On the Consecration of the Church

Again, the Second Chapter. On the Consecration of the Church. The oil with which the altar, the sanctuary, and the rest are signed and consecrated. And in it there are seven sections. First Section. Concerning that it is not fitting that one enter the altar without having received the laying on of hands of the priesthood, nor the church without having been purified by holy baptism and by the reception of the holy mysteries, they say. Because the heavenly Jerusalem, the church in heaven, is the head of the pattern and the head of the type for this earthly church. And that one is not to be attained by this one, but only by those who are pure, bright, and perfect. And everything that exists for them and also in power is present, but it goes forth to the service in a graduated manner. Those who, as much as is possible in their divine movements, are likened to the head of the holy divinity and the head of the goodness. Thus also this earthly church of ours, which is a copy of that one, it is fitting that it be completed to enter into it, whether to the altar or to the sanctuary, only by those who are purified, distinguished, and are illuminators and initiates. And in that exalted and elevated church, it is consecrated by the ranks of those holy ones and by the praises of the Seraphs and Cherubs and the great angels. Thus also this one is consecrated by holy priests and by the praises and hymns of the heads of the priests, through the mediation of the power of the Holy Spirit, the consecrator, who is their initiator.

Again, concerning the type of this particular church: it was possible for that which Moses the prophet established, that which was only in symbolic perceptions, to have its completion. He stood at its entrance, apart from those who were anointed with the consecrated oil and the laying on of the hand of that head of prophecy and first of sanctity. He who through the mediator received the revelation of all knowledge. And when the type is thus: it was not possible for any person to enter it, except one who was prepared, who would prepare his entrance and be consecrated and completed. Likewise for this church, which is the head type, it is possible for a person to be completed and enter it, apart from the one who was purified, cleansed, and completed. And this is the reason why care is taken with holy altars, that no one enters them except one who has prepared his entrance. Second Section. Concerning the sanctity of the oil with which the altar and the sanctuary are signed and arranged. The second of the two meanings, then, pertains to the oil in its completion. One is the mystery of the humanity of Jesus, who was consecrated upon its face. The other, then, is the mystery of his divinity, which consecrates and completes divinely all those who are completed and perfected. Again, then, it is said in another way: that the head type is this oil, to that oil which God commanded Moses, that he should sign with it the altar and all its vessels. Third Section. Concerning the quality of the sanctity of the oil. It is said, then, first, that the head of priests should take the oil and place it on the altar while covering it. Its covering, then, is because the divine actions of Jesus were first covered and hidden from all the world.

m and the same command is divinely given to all the saints, but their ways are seen as if by the eyes. Three elevations from the Old Testament are mentioned in the church, signs that the old is united with the new. With its completion and the beginning of the mysteries, the head of the priests descended from that holy place where he stood, and he circumambulates the sanctuary of the holy ones who are after you, with mysteries and varied melodies. And again he returns to his former place, teaching by this: that the communion of divine wills is with all the saints, according to the measure of each one of them. While she persists in her station without deficiency and without change, and by the power of those hymns and spiritual praises, the mind of each of those who stand with the head of the priests is purified and their intellect is illuminated with him. Where the dullness of minds and the turbidity from clarity are prepared for the communion of the descent of the Holy Spirit, the sanctifier of the oil; and also again in the praise, that abundant variety of melodies with varied tones in unceasingly resounding mouths, unceasing thanksgiving and confession. The incorporeal nature of the seraphim, examining those intelligible things of the spirit, which gaze perpetually upon the plants of life and their consummation. Again, many movements and a sharp course, that which circumambulates at all times in divine goods is examined. The section of the fourth. Because of the supplication and prostrations of his consecration, they say that after these things.

Then he takes the oil of the chrism and places it upon the divine altar, while he veils and conceals it, until the confession of faith is recited, which makes known that the evangelical ways have been revealed through parables, miracles, and teachings, and the truth of the acts. Now those things that were hidden have been revealed. And he prays the prayer before the holy altar, which makes known the unending nature of God, his incomprehensibility, and that he does not dwell naturally in bodies, but by will he sanctifies them. And he consecrates this altar, which has now been separated, and the temple, to the tabernacle that Moses constructed, and to the house that King Solomon built, and also it is fitting that it be sanctified by divine inspiration, like the upper room in Zion and all the mysteries for the salvation that is completed in it. And he signs over his person, which makes known that by the sign that was sealed by his power, he is able to complete the mystery that was separated for him to sanctify. That peace with you and the salvation with you and with your spirit makes known the unity, love, and peace that are established among all those at the altar, through whom it is possible that what was appointed for them to serve in its completion be accomplished. And after this, he turns and lifts up the veil covering the chrism, and he circles around the base in which the chrism is, in the likeness of the circularity of the table of mysteries. He begins the prayer of grace, which shows that by the grace of our Lord Jesus Christ, which was given to him in his union with the divine nature, he has confidence to call confidently upon the Father and the Spirit to sanctify this mystery. And he signs over the chrism.

