the seriptures the things con osrning binsolf” (Lk 24:27). Everything in the Old “Testament is perceived as referring to Christ, as being {ulfiled in Him and thus receiving its true mesning in Him. ‘Adam was "a type of the one who was to come” (Rm ‘Se1d), This isthe spititual mosning of the text, and it it pot secondary to the literal meaning, but of at Jest equal importance. By the fourth century, the “spsitval” level had been further subdivided into three levels 1, The allegorical level-interprts the Old Testament gs efeing to Chit and the Church. Is the dogmate om (on TH DIVINE LITURGY 2s 2, Tae tropologieal level—relates the allegorical sense ‘to our Christian Iie. It isthe moral level. 3, The anagogical level—refers us to the final consume ration in the Kingiom and to our present contemplation Of this foture, heavenly reality. This the eschatological aspect." Tt was thus natural for the composers of the mysta; gpeies to apply this method to the words and actions of the bitargy. They understood the liturgy, like scripture, to bbe a channel leading to God, a means of experiencing divine life here and now, Whereas the Old Testament is only « foreshadowing of what is to come, in the church, in its Iiturgy, the final fafllment is already present and can be experienced, The encharist is already the banquet of the Kingdom, baptism is already the victory over death and passage into redeemed life, This exegetical method was hus 8 most appropriate tool to preseal all these different levels and to Keep them in dynamic tension. ‘Mocoover, this method was wed by all the patristic authors: but etch of them fended fo tess one or another fevel, depeading upon his theological presuppesitions and goals. Ta gonersl, the Antiochene writers stressed the moze Ftezal and historical aspect, focusiag on the history of ssleation and the humanity of Christ. ‘Thus they often inuegpreted the Irurgy as representing Christ's earthly minis- tty. The Alexandrian authors, heirs to Origen’sspirituliing tendencies, stressed the anagogicel level, where the myster- ies of the liturgy reveal the ultimate mystery tha is God.” In the following section, we shall briefly examine @ few "epresentative authors of éach tradition. segiTtt wines a Ta, The Literay of ti Grat Gch? 4 ‘Tat, The Litwy ofthe Great Chur” 61. Cf also Bors, ‘Les commentirss byantng, 60, a0 well as R Borner. “DIC26 ST GERMANUS OF CONSTANTINOPLE B. Preudo-Dionysius: the Alexandrian Tradicon Peeudo-Dionysiue’ commentary on the liturgy is com tained in The Beclesiastlel Hlerarchy.”" This work, writen probably at the very ead of the fith century, describes & Syrian liturgy. The author follows a standard procedure for describing the sacraments: frst he dafines the sacra ments, then he deseribes the site, and finally he gives its ‘meaning in a section ented zheoria. His metbed is almost exclusively anagogical: “The sensibie rites are the image of the inteligible realities. They lead there and show the way t0 them” (Il, 3, 2), Reality, therefor, is spirital, and the material symbols are only’ the meaus by which it {s communicated Thus the mstorial world has value only insofar as itis symbolic, that is, only insofar as it is able to commonicate, to reveal the spiritual realities. The symlbot thus becomes a means of spictval ascent: *.. . It is by menos of sensible mages that we ralse ourseives as much a's possible to divine contemplation” (I, 2), This ascent is, for Dionysius, primarily intelectual (HN, 3, 12). Thos “the liturgy is an allegory of the soul's progress from the divisiveness of sin to the divine communion, through 2 ‘process of parileation, Mumination, perfection, imagod {orth in the rites" Dicaysins hardly: meatieas Christ's cachly ministry, His death and resurrection. The oaly CGhrisolopical element focuses on the incarastion as the source of cur union with God, which is made possible by fur participation in the tikargy: ‘prmbogenal der byeanichon Lara” Arey in Lig. macht 12 (1870) passim. Greek toe in PG 3, 269-485. An Engl tanlson can be fonad (nT. L, Comptll, irate, Dionysia the Poude-Arepagie: ‘The Recess! Hlvarchy CLashaz, New Yor London: Us ‘enty Pres o€ Amara, 1980, "Mporsat, Ler commenares Beant 67. ‘wrat Tae Litegy of th Great Chee,” 61. os tum pve arincr 27 « -« By bringing Jesus Christ before our eyes, the hop thus shows in sensible fashion and ia image that which is the very Ide of our souls he reveals tous how Christ Himself came out of Eis mysterious, Givine sanctuary out of love for man and cook on Inuman form, becoming totally incarnate but without ‘any confusion; Bow Clilst descended to our divided condition without any change in His essential unity fo and called the human race to association with Hiinself snd Hi ows good gifts, provided that we ‘uate ourtlves o His most divine lie by imitating Ht insofer as we caa, that we become sufficiently perfect to enter truly into communion with God fnd the divine mysteries. (HI, 3, 13) Dionysius thus spends very lite time on a description. cof the rite itselé: Let us leave to the imperfect these signs which, as T have said, are magnificently painted in the en- trances of the sanctuaries: they will suifice for their costemplation. As for us, in our contemplation of Iholy communion, Jet us pass from the efects to the causes... (IT,3,2) “The ostirolturgy is therefore perceived as an ascent from the material to the spiritual, from the muliplicty of lower existence to the unity of the divine. The whole enarsis and Liturgy of the Word aro soen as a spirituel preparation, « cleansing, the removal of the impure (catechumens, peni- fens), ab well a3 of all material thoughts and passions. ‘The foous is exclusively eschatological: there is n0 place bere for Chriss earthly ministry, for His high-priestbcod, for His seif-oblation.” The holiest act of te lnurgy i the “Tat “The Litiray ofthe Great Care” 28 ST GERMANUS OF CONSTANTINGRLE fraction, for this ig where “he One is symboialy mute piled and divided,” thos enabling us "to adhere fo tos the embers acer fo dhe entre body, by divine conformity to Siew da” (i 2) 2 afhnties of Paetdo-Dionyaue with Origen and win the ‘Alerandian tradition are bvious. We find the rong spirtualiing wend s0 characte of Origenism, ‘We tnd the typical Alsandran focus onthe civ of Chuist, with the resuldg siiclly 1a expresiag” Christ's Carchly minity. The este mvife act comists of the carton slone, which offers as 2 proper, dvi model to imate. Denton is echioved through ethical ation of the pereedon of tho Incamate Logos. The Histoccal Teous, wile not deed, fader into the background, The fount of hit appronc ia an inbslenced Comalony, ea ‘balanced sotttology, a well ae an inbelanced view of the tray, for it page He attention to. what the Lurgy ie hago soy, to test ad ie, and inpowe ts ove Plocopbisal presuppositions on them C. Theodore of Mopsuesfia the Antiochene Tradtton Whereas Pseudo-Dionysias and the Alexandrians stress the anagogical approach, the Antiochenes emphasize the allegorical, or typological. In sceiptural exegesis, the com= mentators stress the connection of the events and persons in the Olé Testament to Christ, Whom they foreshadow. ‘Applid to the liturgy, this method streses the connection, ofthe rites withthe historical Jesus. Thus baptism is under- stood as the reensetment of the baptism of Jesus in the ‘ordan, and particularly of His death and resurrection: the cucharist ig sen as a memorial aot only of the Last Sup- es, but of the entize earthly ministry of Christ, as well as 8 preiguring of the heavealy Eturgy. This approach, fist seen in the Writings of Isidore of Pelusa (+a, 435) and ox sun pivine Lrruxcy 29 “Joh Chrysostom, issyathesized by ‘Theodore of Mopsuestia in his calecheical bonis, written in 392-428 ‘The duty of the High Priest of the New Covenant is to offer this iacriflce which revealed the nature of the New Covenant. We ought to believe thatthe bishop who is now at the altar is playing the part of this High Prins, and that the descont are £0 to speak presenting an image of the liturgy of the ia- His passion, and again later when He is stretched ‘out on the alta to be immolated for us. This is why tome of the deacons spread cloths on the altar Which remind us of winding sheets while others Stand on either side and fan the alr above the sacred body... ‘Thie deal eymtolism continues throughout his com mentary on the liturgy, contained in Cotechetical Homilies 15 and 16, The focus is on Chris's earthly ministry, on ‘the historical events of His life, which are reenacted ‘snd. made present inthe rte, a6 well as on the high prestnood ‘which Christ now exercises in Heaven Iie tree that ve commemorate our Lord's death in food and dria, believing that these are memorials ‘Berea, Lay commer byemnten, 80. ‘Theodore of Mopsvsta, Homaiy 13, Syopss, The best edi So, hich icodee 3 phetomaphicrepcodocten of te ongueept ‘wed and tala nto French i at of R. Tonnes abd Devens, Let Homes Catchalques de Thiatore de Mopoucte (Grud eves 148) (Viian: 1949). The text extremely verbs, 0 we tak tae Mery of «poring from an abbreviated Bagi Uaraation found in Bs Varaold, The Awednapring Res of aia: ons Dap Horas of the Fourth Contry (Sloop St. Pash Puicatioy, 1971)SST GERMANUS OF CONSTANTINOPLE of His passion, since He said himself: “This is my body, which is broken for you.” But it is evident also that what we pesform in the Htargy isa kind ‘of sacrifice. The duty ofthe High Priest ofthe New Covenant is to offer this suctti which revealed the natu of the New Covenant, It is clearly a sserifce, although itis not something that is new or accomplished by the efforts of the bishop: it is ‘a recaling of this true offering. Since the bishop performs in symbols sigis of the beavenly realities, ‘the saciice must manifest them, so that he presents, as It were, the heavenly Hturgy.