Then the first of the signs upon the oil, like that upon the holy mysteries of the body and blood. Again he commands his people: "Look up, and pray to your God." And he says: "Worship and adore." For that which they have praised is confirmed. Again he begins with the first petition, that this supplication and entreaty to the holy Trinity may descend and dwell in this sanctuary, which was set apart for its honor, and that it may hover over it with compassion and sanctify it by grace, so that by its sanctity the sanctifiers who are in it, together with the heavenly priests, may be equal to sanctify the sanctities triply. Again he adds the second petition, which is specifically directed to the Son, Jesus Christ our Lord, who is God, the true God in his unity with the Son, the consubstantial God the Word, offering a prayer, the head of priests, and recalling the benefits of his goodness and his mercies upon his Church. And that according to the pattern of the Church which is in heaven, he established and confirmed it upon the rock of the faith of his beloved apostles and the guardians of his covenants. And that the hidden altar which was established in it is the pattern of his tomb, which is the source of new life from him, sought by the undying. And he entreats that by the power of him and his Father and his Spirit, that oil which was set apart for the sign and for the sanctification of the altar upon which the sacrifice of his mysteries is offered may be sanctified. And at the end of the petition he signs the oil. And the deacon cries out: "In your minds." He awakens those with him to assist, and with a mental prayer for the completion of this perfection. And he begins with the third petition.

that which is toward the Father, the chosen one, the head of the priests, with the supplications that are in it, when he says: "Just as in every generation, by grace, you have helped your servants and brought to completion the works and the perfections according to the pattern of the oil, whether for the priesthood that passes or for the kingdom of the sacrifice, so also to the apostles whom the Lord Jesus chose, he gave power to complete all the gates. Thus also the sick are supplicated, that just as you have empowered and desired in humility this dwelling of your holy name, in which your presence dwells, as it is fitting to begin, and fill it with the grace of the Spirit, as the upper room of Zion was filled, and by the power of your Spirit, this oil is consecrated, which is for the sanctification of this altar and this temple, in which, with the spirits, praises ascend to you." And he signs the oil. And again he extends his hand and dips his finger in the oil of the paten and signs it with his finger and says: "This oil and the rest are signed and consecrated in the name of the Father and the Son and the Holy Spirit, as he said above, that by these three first signs he indicates the Trinity, and by this last one, with one finger, the unity of the pure one who is glorified in a threefold manner." Section five. Concerning the signs of the altar. Then the head of the priests gives the paten to one of the priests, and he dips three of his fingers in the oil and signs upon the stone of the upper part of the altar, which resembles the stone that was placed upon the holy tomb, which is also signed with holy oil, this stone being a sign.

one thing, because oil is a type of the Holy Spirit, as it is poured in all the books of the Old Testament. For example, that which concerns this, you may find in the God of gods. And other things that are prepared with the help of God to say, "I am." And also because the type is anointed with oil. For God said to Moses: "Take for yourself pure oil and the rest, and sanctify and mark the altar and all its vessels." So likewise, the head of the type ought to be anointed. Also, that Israel saw God when he set the stone that was destined for the altar; oil was poured upon it for its sanctification, so that it might be a symbol of the anointing that was to come for the salvation of that ancient type. Finally, concerning this altar. Another matter concerning the anointing of stone. For the likeness of the anointings that the Romans perform for the tomb, to receive and to anoint after two days, according to the intention of men. And a third, concerning others, whether of olive or of another kind. How many blessings are there in the account concerning women? Mary Magdalene, to say, and Mary of Jacob, and Salome the martyr, who prepared the ointments of her anointings. Also, Mary the sister of Lazarus anointed the Savior with that oil which was the first, because of which Judah was delayed, so that this oil might not be lost. For the day of my burial, the Savior said, "Keep it." That which was anointed first while still alive, that which after death is accustomed to be stirred up. These and many others like them indicate the anointing of this stone. That which is with three of his fingers, as it is said.

concerning the Trinity it makes known that which also delineates the eastern side of the sanctuary of the Holy of Holies. While adding in this delineation alone. That which is placed upon the Cherubim, by which the Ark in that ancient Tabernacle was established there: that which was a type of the mystery of divinity: and the Cherubim overshadowed it: that mystery which ministers to the divine Incorporeal One: and from there He spoke with Moses the divine, as it was said by Him from God through Moses. And it was placed in the Ark as a testimony that was given to you: and it was appointed for you there, and He spoke with you from above the Mercy Seat. From between the two Cherubim. Because of this, he adds in this delineation that which is placed upon the Cherubim. Then again, he delineates the northern side, which is from the right side of the altar, and says: This House of Sanctification is delineated. For what reason does he say House of Sanctification? He says: Because the Table upon which the Bread of the Face is arranged in the ancient type, and was placed there. And it also makes known concerning the sanctification that occurs for the world through it. Again, he delineates the eastern side and says: This House of Mercy is delineated and sanctified. For what reason does he say House of Mercy? He says: Because of the mercy that was for the world and for the people through its mediation. While from the actions it covers him with these powers. And as he then called the arrangement above from the Ark of Mercy: that which was a type of the mystery of divinity: that which was accomplished through its mediation of mercy for the world, so also here, he calls this side the House of Mercy.

Again, in that same delineation, concerning the lamp which was placed above it and was called the House of the Sun, it was arranged on the southern side: it would take the brilliance of the rays that surround the south to illuminate the world and to purify. Thus also the shoots from the House of Mercy cast light upon the hidden things. And just as the rays and shoots of that lamp which is upon the table before the face of the altar were striking and causing to sprout, so too does the purification and mercy of sins flow upon the world and the people from the House of Mercy. Moreover, it is fitting to make known: that by these three delineations of the Holy of Holies, to speak, and of the sanctuary and the House of Mercy, this altar speaks. And again it delineates the western side and says: This gate of the temple is delineated and consecrated for the service of the life-giving mysteries, and for the procession of the feet of the priests and deacons, and for the praise of the Lord of Hosts. And this is the delineation from which and beyond which no one is permitted to enter, except those who have received priestly service. For in it the inner house is mysteriously distinguished from the outer one. That inner one is a type of heaven; this outer one, of earth. And also the prophet Moses, who was instructed by God, was commanded: first, to make a single tabernacle, and to divide it by a curtain, like the firmament which divides between heaven and earth. And into that inner tabernacle, apart from the priests, no one was able to enter. Thus also this delineation of the gate: it is a barrier that prevents any foot from entering there again.

that it was not consecrated nor arranged for the ascent. Because of this, it is said in the delineation: "And for the sandals of the feet of the priests and deacons, for the completion of the service." Again, he delineated the treasury in that same section with oil. However, he adds the adornment of the mysteries of the life-giving ones in all four of its sides, just as he delineated all the vessels of the altar without oil, except for the sides of the boards and the patens. For those are delineated with oil, together with the additions that are for the errors of the mysteries and for the transference from place to place, and from one region to another, it is said in the delineation, as the rite of the consecration of the oil makes known. Section six. Concerning the two delineations in the Holy of Holies. Because there is in some places in the ancient altars in the Holy of Holies two delineations, on the north and on the south. And there are some who delineate them today, and some who do not. They say the reason for this is that when, in former times, these delineations were in the sanctuary and in the house of refuge, this altar was established by their delineation. Those two others which today are delineated, this temple was established by a delineation. Because at that time all ministers, even those of the covenant, even the women, used to enter the temple. But today the altar is said to be, and there was no barrier except that no one should enter the Holy of Holies. Afterwards, however, when all the fathers from this one who should not enter, but only he who was prepared from yesterday to enter into the service, and for this very rite, as their eyes and the wings of David saw, they delineated this rite.

that when the sanctuary and the place of mercy are delineated, this altar is spoken of. For that which was previously said of the temple is now commanded that no one should enter this altar. And the two delineations that are in the Holy of Holies are as they are. And that ministry which previously suited the Holy of Holies is now suited to the whole altar, from the delineations of the doorway and their vestments. Again, when he delineates all the delineations with oil according to custom, what remains in the vessel he pours out entirely upon the stone and wipes it. This signifies that what was typologically before, and through the hands of the prophets of old God accomplished, now that same grace he has poured out upon the Church, speaking with her through her Son, and has given her complete salvation. Again, after all this, the priest stands upon the platform and says: "Be separated, be consecrated, be completed, be fulfilled, this altar and this sanctuary and this place of mercy of this temple, for the service of the holy mysteries, and for the walking of the feet of the priests and deacons, and for the praise of the Lord of hosts, the Almighty." And he delineates with fire, his face to the west, with his whole hand, and they say: "In the name of the Father, and of the Son, and of the Holy Spirit." A sign that what was consecrated separately in the name of the Holy Trinity, now commonly in the unity of the divine nature receives complete sanctity. Again, he binds the veils and places the vessels of service, each in its place.