* ‘We continue in faith ntl we ascend into heaven fad go to our Lord, when we shall no longer see him in a mirror dimly, bat face to face. We look forward to atttining {0 this state of realty at the resurrection, atthe time God has ordained; in the ‘meantime we approach the frst-ruts of these blest ings, Christ our Lord, the High Priest of our inheri- tance. Accordingly we are taught 20 perform in this sorld the symbole and signs of the Biessings to come, and s0, as people who enter into the enjoy- ‘ment of the good thingt of beaven by means of the rey, we may pores in assured hope mist we very time, thea, there is performed the liturgy ‘of this awesome sactifice, which is the clear image fof the heavenly realities, we should imagine that we are in heaven. Faith enables us to picture in our minds the heavenly realities, as we remind ourselves ‘thatthe same Christ Who isn heaven, Who dled for ‘ior 15, <8 15. Homi 15,08 18 (on THE DIVINE LITURGY 31 us, rose agnin and ascended to heaven, is now im- ‘elated under these symbols. So when faith enables four eyes 19 contemplats the commemoration that ‘kos place nox, we are brought again 10 see His death, resurrection and ascension, which have al- ready taken place for our sake.* Ia this type of allegorical mystagogy, rites and objects begin to fake on a specific and detailed mesaing, The fol- owing for example, is Theodore’s desevition of the Great Entrance procession, where the gifts are brought to the alae: By means of the signs we must see Christ now being led away to His passion and again fater when He is stretebed out on the altar to be immolated for us. ‘When the offering which is about to be presented. Js brought out in the sacred vessels, on the patens tnd in the chalice, you must imagine that Christ xe Lord is being ted out to His passion. . .. ‘These signs point to the invisible ministering powers which were present atthe time ofthe saving passion and pesformed their ministry, as they did throughout our Lords incarnate le,'. . . $0 you ‘must regaed deacons as sepresentations of the in- visible ministerig powers when they cary up the bread for the ofering... They bring up the bread ‘and place it on tho altar to complete the represen- (ation of the passion, So ftom now on we should consider that Christ es. already undergone. the passion and is now placed on the altar a tomb... ‘Hlomiy 15, ch 20 ‘Sttemiy 15) 2h 25,2 SST GERMANUS OF CONSTANTINOPLE, Al this takes place amid general silence; for slace the liturgy hes not yet begun, itis appropriate {hat everyone should look on in feecful recollection and silsat prayer while this great end august body is brought aad laid out. For when out Lord died, the disciples also withdrew and cemaiued for a while ina house in grat recollection and fear... ‘This part of the liturgy is interpreted as representing the passion aad funeral cortogo of Christ, and this theme is ‘catined in the description of the eucharistic prayer, cul ‘lating with the epiclsis, or invocation of the Hoy Spit: 4. This ie the moment sppointed for Chist our ‘Lind to rise from the dead and pour out His grace ‘upon us all, This can take place only by the come ing of the grace of tho Holy Spirit, by which the Holy Spsit once raised Christ from the dead... ‘The same theme is then carted through to the end of the linegy: Ta the symbols that have been enacted, He zose out of the dead from the allar, as if from « tomb; He appears and comes elove fo us and when we receive iim in communion, Ho annouaces to us Hi resur- rection” So the entre Uinrgy becomes a dramatic reenactment of ‘the passion of Christ, something which was of litle con cem to the Alexandtians Here we see the man Christ ‘Who, now risen, serves as our High Priest before the throne omy 15, ch 28. ‘siomi 16,8 1. stomiy 16, ch 26. on THE DNINE LITURGY 3 ‘of God, bot Whois still a man. The ethical element comes, fn only in the contex of communion: ‘You 100 have been bora in baotism by the grace aad the coming ofthe Holy Spin so that chissaneti- fication you hate been given may streagthen and {vom, and the promised bleasings may be fullled fn the world to come waete We shall all enjoy com- plete alist... ‘We must look to Jeraslem forthe development of this Aistorcizng eytem of Irgical eymbolim, Which clearly depends on an Artiochene exegetical method Ip the feta cenary, Jersalem became a ceater of pilgrimage, and Constanze began 2. massive building camprign (0 treet monuments tothe mow, oficial rligon of the Roman Empire. Thus churches, baiicas and martyr, were but on the supposed sus of th chet evens of Chris's earthly ministry. ‘The litusgy which developed ere at this time teas a highly station ove=Holy ‘Week, for example, was Sompried of 2 seize of procesions 10 the various oly fie, with appropea readings to mark the dramatic events of Christ's passion. Our best description comes from the spor ofthe igi Eger, he vised Jno ca The following i & dvcipion of part ofthe sacvices eectores ipton ofp When the cocks begin to crow, everyone lenves ‘the Imbomon," and comes down with singing to the ave where the Lord payed asthe Gospels describe SPFat, Tho Litgy ofthe Groat Couch 6, {Homily 15, ch 23. {Tf "Tie Litrgy of the Great Couch,” 6748. A small ll next the Moun of Olle, where the people ape viel ox the siabt oon Sly Thueday to Holy Friday.uM ST GERMANUS OF CONSTANTINOPLE. in the postage mhich begins, “And ho was parted from them about a stone's cast, and prayed” (Lk 22:11). The bishop and all the people go into a fgracefal church which has been Dut there, and fave a prayer appropriate to the place aud the day, and one suitable hymn... . From thers all of them, {including the smallest children, sow go dowa with ging and conduct the bishop to Gethsemans, When everyone arsves at Gethsemane, they have an appropriate peayer, 2 hyma, and then a reading from the Gospel about the Lord's ares. By the time it has been read everyone is groaning. ond lancating aad weeping 50 loud thet the people even across the ety can probably hear ital... 1k Is casy t0 240 how the Antlochene exegecal method took to this histriizng tend “The atruture of the whole church year was stomaly influenced by this new approsch, but so were iadvidal rites. Baptism, ao we can soo from dhe eatechetcal oration Of Gy of Jerassem, began tobe interpeeted ehielyas a reenctmeat of the death and resurecion of Christ, based on the text of Rm 6: ‘You... submerged yourseives three times in the ‘water and emerged: by this gesture you were secretly re-enacting the burial of Christ's three days in the tomb. For just as cur Saviour spent three days and three alghis in the hollow bosom of the ‘earth, so you upon frst emerging were representing CChrit’s first day in the earth, and by your immer sion his fist night... . In one and the same action Willies, 04, Bterits Travels (London: SPOCK, 1971), 3613, (On THE DIVDVE EaTURoY 35 you died and were born: the water of salvation be- ame both tomb and mother for you. ‘The theme of baptism as sharing in Christ's death and Frsoreetn i of court Bot new, but be renbwed empha sion it st this tng and pactculaty the new mode 0 sich i is exprvs isthe et elt of tis nem, his Tereing tend. Prom this application to the baptisms) re it Out a sho step tomards such a typology of te fechas 2 el rom Jerosalem too comes a topographical system of cours symbol, Thos at ly espn, ald Lychmcon, SAI the people congregate once more in the Anata, and the lamps and evades ave all i, which maes it ight ‘The te i brooptt no! from the outside, but fom the cave-imide the stems a lamp i alvaye bare. ing night and day. 2 Wo are famine with hi rte fiom tho Byzantoe Liurgy of the Presented Git, whore the pret emepes fem tho tae with a candle and {isn “The Ligh of Chr illumies afl” Tae lighting tthe candles at Ester alo eves from te sme symbole fens the usen Christ the ight ofthe ward, emerges fom the tomb. From hort is But a short ep to's whole sea, of topological symbolism; ‘What was spread across the map of Terusalem's holy History came to be written small in the humblee ‘churches of eastem Christendom. . . . Thus the sanctuary apse becomss the cave of the sepulchre, ‘and tho ali the tomb fom which salvation came forth to the werd. . . . lis application to. the echarist was $0 coagruous as to be inevitable, The ‘cyst of Jeroen, Cateheroal Oraion T, 4, Bagi tanh ‘nn fom Yarn, diecnphing Rie, "eget Travel cb 24 4.36 ST GERMANUS OF CONSTANTINOPLE, ext step, or perhaps @ concomitant one, since the evolutionary sequence is not all that leat, was the bbuial cortege symbolism at the transfer and deposi tion of pitts D. Maximus the Confessor St Marios the Confessor (580-662) wrote his Mta- gngy cx. 630, about a century before Germanus” His i fhe sist properly Byzantine commentary, sod is thus of eat latest Addresed to monks, the work Is meant fo Eombise the monastic spol talon withthe myst fogkal™ Maaimos wanted to show the importance of the Iurgy for mozasle ie, and 30 to corect a Wend Which fd tle se for euchariae ley, "Ths teate semana fnnportn youre for our knowledge of the Byentie unde sanding of the Turgy inthe period immediatly preceding Germans, ‘Mariziss approaches the lity on two levels, which be calls the “poner” (yewxdSe) snd the “partislar scciq). For exch part of the Surgy, he ves to explanations, The. peoeal meaning refers the mystery of talveion f0 the WHolecoemoe: this method of inerpe- ton is essentially tppologieal. The pacalar meaning fetes ie hg et ina poms Se ae 1 We can sce this from the very beginning of his Enmmentary, vhen he desorbes. the éymboliom cf the ‘Tat, “The Liturgy of tbe Great Char 6. ow nae prvnse LavURCY a7 chuech building. The church Is, ft, an image of the ‘whole universe: ‘The holy church of God... is a figure and image fof the world, which is composed of visible and in- ‘isiblo things... Is divided into a place reserved for tho clergy and assistants, which we call the sanctuary, and a place accessible to all the faithful, ‘which we call the nave, Nevertheless, the church is esseatialy one, act divided because of the variety ofits parts... Tao wise thus glimpse the universe Of things Brough into existence by God's exeation, divided between the spiritual world, containing in: corporeal intelligent substances, and the corporeal world, the object of sense . “as if they were all another church, aot built by hands, but sugpested ‘by the ones we build: its sanctuary is the world above, alloted 13 the poviers above, is nave the orld’ below, assigned to those whose lot it is 10 tivo inthe senses (ch 2). «+ the holy chutch of God is an image of just the Sensible world by itself; the sanctuary reminds one of the sky, the dignity of the nave reflects the ‘earth. Likewise tho world can be thought of as a ‘church: the sky seems lke a sanctuary, and the tion ofthe Land ean make it esembio a temple ‘The particular meaning makes the church building sya bolic of the individual: «+» God's holy church is a symbot of man; its soul is the sanctuary; the sacred allar, the mind; and its body Is the nave. A church is thus the image end likeness of man, who wat made Ja the image end [ikeness of God. The nave is used as the body should38 ST GERMANUS OF CONSTANTINGRLE, ‘be used, for exempting moral pilosophy; from the sanctuary the church leads the way to setral contemplation spiritually as map does wih his soul fol ahs embarks in mystical theology through the fered lia as man doe trough his mind (eh 4). ‘Maximus constantly rfers to the Bcelesttca! Hierarchy ‘of Ps-Dicnysius and is strongly influenced by him. For Maximus, the “general” history of salvation becomes, through the liturgy, a “particular,” or mystical history Each soul expresses the saving plan of God, Thus te ‘eucharistic sites represent the mistical ascension of ‘the soul t0 contemplation of God and so to union, with Him." Unlike Ps-Dionysins, however, Maximus does pty atten ‘ton to the esonomy of salvation, for he also sees the’ liturgy as representing all salvation history, from the ine carnation to the final consummation in the world to come. His approach remains essentially Alexandrian, however, in that be pays litle attention to the earthly events of the} economy of salvation and emphasizes the incammation of} ‘Christ, to the virtual exclusion of the paschat mystery." ‘Maxiaus' interpretation of the fist entrance of the ‘Byzantine Heurgy follows the dual pattern we have seca. “He begins with the “general” meaning: “The bishop's fist ‘entcanes into the holy church atthe holy synaxis represents the Sst coming into the world of the Son of God, Chaist ‘our Saviour, inthe flesh” (ch 8). In the next chapter, he] fives the “particulac” meaning: “. . . the people ‘converted from ignorance and deception to the recogni yumces ie trang dee conmenaes mpnngciqtt wre ie Eateries #Oren e SOetaat Ce end iy Gears, 1970) 263. ‘Tat, “Toe Lirgy ofthe Great Cbusch" 7. (ox su DIVINE LITURGY 9 ‘of God, and believers changing over from evil and ignor- face to goodness and knowledge . ..” (ch 9). The reading. ‘the Gospel, the descent of the bishop from the throne, ‘he expulsion ‘of the pentents and eatechumens symbolize the Socond Coming of Christ and the final judgment (che 1415). Oa the “particular” level, these sites represent the “shutting out of the visible world,” the “getting rid of tought: which stil incline towards the earth, turning the ‘mind to a vision of spicitual things” (ch 13). Maximus! ‘explanation of the Great Entrance, the anaphora, and ‘communion is stclphtiorward, emphasizing that these are a foreiaste of Ife after the parousia, inthe Kingdom, E, The Nauwre of he Liturgieat Commentary ‘An obvious fact which emerges from even such a briet review of this mystgogical literature i that each com- rentator, though working from a liturey which remains sesealialy unchanged, atesses diferent. cements. This variety stems from the different social and theological Conditions in which each commentary was composed. We have sicady mentioned the influence ofthe Antiochene and ‘Alexandrian exegetical and theological approaches to scrip- ture, to Christology, to soteriology, at well asthe iafuense ‘of Jecesalem. Without a grasp of the Bstorcal and theo- logical context in which they were writen, it i clestly Alfical: properly to understand the lturgeat commentaries ve have 0 briely cxamined, Indesd, at times it may appear thet the commentsiors have deatt vielence to the very esseace of the liturgy they were describing: such {he conclusion reacted by A. Schmemann, who sees all this ltcratare in a very negative light™ What it certainly i 10 Liwpicl Theology (London: swosleei Faith Pee,40 ST GERMEANUS OF CoxtetANTINGRLE ‘true is that this body of writing marks a shift in pfety— chiefly the decline of frequent communion, beginning a ready io the fourth century—which crested the, pastoral necessity of developing a diffrent rationale for the liturey. ‘But there were other, more postive, factors as well, “The desine ip frequency of communion was the result of social factors following the adoption of Christisnity a5 ie state religion after the Peace of Constantine in 313, ‘There came a mussive inflx of new members into the! church, and many of them joined more out of political ‘expediency than oat of sincere conversion. In aldition, ‘many apostates, who hd left the ehurch during period of persecution, ow seturned. These had to undergo an} ‘extended poried of penitence, during which they. were barred from the eucharistic table. Again, numerous. per- sons postponed baptism until a later age, remaining en-j Glally among those whose conversion was only nominal ‘way, Thus a new approach to the liturgy had to aise. The "Anliochene” response was to develop a symbotiam of the lituegy which saw the precence of the s1ving works Christ ia the cites themselves" The “Alexandrian” 9 proach, more spiritalizing, was to develop a kind Christian guoseology, far more mystical and individu istic, an approach popular particulary in monastic circles. ‘Tal, “Toe City of the Great Church” 62-53. on sHP DyTsE ruse a ‘The theological debates of the period, primarily the confit with Arann aad the Christlogical controversies ‘ttich fllowed, lsc had strong impact on the Miurgy and Qu ltugialexplanaions, The dosologia formula ("Glory her, trough the Son, in the Holy Spirit") was Jeveled in response to the Arian claims that it supported thelr subordizationisnthus its present form: “Glory 10 the Father, and to the Son, ard to the Holy Spin.” in the sixth century, tbe addion to the Byzantine Ituy of he fropation Ho Monegenes (“Only-begoten Son”) and ot the Creed, also cane in reaction t0 current theclogical ‘sputes. fa compestaies on the liturgy, the Autiochese stress on salvation history, particularly on Christ’ earthly ministry, was a resgouse 10 Arianism, os was the Alex adrian sires on Chris's iviity. Marinas, wating 0 monks who were steeped in Origenstic thought, sought to Jntroduce them to a mote historical approach to salvation Wistory, in order to correct their strongly gnostic approach.” Because of this, Maximus refers constantly to Ps-Diony- sos, popular among the monks, whose theology Maxims vwanied fo conect somewhat by adding a greater spprecia- tion for salvation history. Undenying. all these commentarcs, therefore, isa senso thatthe litugy is itelf a source of theology, Jost Tike Scripture, che lturgy i a revelation, which implies amulipliety of meatings, and indeed fis the possibilty for ion in divi life. But the key to’ proper understanding ofthe mystagogies is knowing their historical contest. The commentators wrote in response to concrete Social and theological issues, and only when the issues aro known are the responses understendable. Tt taken out of See for example the dlcosdon on ewbariic theology ia Brame Mery I Meyer, yeanne Thay rc toed Decsrnal Thames (New Yorks erty Pres, 1918) 2008a 5 GRRMANUS OF CoNSTANTRORLE, this contest, the commentaries lose much of theit and can io fact become misleading. With all these factors ‘in mind, then, we can now adéress ourilves to the rather perplexing commentary of Pattiarch Geemanus of Con Stantinople, P. Germanus: a New Synthesis ‘The Byzantine approach tothe Liurgy before Germs ‘was basicaly Alexandean, folowing th interpretation cf Fe-Dooyh io Manas Tae aoa the tly fm rpresatng the hea dominated, this clear tom tests of the Margy, porcelain he Intro Prayer, which we dscused above, and in the tex of te Cherie Hymo: “Let s who mysleally represent the Cherub.” The lug was perelved at an ascent into the Kingdoms and asthe image of the indvioa! coals conversion and ascent to tnioa, with God, for which te Jncarmation served as the model" For Maui, the litaray dso repceseated the entre economy of salvation to the routs and final consummation? tite eve ints somes that more Mistoica’ approach the emphasis remained Pima cochatologea ‘Germanus kzps much ofthis earler Byzantine udtin, smodiying It somrviat, and adds a more Aatoetcar per ‘ectve fer more histelaing and focusing on the human ‘ministry of Christ. This is apparent from the very bepiaing of bis commentary: “The chu is an eariy besven fn ‘hich the ampereleri God dwells and walks about I Tepretents the crociicn, bara, and resurecton of Chait” (ch 1). Immediately we are presented with ti Tad, Te Liuny of te Gret Chore” 7071, Fora mow ete daconin, tue Borsert Ler commesiares yaantay, roa, ON THE Drvbce LITURGY “a dunt approach, As his ccaders would have been more {ania with the more tndona,eschatologial approach, Germaant spends more time on the newer, less familar, ‘Gleqpretation. ‘Thus “the apse corresponds to the eave fh Betulem where Christ was bor, af vell at the eave in tilch He was burl (ch 3), the “boly tele corresponds to the spot i the tomb where Christ was placed” aid the fable at which Chvst sat with his disciples at the Lest Soppet (ch 4). The ambo represais th stone at che Holy Sepolshte trom which the angel pocisimed Chriss resur- gertion (ch 10) ani from which the deacon, who repre- fents the angel (Ch 16), proclaims the Gospel. Thus the bailing, che vestments, the celebrans, ths ts all symbol. fae and roves! Cisits earthly ministry, But the old sym- oli does aot disappea: ‘The alta is and is called the heavenly and spiritual altar, where the earthly and material priests who alsayy assist and serve the Lord represent the fpletel, serving, and Berorehical powers of the lmmatetial and celestial powers, for hey also must bbe as a burning fie. For the Son of God znd Judge of all ordained the laws and established the services fof both the heavenly’ and the earthly [powess}. (no). ‘We ace back in the Dionysian world here. The vestments of the clergy are similarly given these omelet Sete a Ore cusses earners i SS arr ere! Sarr gat Sabie So OC ett a Shee cate ad te ce ar ie aac tole aeloenine soe“4 ST GERMANUS OF CONSTANTONOPLE the homvenly liarey is also pretet. For the presbyter represent the Cherbim, thelr roles Tike ehersbe wings: {be descons are images of the angels tel linen orara Ike wings (216). ‘The probes ite is interpreted as sepreseling the sacrifice of Christ, using, once again, Old ‘Testament imagery. We can clearly see in process the development othe presen Byzantine rite, for what i ch 21 Is pretented fe a symbole Imerpreiaton of the cating oUt of the trcharistie amb becomes, a ceatuy Inter, part ofthe text of the newly expanded site, “The aniphons are soen as prophecies ofthe incaraation, Pes 92 and 94 ace quoted ("He is cothed ia maesty" and Come it us worship and fel down Before him") a ehy 25-24; these togetber with Pe 91, were the normal Susday fatphons a that time” ‘These prophecies are fled st the entrance, which sigics the fncaraaion, tbe coming of the Son of God into ths word (ch 24). Ths theme ix ‘gain consnaod with the Tesspion which, in adction to being te angelic yma, seprescats our pits to the icarnats Toe fait, hope, and love, lke the gol, Eankinoess, ‘and rayrch of che Map. Samal, the prokeimeaon and the ‘iletiapesim propery tho coming of Christ (rapovata),, Sebi ic Fld a he ceading of the Ooepet, “The Goxpe fs the coming of God... o longer speaking to ss through a cloud .. . but vibly asa toe man. 209 1 face, and not through riddles” (ch 31). Thus the incarnate: ‘Lord is seen as being visibly present in the Liturgy of the: Word” Whereas for Maxims the Gospel alteasy symbol} ized the second coming of Chris, she empbass here i esa "See J. Mateos, La efibration de la petal dant le ttrpe byzantine (= Ontenlis Chriviana Analecte 191) (ome: 1971) as. ‘att, The Liturgy of the Qreat Chsch 52. os THE DIVINE LIFUROY 4s cschatological, more historical, and the second coming is foly andeipated in 6500 years (ch 33). "After diseusing the Gospel, the prayer and dismissal of the catzchumens, Gearaanus goes on to the Cherubie Fiym. Ho bogins with the traditional Byzantine explans- ‘on ‘By moans of the procession of the deacons and the repeesentation o! the fans, which are in the likeness of tho ‘the Cherubie Hyman signs tho ‘entrance of all the saints and righteous shiead of the herubic powers and the angelic hosts, who ron inl in rue of he grt ing, Chit ‘his is consistent with the meaning of the rite as expressed Jn the text of the Prayer of the Proskomode and the Cherubic Hymn. This part of the liturgy, den, cepresents cur preparation for the mystery which is about to occur, so4 i wel # memorial of te early conor of ration: =... The sptital powers and the choirs of angels, ‘who have seem His spicitual dispensation fulfilled through the eross and death of Chis, the victory cer death whiea has takem place, the descent into hal, and the resurection on the thied day, with us exclaim the alletia (ch 37). ‘The Holy Spirit too is presem, “seen sprimally fn the fre, fneense, smoke, and fragrant air” (ch 37). Thus the Great Banrrance’ is a “prolepais of the eatie euchari fanumnesis” and senes to introduce the ste which follows’ ‘Though Less eschatclopically oriented than Maximus, who “Tat, “Te Litary of the Great Church 54,46 ‘ST GERMANUS OF CONSTANTINOFLE, sexs the catance as shomiog the second coming and fal onummaton, Germanes noveribeess meiniains the ta- Aidgaal Bseabine symbolism of tis part of ie Tears, "To ehis prime layer, Germanus Gen adds dierent, An\oshene interpretation The Great Entrance “sls in {antaion of the burial of Christ, when Toseph took doom the body from the cress, wrapped tin clean linen, enoinid if with spit and oinioent, cazried it with Nicodemus, fan placed it in a new tom hewn ont of & rock" (ch 37), ‘Euck Itagleal vessel and ites then given an allegorical 1b Bt his new conception: ie dios represcas the bands of Toseph and Nicodemus (ch 38); Hs cover {he clots placed over Chriss face in te tomb (6h 40); the ser is the stone sealing the tomb (2h 41)... Wel could be reading Theedote of Mopmuesia hxc, sithous SGermanus poshe the symbolism mach fare, to che pot tha it degenerates lato mere allegory. ‘The explanelons| Bea forthe protess rite (chs 20-22), of the elton (2h 5B), and of the proskomede (ch 36) "ate aodhog moze ‘an an extension of this Antochene symboltin of the (Great Enizance to the rites which precede it Ta ch 41, Germanns atiempts to fuse the two levels of symboti: ‘Tht Chait i erste, te i bared, te tomb is sch ene i eh ng fgalic powers, the pst approaches, senng 90 longer aren sath, but ending a tho beavealy sar, telore the alu of the throne of God, and fe contmplates th pest, inoflabe,asdUneaeh- able mystery of God. ‘Then the engl, represented by the deacon, roils away the stone fom the tomb—undoobiedly removing the aer whic ina boen placed over the patens and cholcs at the depo sdonand proclaims the sesurestion; “Let us stend (ox Tie DIVINE LITURGY a tight, .. 2" The people then proclaim the resurrection: a mercy of pesce, a sacries of rai.” Then the bishop Sends everyoue tothe beavenly Jerusalem: “Let us lit up ‘our beats” And all anawer! “We lift them up to the ord" ‘The remainder of the commentary is diected to the syeavenly Taysery, and the funeral cortege symbolism ap- ears n0 more, ‘The bishop converses directly with Cod, Hoa he se2s face w face, cot though a cloud as did Moses. He ip surrounded by angel, represented by the deacons and the ripidia, The people sing the angelic ‘Trsagion, “Holy, boly, holy, Lord of Sabsoth.” Germans ‘ays aothing about the text of the anaphora, because ths ‘yas recited silently by the bishop, “Who is learned in the {vine knowledge ofthe Holy ‘Tiisity and faith,” and who “alone addresses God” (ch 41). Jn the context of bis commentary on the anaphora, Germanus inser’s his theology of the euctarist, He bases it-on the toxt of Is 6:1-7, which contains the heavenly ‘Tisagon. The bichop bolds the spinal coal ia his hands, 1nd ths “coal sancilies those who zeccive and partake of it" In this, Getmamus is folowing the sme use of the text by Theodore of Mopmeesta” Following the angelic ‘Tisagion comes a straightforward explanation of the rest of the anaphora, the memorial of the history of salvation, the consecration by the power of the Holy Spict. Thea come the remembrinces of the dead and the living, all of ‘whom “are called together to assemble with che prophets, Apostles, and ierachs im order 10 reetne at the mystical ‘banquet of the Kingdom of Christ with Abraham, Tsaac, tnd Fecob” (ch 44). The commentary concludes with rather simple preseatation ofthe Lords Prayer and a briet shapter on communion, based on Hb 9:19. "Tul, “The Lituray of the Great Church” 5648 ST GEREANUS OF CONSTASTINOPLE G._ Reasons jor this Shift ‘The commentary of Germanus marks a clear shift in ‘the Byzantine perception of the eucharist This is already indicated by the tile of the work: “lotopic: éxwanoie ote) Kal wooturl GeoplaEeclesasieal History and ‘Mysiloa! Contemplation. In Maximus, and in Ps Dionysos ‘efore him, the focus bad been on theoric, that Is, on the ‘understanding of the realities which lie behind or over that ‘which is visible, Contsmplation thus becemes an ascent from the image to its archetype, and often the image iselt Jose ity on intrinsic value. Thus the liturgy is seen to be 4 meaat for the contemplation of the Divine Unity, with Title room for the concrete, historical evens of te his cf salvation. In contrast to'sheoria, but not opposed 10 i, {i historia: this 109 is contemplation, but a contemplation ‘which seeks to clarify the spiritual dimension of an event, of a site. Here, the outer forms are taken very seriously. ‘and are not secondary. Historia attempts to connect the ‘words and actions of the ltargy to the history of salvatic iis purpose is to pull the observer into salvation history, to mako tho observer a participant in it. Thus historia focuses on the reality of the seifrevelation of God ia. CChilst: theoria attempts to lead the graced person to the reality that {s God." Before Germanus, a0 wo have seen, fhe anagogical approach predominated in the Byzantine ‘radtion, Through Germanus, the more historical approach: "PPThe content for ths siti thereof Keonoclasm. The iconoclasts denied the possibility of any pictorial represen tation of Christ, and saw the cult of feons as a return to paganism.” Thus the iconoclastic council of 754 declared. "Se th dscssion of thee concep im Borer, "De Symbol. setae” 2 Por the hiory of the development of icouecanm, see A (ON Tae DONE LiTUREY ° that the euchatist isthe only valid symbot of Christ. This same coancl also condemned Germanus, for German, the [st 0 see that feonoclasm was in fact a rejection of the incarnation, was the frst leader of the Orthodox opposition to this movement: It is not to deviate from the perfect worship of God thet we alow the production af icons made of wax and colors. For we make no icon or repre- seotaton of the invisible divinity: in fae, the holy angels themselves cannot understand or penetrate it totally. Bot since the only Som himself, Who the bosom of the Father, doigned to become man according t0 the good will of the Fatber and the ‘Holy Spat, in order to ransom His own creature from death, since He became a participant in blood and flesh like ws, 25 the great apostle says~"Having ‘becom similar'to us in everything except sin” (Hb 4:15)—we draw the image of His buman aspect ‘ecording tothe fsb, and net according to His ia- comprehensible and invisible divinity, for we fee! the need to represent what is our faith, 10 show that HB is not united to our nature only in appearance, asa shadow .... but that He has become man in reality and tcub, perfect in everyibing except the sin whick the Enemy has sown in us. Because of ‘this unshakable faith in Him, we represent the char- acter of Fis holy body onthe icons, and we venerate and honor thom with the rovereace duo to them, Graber, Liconoclanre byszntn. Doster arcidlorgue (Pats Citige de France, 1997), Fora more deiled study of onocaae ia Geemanud ns, ou 8. Gero, Bycantne Teonoclom during the eign of Lao I (= Corpus Seritoram Chrisinarum Orem ‘Hey udu 43) (Lonmin, 1979) “Hoos ofthe eouel of 74, Maas 13, 261-264.0 ST GERMANUS OF CONSTANTINOPLE, because they lead us to tho remembrance of His divine, blegiving, and inexpressble incarnation.” Further, the Orthodox cee the iconoclast as infact denying tho two-aatures formula of Chalcedon, as well as rejecting the goodness of the material world: by implication, they also see the iconoclats as denying the historical economy of salvation ‘The reaction of the Orthodox was to move t0 greater realism. The Council in Trullo, already in 692, dectered that tenceforward Christ could’ only be represented ag a ‘man, and no longer in symbols, such asa lamb. The focus in iconography thus shifts to a more realistic representation of Christ, particularly to the details of his earthly life. For the first time there appear icons representing Christ dead fom the cross, as well as of the resuttected body of Christ." For what ean show Christ's toral assumption of eur human ity better than his death? And how can we be assured of four ovn resurrection if Christ Himself did not rise from the dead as a man?” nits pereeption ofthe liturgy, the Antiochene approach cf Theedore of Mopsuestia, with its greater attention 10 the historical Jesus aad to his humanity, was clealy more suited to this now, moze realistic approach of the Orthodox, Xt supported the Orthodox polemic against the iconoelasts far better than the oléer, mere spistuaiing approach of | ‘the Alesandrians, as formulated in the Byzantine miliew bby Maximus. In fac, the iconceastic postion was heavily ‘tater to Soha of Sys, Mane 13, 101A.C. Pee a divyaion ofthe imllsatins of ths pases, ee C. You Schstbor, Lies te Crs fonderonsihdtusguce (~ Paradis 24) CPabourgt Eaiions Unversaes, 1976) 101-105, "SCaoon 82, Maral 11, 9776-9808, ‘econ, ice Ce Dov. fe desrpion of tit development ia Scacgraphc rt sce Grab, Ziconoclaame Byzanh, 28233. on rae DIVINE L1TUROY st opencdent precisely wpon bis Origcnstic approach, whic enigrated the importance of the fech of Christ—for what they aay as essetial was the Logos who dwells in the fou." It was pretably from Px-Dionystos thatthe icon: clasts derived thir tion of the eucharst asthe only valid Simsge” and “symbol” of Christ, because only bere is the image consubstantal with ifs prototype,” though of course this Wadiion reaches further back" In shor, the iradtional Byzantine approach was 20 longs fully adequste: moe attention had 10 be paid to the bistoea! man, Jess. The danger no longer came from the ‘Adan, who ed denied Chriss divinity, but from the jeoaoslasts, who new challenged the dogma of Chit’ fll fnumanit, and who in consequence saw the eucharist only as asymbol ‘As arrult ofthe iconoclastic controversy, Byzantine “Eucharistic realism,” clearly departing from Dioa- sian terminology, wat reditected along. Christo- fogical and sczciclopical lines; in the Eucharist, ‘man participates inthe glorifed humanity of Christ, ‘which is not th “essence of God,” but & humanity sill consubstanial fo him and available to him as food and drink ‘Ths shit is cleanly reflected in Germans" commentary. Ho maintains the traditional, eschatclogical notion of the ‘heavenly Twrgy in hs symbolism of the church, and espe- inly in his discusion ofthe anaphora, which remains very slose to the text, except for a brief excursus at the begin sing of the section But the Liturgy of the Word tskes om "Sabor, ieee da Crt, 798. ‘ve Mependorf, By zathne Theclory, 44. *8, Gero, “The Eucharist Dove of the Byrantie Te clons tad la Sources” Dycaninkche Zell 68 (1915) 432. "Mejemtorh, Bycetine Phelogy, 2032 SST OERMANUS OF CONSTANTINOPLE fan allegorical sense, based on the historical ezonomy of Christ. ‘Yer, for the most part, Germanus does not push this allegory to far, a happens in such later works as the Protkeoria (Lith ¢.), where the liturgy is reduced 9 dramatic representation of the life, death and resurrection of Chiist, where these symbols Jose all connection 10 the Sacrament, aad where each ste takes oa a meaning totally unrelated 'o fis fanction in the liturgy. In contrast to this later development, Germanus preserves the rity of the colsbration’ tho liturgy is tho memerial of ‘Christ's sacrifice, the accomplishment ofthe sacrifices of the | ld Law, the anticipation of the celestial fturgy. The focus romains on the contr action of the liturgy, on the Holy ‘Spirit who, through the epicess, consecrates the bread sand the wine.” H, The Legacy of Germanus “The proot of the success of Germamus’ synthesis is its viability: for over six hundred years it reigned with ‘undisputed primacy over the field of Byzantine lrurpical ‘explanation Tis fist worthy challenger was the com. mentary by Cabaslas in the fourteenth centary. The shect number of manuscripts which remain—at least fity between the 10-15ib centaies"—is evidence of its popslasty. Cer ‘manue recogaition at II Nicea (787) as the fist defender of Orthodoxy against the iconoclasm of the emperor, Leo 1D, lent even greater authority to his work, In the realm of the Ktuigy proper, the Hbtorle of Germanus infuenced the development of the sites sur rounding the Great Entrance and of the prothesis, which ‘Sova, Les conmocnaiesbyantng, 204, ‘ene Let conmentare Beaming 1708. ‘rab, he Littay ofthe Grext Church? 7, ‘Sorc, "Lanapaore don fe Spl lai” 209. ox Ta DIVINE EITERGY 33 then existed only in embryoni form: The reader wil easly recognize this inenoe in the text of the present Byzantine Ings. As we can aleady sce feom the Interpolation in 1 22, which exlsed by the time of Anostadus only a fentury later, the prothesis ito had alteedy scquised is Strongly saceiclal te and absorbed some ofthe formalne ‘a sccptra phrases used by Germanus in his escipion of the more primitive rte, We can also recognize traces of ‘Geamamve commentary inthe prayers whic, fa the peseat- ay liturgy, accompany the vesting of the clergy" ‘A ess fortune legoy, for which Germenus i of course sot responsible hinsl is the mbooquent exzason of the “ie of Chee” symbol to every roof the Iary, a8 teppems in the atovementioned Provieoria by Nicholas of Andyda." Tn tis work, the ceremonies of the Sruray represent ot only the pasion, dea, and rsurection of Christ, but ako all the actions of hi pubic and hidden Le The historia! symbolism is guided tot by any organic Vision ofthe histor” of salvation, but by the didactic se Tesion of a thesis! thus the proshesis represents the i= final conception and hidden le of Jesus in Nazarehy tho fat catranze isthe manifestation of Chit at Jorden; the pli ie the election of the telve apostles “and s0 00 to fhe conclusion of th ltorgy™ These icerpettions have 0 connection whatever wher (0 the texte or the conta fection of the Turg, whic infact thoy only conceal. Ja eonchsion, We ope that we hive shown that Gecmaaus! wosk, a indesd any theological work, can be orton cay rope cnet Eh Hiei ad theological. Asa product of its time, the commentary es nen, commas ams 16170 fe ngs ia te ingyen and brooatshot by Gan Sat ‘teary. ‘SP 140, 417-468. Le commentiesbycanting, 202-204,st Sr GERMANUS OF CONSTANTINOPLE represents a significant achievement, for it restored to the text of the anaphora much of is importance. Tf we remem- ber that this prayer was recited silently since at least the sath century, and that both Ps-Dionysins and Maximus Virtually ignored it, theo Germans accomplished much in Restoring it to its promineat position, To the modem reader, the absenco of any emphasis on the reception of communion, the central focus on the Great Entrance and lis interpretation in terms of the Antiochene busial-motf, ‘can only be seen as serious deficiencies: indeed, they have properly been criticized But this hardly deracis from the value of the work, as both a historical and theological ocument, In dis’ coutext, at a pivotal period in the cchvsch’s History, the trestise is indeed remackable for its theological balance. {fo example, Meyendor®, Byeetine Theolory, 2010 3 sana, Introduction 10 Litre Theology, $98, TZTOPIA EKKAHEIAZTIKH KAI MYZTIKH GEQPIA TEPMANOY "Apxiemoxénov Kovoravrwounéens, * ECCLESIASTICAL HISTORY AND MYSTICAL CONTEMPLATION BY GERMANUS “Arelbishop of ConstantinopleTZTOPIA EKKAHZIAZTIKH KAI MYZTIKH GEQPIA TEPMANOY “Apxtemantnou KovoravrwoundAeas A. “Brdyela tot yobs @red, xbievec Ayioy, ebuos nyooeoy, andigore Nac, a0gx Noto Bee alee Whey Moivre Coa 323 acon and aabepblom, wal Gp elvan peveainin 19 who a! voigenby tore cute, nal xp ed dou Telus who. eran Sah dy aporrinty Néyor gen taxwrwdky Grp cae yal cals Lay ons oom Beapaipen, Bx odig pgon tak sepahtg b naababicy tak ROore, shy “apis “Berkyple bate Untgeg obpavls, by B® 8 Inoopdnog dg brn nmap, drones chy comlpuaty val Sepiy eal vp dotraay Xp abcEoopiry ftp cy Bon hi nated Hoag br 3 Gacy aS "Aus cay “Aqlor by savgidpyas xpowrtelon, by mp2. ‘pling npompogicton, ty SxaaDag Oypeouiny, Ueppe Jere nacencqppieon a2 8y apron whet, 2, Th asguvepev avlererne eke 20y "AyyBlay addy. Beewne of printing dificlies it wis 2 pombe to facade the iota sbseigt wits certain word, ciel, percea! pronouns, ECCLESIASTICAL HISTORY AND MYSTICAL CONTEMPLATION BY GERMANUS Archbishop of Constantinople The church is the temple of God, a boly place, a douse of prayer; tke assembly of the people, the body of ‘Christ. T's called the bride of Christ. It is cleansed by Holy Spc, accordag to the prophetic saying fal poured out” (Caat 1:3), and “Worn aftr ths fragrance of your myth" (Cant 1:4), whichis “Like the press of, onning down upon the beard, the beard of Ano" (Ps 132:2 DO), “The church i an carly heaven in which the super celestial God. dwels and. walks aboot, It represents the sructsion, bua, nd resurrection of Chis itis glried tuoce dha We tabosale of the witwess of Mose, in wc fre the mercy seat oad the Holy of Holis, Ie i profgured in the patriarchs, foretold by the prophets founded in the aposdes, adored by the erachs, and” fullled in. the aiys, Z The sioundront represents the trumpets of the "The Greek tet ere i read as 8 x rather dun fi ioe ns, wooden sounding board, which Us struck to call he fail Yo payer. Tes sl wed in maaay Gres 758 St GRRMANUS OF CoNSTANTINORLE spas Belge B nal cade Ayomarie te wby ay dopa py nbisor. 3. Key tan ans ob by Brady oman, taco byer vin & Nooo at xack ob ona tn kebyy, xablig mre & ebueprdorts Mapras be fy onipavey Mederipr hvoy be espa bat val qxay chy "Dypee A Tate epee trey Sve 8 ehaay Be edn by a roph 8 Xpedy by phase 6 Doors wat abydnce “Agr, mew at dulyrog nls, Gonboelneveg oy tpn aed val b aly la Gp Ca aluvlon,xpetOra sig morale “Bax BE val bing Gud by & 8 Un xOy yepaBip bro yehaaves Orde oujacotels avenatoara x08" fy rednstay aah by eG pwotex@ abroO Beleyy, plory cay aibeod yeihyety etl, val Nabby Hpev wah vy ales eo abd pat tals val dromBlog Odpere pers, wal sie 2 aloe {eich baw cop yoo wal ob eh yoo, Mpowrindtg 2 al by von panty be Hy pra, 8 tow b Xp ate UE ebpned maces. 5. To sufiptéy tow. dset ed eben Oe touinpiy, b Xpoxbe trybs tp iy 8 vines xa ttBadpos ik tte DD Bik 2 BY ore dezdpcoin hy cexianasy, chy exe ‘uk vy dudoxacty co Xpiored by xf "Brrdyolg céomecm, “Bax Bb xal sack hy wfocdy vis Beaders Kuplon, by H Neyer “Arex “Aylon va eylamaa abet by npookcae Boy 8 Beds yevlodn Blo qepoifly turtzotey wiperd: ‘pip KIB tort safes, ob 88 OFPIN poucpts 8c, 3 os Bes5. on rae DIVINE rsrURCY 9 ngs and cal the sontestaas to bate agaist he invisible eerie ‘Tho pee conespands tthe cave in Bethlebem wc Chast tar tor, orwell tho coven which Be es burisy as the evageiit Mack says “Thee Was ve pown ott of rook; thee they plat Jesu (of ME 15:46). 4. "The hoy tale coresponds to the spot in the fom sire Chris as plod. On tis the trap and hewvely tress, the mystical aad ucboody saccfice. Chest seciees Tos sh and blood end oer othe fila food for fora ie “The holy table i also the throne of God, on which tome by the Checabin, He rested In the body. At that fab, at Hs mye soppe, Christ sat mong His die ‘Spe and, taking brea tnd wine, said to His dsspes Sn apostle: “Tak at an rn of Seis my Body aed my lood” (a! Mt 26:26:28). This table was pre- figured by the table of the Old Law upon which the manna, sich vas Chris, Secended from heaven 5. The clborl represents here tho place where cast was creed or the place whore He was Duied was earby and raised ona tava, Tes pled in ho church in fdr to represent concisely the crucifixion, bral, and resereationof Chekt, ‘Ah similarly cortesponds to the ark of the covenant of te Lord in shih, wien, is Bk Holy of Holes and ‘His holy place. Next to it God commanded that two wrought Cherubim be placed om cither side (cf Ex 25:18) “for KIB i the aot, and OURIN iste eilgence, oF the ih, of Goa. foor columns and @ foot At Hagia Sopa, it wat made of eee.60 ‘ST GURMANUS OF CONSTANTINOPLE 6 @vcizacfgdy bese xack oh Eyov pra so Xow ore! by & tuo baorty noone 30 Op xxl Tarpl Ba is pomycpts ved abpanes ace, Ox preg Bulges, va 86 dpyeepehe al ws Aipsinan agoarlpwn vat spear. pe alg pon aa dvaiuocey Booty ak Rete a ‘eelay ele mows epavondueyeg, 82 te ployee Terbvouty Gute eloviay x2. ABavdcen, “Ovmap Bpvby mpocemioaey by AtpSesy Moot pig faripay, wal x6 oluan abe why Believrin antoroete, wo ph Gavantom soy Maly. TO 8p sp baslgay onsale: ta mobs Boedpay bapayedtn 5 Bp erg ds 8 gn apt hy dung by 19 oo abot wal hp 38 «ll dos Ypy bntp fpdy balbn Novi, @ozaccipein tou nak Réyerat wash vb brapdicy wat sworply Bucaselgion ty Snap Aveda hg ven wal ate scores val tears Povkunig coy Duy xa Be Borden vad ol Emlyn vel ud Lge mages val Daspebaves vp Kopp Barenbs, owe val zxateng Bat eves (bp Phdyor. Kal y8p chy cr Exaypaviny Avedon va ‘hy 20y berylanyBexagey & Tg 26 Bead ah agecig xO adver bran, 7 Biph tou SnéBetpos vines wal Opboes by dep & aypaadels Kporbe wpeadOrsas perk xOy abe) dooc Dwr, bg epbe abcabe Réyer Gr ceaBiceads Bel Bpévay xgl- vores «hg Bibtex Guide «cb “opaipo* Seabee Bb py texclgay napaolay nad’ ty Eig xabiby Bed bxBAEen fle 3b iva adopon, de eyes 0 neces bet exon plore wplty Ok lacy Male, (oN THE Dave LaruxGY a 6 The altar corresponds to the holy tomb of Christ. n it Christ brought Himself as a sucrflee to (His) God tad Fether through the offering of His body as a sacrificial fab, and as highprest and Son of Man, offering end ‘elng, offezed as a mystical bloodless sacrice, and ap- pointing for the fothfel reasonable worship, through whick ‘ye have become sharers in eternal and immortal life, This Tamb Moses prefigured in Egypt "towards evening” whee 4s Blood turned back the destroyer so that he would not Kill the people (cf Ex 12:7-13). The expression “towards cevesing” signifies tat towards evening the true lamb is sucrificed, the One who takes away the sin of the world ‘on bis cross, “For Christ, our Pascha, has been sacrificed for us* (cf I Cot 5:7), assist and serve the Lord represent the spiritual, serving, and hierarchical pewers of the immaterial and celestial Powers, for they alio must be as a burning fire For tho Son of God and Judge of all ordained the laws and estab= lished che, services of both the heavenly and the earthly (powers) 7. The bemat ' a concave place, a throne on which Christ, the king of all, presides with His apostles, as He 187s t them: "You shall sit on throues judgiag tbe twelve tribes of Israel” (M: 19:28). It polats 9 tho second com- ing, when He will come sitting on the throne of glory to jndge the world, as the prophet says: were set for judgment over the house of David” (Ps 12133).a ‘St GEIMANUS OF CONSTANTINOPLE 8. Kompsjens tent wack vopeedy vat dey bauer Yppabiey 2 2 sempudlres Xposed Cred teaypiye ope Bd oxmpea secpabyevO. 9. Kind elon chy whe moors chron Brioni, | 25 & ope sy ply Ur we Nad Tobey’ op 2b tow. (yh "Apa oy "Atty Sov al vbr els eps coy Exlfary, “How. BE de Aaya ele ry pine ae wea yolad Bik ob ppb andar by ahep Behe Ot tome 10. (0 fyfoy tory ipatver xb oyna 0 NOao od eyloo pripacas [ey 6 Aryehas drowhloas bx vhs Opa ade dow atead saqalon of Sopa 1 piyaes] dome oor iy dvkawzay vad Kaplon wag wopodeor. “Bote 88 seal wach why xpopiheny shy Myovear Lobe? Bpog aebird. pace omston), aoifnts & ednryediKtpaves ab sttaoay pov Bee ydp Lowey (8 Rafoy) ale eéaoy abby al bad nein LL, Tb wack ayaschts ebgeda napabstoptvey toxty (ie wal th lou xiv Ayly Bremefhey toc ang Bele ty ‘ficor obo womchy eg Bexnasivns Kptorby aby Btby fyov tal is pavtan Bak ele alpen as Avacchs 28 alate Plan, ware wey xpapreny hy Mbyorea’ chvacshd, bmp, aig, ual Bir enpeonoaare <9 Kuply wise 4 1 <9. UniBeBrube Eel by elpmvdy 20 adpaved sank doaralder, seal exposturtompey ely véxay ob tomjoay of xbbeg aoe, veal nidiy esefpovear oie 293 Kuploy txt ob &png 2 Bata nach avery. Tara gaaly & sortea, at 2 b mngicnely fp nbey thy by Bb napiBecey by wah ‘on aun DVN LITURGY 8 & The cotabatr’ isthe legal and holy decoration, ropreceating a depicion of the cried Christ by means of decorated eros. 9 The chanel buries indzwte the place of prayer: tho ouside i for the people, and th inside, he Holy of Holis, is accesible only 1 the priests. The Carers, mado of broaze, are Hie those around the Holy Sepulchrs? 19 {Bot no ode might ener thre by accident, 40. The ambo! manifests the shape of the stone at ‘the Holy Sepulchre (on which the angel sat ater be rolled ‘caway from the doors ofthe tom] proclaiming the resur- rection of the Loré to the myrchbeariag women (ef Mi 28:2-7). This is according 10 the words of the prophet, On a bare hill raise 2 signal” (Is 13:2)] “Climb, O herald of good tdiags, It up your voice with sirensth” (is 40:9). For the ambo is # mountain sitated in a at and Teel place. ‘UL, Proying towasd the Bast is handed down by the holy apostles, as 4s everything ele. This is because the sompreheasible sun of rigbtsousness, Christ our God, appeared on earth in those regions of the East where the Petceptible sun rises, at the prophet says: “Orient is his ame" (Zech 6:12); and “Bow before the Lord, all the faith, who atcerded to the hewvon of heavens in the East” (Gt Ps 67:34); and "Let ts prostrate ourselves in the Place where His feet stood” (ef Ps 67:34); and again, “The feet of the Lord shall stand upon the Mount of Olives in dhe East” (Zech 14:4). The prophots also speake ‘xooufme-the eratarre 1s the devorsion on the chancel ‘tora, bull by Coase ‘aypov—e re, wal paix, ported leat oer th ce eu mv. Us te eg ss ‘Fovlnad foo“ [SI GERMANUS OF CONSTANTINOPLE yssehy dechaySéyaw" aah; oy Roxonbiens shy dyate- Lip 0K quesparctag hg Bevetpag ead Xpioead wal 2 00 40 mapranta. 12. Te ph xAbvery ob yom bv 2H vzomzolnn fle | cxpalvar oy aie wxcazcboene poy dvletony hp Yee tery Beh ie etrplpan e Npcoe dyzzchcane, 3B. Te BB payor vig aveypot wh wiv <2 ows oct whe Eesk fudpng wath wb doy mayer Fecardacole vag wparely Ecdaty Exch wessapdnorte. bvvlay zal apart nevsixorea. 10 ty oy napa wd leplg Bmdae oteanos ee aig sor testy omasicamg eaonGee hy 12) popelen acacen Tsp pay siplan, Aysep 2 39 2h Koplon Bbaonahing mpiyiars Seaoralels ‘ak dmonapiel Sed xOv anesboivewy =O Loy OF Firalipeyog Oe mindy. TaSryy & W2aoaday pe Bg eben ea Enclnge why deplay ef, el ‘hp pasha slg 26S al dDeay xl y eecahy eed seipey abt Be N80 eilors, BAK 2620 sal pe nee se Charan Tel thy a lng exe eo ip Lelasimays aa epee bea le Ug elec) Antero, Met 8 ranapunsseg ody. 38 leptons Rpt 1A, "TE cwh) 06 leplog Sipe xack by nobiger “Aapin 22 ubyge say abo Exton Petar Br. 26 toe. to pets ach ty npopiinr ty Ayo ob Rey wwe ay Don, abre0 wreiuaca xa whe Aettooyeds ebeed. upd iby aal xéhiy ace obsus 6 eapayevigerns BERG; "ends 28 tpumytecn, reves, bxdenct, deacon” eloz Eke -yac eigdOqpatyaxton aro bx. Bondy’ Bi ono bpp Th yds sak bP pad ooo Os dnb macabre br on 7a owvine LURE 6 taus Because of our fervent hope of receiving. agsin the dise in Eden, as well as the dawn of the brighiness of fhe second coming of Chuist our God, from the East 12, We do not kneel on Sunday a8 a siga that our fall bas been cosrecied through the resurrection of Christ on the third day. 13, We do not kneel until Pentecost because we ob- serve the seven days after Easter seven-iold; seven times seven is forty-nine, and Sunday makes By "The double crowa inceribed on the bead of the priest Uhrough toasure represents the prosiows had of the chieF-apostle Peter, When he was seat out in the teaching and preaching of the Lord, his head was shaved by those who did not believe his wood, ts if in mockery. The Teacher Christ blessed this head, changed cishonor into honor, ridicule into praise. He placed on it a crown made not of precions stones, but one which shines more than old, topaz, of procions stone—with the stone and rock of faith. Feter, the mostcoly, the summit, ‘beauty, and crown of the twelve stones, which sre the apealles, is tae hierareh of Christ 14 The priestly stole is the robe of Aaron, which served 19 cover him down ta his feet. [twas Bery in appear ‘nce, as the prophet says: “Who makes the winds your motsengers and flames of fie your servants” (Px 103:4); and agtia, “Who is this coming from Edom"—for Edom ‘means early, chovea, and crimsoa—and then the prophet adds: “In crimsoned garmeats from Bozrah?” (Is 63:4). “Why is your clothing all ed, like the garments of one who treads grapes -a the vati” (Is 63:2). By this the66 ST GERMANUS OF ConsTANTINORLE, ‘galvee B2 ciy Bayetzay woo Xpuared ewhihy hg capt al pact < Aipdrim fv +0 cxanp® aftod. "Ox: 2 Der woe. wey phan Tnbpecey by x mbes alrod 6 Xpuozte, Be gabves abe Apqepete rales Aoycepling ally Sracmoral, 1S. To 8 arstomdvong abe lapels maptexsety by Geduvlass, ebovaa Be. sal 6 Nouorie by vp aeaI9 deep eens diene Ay Bassin by oeanpey adres 16, “By 20g fv Dabo: wv cbpeen Decor sa papi keep cheapest so Exot Ol opeaiepr sas ploy oBr exopy Dovey ay sy stat By Reppin eaters ‘ay BE Bay labs ego tov eNban hy avr Seog sal eaeyorag , To 28 Zoya vy vexpacw we9 ojaste Bry 1et wb iy ouppenbny epcdpvg, nics {ip ogi tha oops enlge os Tie DIVINE LITURGY ‘The monastis schema is in imitation of the desert-dweller ancl Baptist Joln, whose cloak wes of camel hair and the pitdle about whose loins ‘yas of lather, This i also because of the grave, severe, sorrowful, suffering, humble, end poor way ff life of those who enter upon the monastic way. For they all go into mourning and are dressed in black, expecting to receive the white, divine robe ‘of glory and joy in Christ Jesus our Lord, ‘The total tonsuring of the bead is in imitation cof the holy Apostle James, brother of the Lord, and of the Aposle Paul, and of the rest, ‘The manties ace in the likeness of the mantles -woon by the dirine apostles “The cowl is in accordance with the words of ‘the apostle: “The world is crucifed to me, and T ‘0 the world” (Gal 6:14). The purple and white embroidery and crosses which decorate it represent the blood and water flowing from the side of CChriet, and the losely unfolding, mantle recalls the Winged angels, Thue the schema is called angsic. ‘The scapular signifies him who takes. up the cross and who, adorned with faith, is strengthened, wweiring the shibld of faith s0 af to be able to ‘quench all the carts of the evil one and to accept the helmet of salvation and the sword of the sist, which is the word of Ged (f Ep 6:16-17). ‘The belt sigufies that he wears the mortification ‘of the body and chastity, having girded his loins with the power of tra,0 ST GERSIANUS OP CoNsPANTIORLE. Te 8 co BuBehine trfavey abv

Ai, tn, = nly (erforexte) muaive Tip sprombocarey aw Qader Beate Os be xhoye vig boring eDloyyByas ap" adit (cae. Elen) a6 Bary tpontin whey dN oy saxabiobivas oby ag Aspro Gala. Boviecry ow sie pivane uiruRor 6 ‘prings the fiet-bern foto the world, He eayt: ‘Let all God's angels worship him?” (Hb 1:6). Then the bishop, by bis stole, manifests the rcé and bloody stole of the ‘sh of Christ. The immaterial One ond God wore this stole, as porphyry decorated by the undefiled blood of the virgin Theotokos. The good shepherd took the lost sheep upon his shoulders: be is wrapped in svaddling clothes and placed aot in a manger of iatonal (2aimals), but om the ‘ational table of rational mon. Tho bosts of angels lhymm him, saying: “Glory to God in the highest and peace on earth, good will to men” (Lk 2:14: aad “Let 2 the earth worship Him” (Ps 65:4); and, heard by all: “Come let us wonbip and fall dowa before him: save us, 0 Son of God” (cf Ps 04:6). And wo procain the coming Which vas revealed to usin the grace of Jesus Chest 25, The Trisasion hymn ie (sung) thus: there the angels say “Glory to Gaal inthe highest hte, like the Magi, we bring gis to Christ~fath, hope, and love like sol frankincense, md’ myrrb—and like the bodiless hosts Wwe cry in faith: “Holy God,” that is the Father, “Holy Mighty," thar is the Son and Word, for He bas bound the mighty devil and made him who hed dominion over death powerless though ths cross and He has given us lie by tampling on hiss “Holy Immortal" that is the Holy Spit, te siver of life, through whom all excaton is mado alive and cries out “Have mercy on us.” ‘Then one of the psalmists on the embo, facing the altar, about to say the *Glory” after the tiple repetition of the Trisspion, says: “Blows (eURoyi coer), master, the “Glory” in the plural; or, fx the singular: “les (eORSyn00V), maser, the ‘Glory."" The use of the singulae reprosents the tcitypostatic divine unity, a8 the whole church prays tobe blesed by it insofar as ite posible for ft, being human, € be counted worthy to sing the6 ‘ST OFRMANUS OF CONSTANTIVORLE by yapanfisdy vat spakeoy over aint xf Syl ‘Tbe draped wal yp Bk wd cknety abby Boren tis ek fiche, Teds, Ted at *hyion Tivelyzrse Bspusaey, 2 Bb wb pos Batvas sb Kopin ofp play plow og Belerzas bred voaey. 26. Td avedbely byt cov@pdvy chy dpyrepén raat ogee by Jay, bat ® Ye ob Beed Ber behipace “ip laavgian, tnipas wy ylang aid WDdyyae tle Along arab yates Aéyws aes’ pyny Api dye eomboy Be ‘chy ebeiy elphyy wal Dloylay nso bony & Xpuords Bik toy Ancorbhey as05, "Tot oval <0 moet o> map tod Dah do sewn waka Brhok be, eptiy yby eapkorss, Rope shy 8 Beg Spbvecas, elpfymy 28 By ‘i chy apts ot Balzer Evaao” Tye 29 mvelgael cs elpeboveeg 8 fly by dant xis Bsns fom] tka, dydpeme oe of dtdons pte one 7. Th wablame tory tre} Mog xed Oech ci ckpnn Ui UeSlptce wel ch mplfacay 8 ayDiafcy ted oy Spon, trap empntves Osegtpey B tow tb Abzpatoy ge foun 2nSiacey any Gmeplow ekorg Aerie wal rates ‘wal mpeiyeeg cov byw Suvigewy, xal xponiyayey abeiyy 9 81p nal Trg. (Bnet ybp @ yr éBtom, & 28 te ny cvedor o pled 3 Bud xp Bien oh pazerdy= xayrog ual chy wxtapéryse wo mpoceveyOtvrog], bb¢Eare aed 6 Oss nal Tarijp ds Ovctay xxl xpeopopity ebkpestoy (ox THe DIviNe LeruKaY n Chorubicon and the Trisagion, along with the corporeal, divine powers, to the Holy ‘Trinity itself. ‘When be says “Bless” in the plural, he signifies the thzee byposiases, of the Father, Son, and Holy Spirit, und hen he adds “Master,” he expr 5 26, The ascent of the bishop to the blessing the people signs that the Soa completed the economy of salvation, and blessed His holy disciples, saying’ to them: leave with you” Ga 14:27). This shows that Christ gave the same pence and blesing to the world through His slsciples. And the “And with your spirit” by which the ‘people respond signifies that You conferred. peace, © Loré, which is mutual concord: You gave ws ‘peace which is for indivisible union with You, so ‘that being at peace through Your Spirit, whom You gave us at the beginning of [Your] creation, wwe might become inseparable from Your love." 27. The sitting represents the tims when the Soa of God raiced Hic body [which Hs wore] and tho sheep which He pot upon His shonlder—that is the nature of ‘Adam, which is represented by the omophorion—above any ‘eginning, power, er authority of the higher powers, and brought it to His God and Father, [And because the One Geils, and the other ie deified, that & the atromed ba ‘uanity, because of the holiness of the offerer and the purty of the offered], God the Father Himsoit received as a suotifice and as an acceptable offering on Behalf of ‘he hnman race. About the Son it is said: (“Tho Lord "aract fom Lever F122, of Ire of Féusion,w SS GERMANUS OF CONSTANTINOPLE tp 220 AiMpurston ven, xobe By wal ener deteey 5 Kopeeg 9 Koplp woo, rot Havhp np vv Vt, «xen bx tebioy jours be wal Eadheey By BBR wd Sedo Te perdoshing by wie Sprot. [Oboe todly Tqaate 8 Nar Gopates 6 dayeereie xy nekRbyewy dar). ] 28 Ts xporelyorey yvier Bey hy Ey pop txgaroplay aal mpauivaawy ig to0 Xptowo nepcvolac’ de axpandane npacpéyoves aal fives: & waueveg Bal oy epeys. bypbryfs xed ONE ele aBoae fpder Cea Saaryelon Ba vy xOupbtony alee Baxlapog. By 8vBpont ol Olen sopbs Dh "Arlee Tyehiemns bepyslag ay body Ie Getac hpi slabealey BX oy eremg Ea ele Gc nat 5° abs ebubishoon, BM. To edayyEhiby tory 4 aaprocla wo Bead na? Sp pdm ty, obx Bu Buk vepehay wal alveyudeay Rader Jy bz ome op Mody Ba povOy sal Aoependy nal ein Ag wal vey vl mopl An 0 Bor, 9 cle Spovtoaeg BP bmrovany aid" Augie Oz Bxfpees ae Gon, bgdoy val pion, ty 8 meade a Foy Basta ets wacabag tee by ning oad BGenntuebe chy Boe oy abe, Bay by pororeais ions wba sol él flag, Bo 0b Bader fpr 8 Babs wal Hacip extn nos tripe val ob Br alvgydan, raph ob 5 Tacky & olpaved fuapepet veal 24yer wig bau & Wide yoo & Ayarrden, hie hier 22t Bow, Apopmate py poste, unr by elayening 2 yarep0des tre sxe Mooty ay Tal weowaooey ele sb Byer eed Busey Belay hina Bed rds, "Ov darter voi slapergey cig 2a ote Haye ndlay nak Aber Qeot abtey ebee brag fo Sper 28be ot abe, Elen nda wb “Ayu Helps fo ob ey vaplag gery Excrten, vy 8° BvDpb Bo mpc: gern abe Baaiee. 32, Thooupe 8 sdeyytiu claw, ered, hovopa xalo- Ded mvc eat wack th cecpdyopea GO by os nite ox tam ivan rUReY a1 a8 the [sanctified] womb of the {holy) virgin fand ‘Theotokos} who bore the divine coal, Crist, in whom “the whole fulness of deity dwells bodily” (Col 2:9). All gether, sherelore, give forth the sweev-meling frgrance, Or again, the interior of the censer point to the font of holy baptism, taking into ise the coal of divine fre, the sweet- ness of the operation of the Haly Spirit, whieh is te adoption of divine grace through faith, and ‘exuding a good eder. ‘31. The Gospel is the coming of God, when He was, by ws: He is ne longer speaking to us as through ‘and indistinctly, a He did to Moses through thunder ightning and trumpets, by a voice, by darkness and A gE BS a b a : ‘By E F &. stildren of God (el Ja 1:12), We have beard and seen with our eyes that He is the wisdom and word of God, and we all cry “Glory to You, O Lord.” And the Holy2 (ST OERMANUS OF CONSTANTINOPLE 4 xy Boy Babs, wal oovdyoy ch abureres gavage Rar 227 ity srluergor vb sdarrehicn, OA BR IcuEH oor coxtuevov al Yap texpanebowrk el, wal oh aybsura adcby atxovGoox chy sparyacelay wb Tet wad Oscb, TB” shy yp spar dpa Aéores eb Rypancoy adeeb nal dyes. woriy val Baotisnby agaxenpon 1b babuepey Epc | ox. vi leponpyeny al Ezprzachy ugation eb Bb epizay {yoy aphounay kvpsne, shy xa kibpwney abaed Rage lay pavepi Gaypezor’ cb BE weapon tyaoy Aexg neon sein, hy Bik ro “Ayeo Myebpstog Bry cap oy. Kab sh charrOta velo alynopeh cour by ols adbraat 8 Xp coke 8 ay tip wack “Tetron ebaryty chy bd wed Traces frrnonxiy adcod val axpxiph nal Baker yi ‘vps Bete’ 2 2 wack Aconty dre Leparoah ype 06 indo, db xd Zaxapion leans Outiven BY va Apyeca. Macdatag BE cy aack Exfpunoy ald, Beta. romp» «Bipo; yevboouy avipunduongey obs 18 shay: +189 wbro, Maung Bb dnd wo xpegyTixed mvabpaos, AE hong tnibrg ole Apds, oy apxhy tnavjpare 6 ‘por chogh wh ebayysdion Typod Xpiows bs peyparcat by ole mpoytraug Bob by draowhB why Bry yom ‘oly mreparunhy tha. cb ebayyehlon tecrvg. 33. Te uxcesyperlan ty derepla oy Maby, bxobe vat vy pzveay sapauclar 36, E sjeoruiy 4 yeomidg by

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