showing by this the honor that the holy altar received, the vestment and the paten, which are fitting for the honor of the heavenly King who sits therein in glory forever. Again, he begins the prayers, which indicate the completion of the mysteries. By your great power, O Savior, you laid the foundations of your church and completed the building of your temple. And behold, the upper and lower parts, which were one church, rejoice today in the feast of its consecration, and with mercy they entreat you. And now, regarding its building and its completion, let your mind counsel concerning its children, and let it be a place of refuge for all the generations that have passed and that will arise, while they are renewed in the resurrection by the glory they offer to your Trinity within it. And when the prayers that are fitting for such a matter are completed, they recite the prayer of the seal, showing that these are in the pattern of those above. Blessed are we that the patterns are those in heaven; the church on earth stands and is filled with the name of the Lord. And because it is patterned after heaven, as was said, therefore God sits in it, and the hidden power of sinners is placed in it. Section seven. Concerning that which is said above, that after the altar has been consecrated and anointed once, you again consecrate and anoint it. For they say that when a priest receives ordination once, he is not again eligible for another ordination or for consecration, since it is not fitting. For it is fitting that he be changed in his nature. The altar, however, since it has no will nor a nature of its own that can be changed, how is it that whenever rain falls upon it or a fire enters it, they say that it is defiled, and again they consecrate it with oil?

when the priest is in the church, the laying on of hands and the second consecration. For it is fitting for you that just as the altar is consecrated, so also the priest, when something falls upon him—either rain or something else that touches it—it is said that both the priest and the altar receive the same order. And just as the altar, whenever something touches it that is not consecrated, becomes profaned, so also the priest, when he touches something that violates the law placed upon him, becomes profaned. And just as the altar is not consecrated by the first anointing of its consecration, but by a distinct and other anointings, so also the priest is consecrated by the imposition of the hand of the chief of priests and by the laying on of hands upon him in the anointing of blessing [...] when he is profaned, and not by the first laying on of hands. And the canons that the holy fathers established concerning priests and chiefs of priests testify to the profanation of the priest: and that it is possible for him to be stripped of all the glory that he put on in his priesthood, just as also the altar is. For when the priest falls into sins that are not canonical, contrary to his order, whether small or great sins, he falls from his sanctity by that great sin, so that for his rank he is no longer permitted to serve, like a second marriage for you, and fornication and marriage or something similar, or bribery, or false testimony, or partisanship with one of the ecclesiastical parties and sectarian, generally. Therefore, after a time he is permitted by the canon that if he repents he is accepted, and if he returns to them again he is not accepted at all.

and the deacon, when he falls from his standing after the two times, if he is able, he is received. And if not, he falls once. And after his repentance, the special prayer is recited over him, by which his service of the ministry of the mysteries is completed. And this is because in the actions of all of them, the law is to be examined: they examined and were defiled, whether by living things or by non-living things. As for the altar that is broken or cracked, and the consecrated things, it is fitting for him every time that these things happen to him, the actions that are like this, it is not a repetition of the custom. For the law is the ancient and typological one, after his tabernacle was consecrated: when one of the things that cause defilement and pollution happened to it, for purification together and for sanctification, it used to call the priests and the priests of its own. And behold, for you to see that after the consecration of the temple and the sanctuary, when a foreign foot entered it, not only was the sanctification sufficient with hymns and songs, but also the uprooting of stones and other things in their place to bring. And this is not as it comes, but with a solemn and priestly separation. For behold, in the first book of Maccabees, concerning the purification of that temple and sanctuary, which was carried out by Jason and the sons of his kingdom and his elders, they said: Judas Maccabeus and his brothers went up and purified the sanctuary and renewed it. And they went up to Mount Zion and saw the sanctuary destroyed and the gates burned, and they tore their garments and performed a great dance, and threw dust on their heads, and fell on their faces on the ground.

and they cried out to the dweller of heaven. And Judas set up men who were tested and fought against those who sat in the fortresses, until the temple was purified. And he chose priests who had no blemish and were instructed in the law, and he purified the temple. And they took the stones of defilement, those which had been defiled by the unclean, and placed them in a defiled place. And they deliberated concerning the altar of sacrifice, that which had been profaned, as to what they should do with it. And a good thought came to them to demolish it, lest it become a stumbling block for them, because the nations had profaned it. And they dismantled the altar, and placed its stones in a known place, until a prophet should come and say what should be done with them. Just as also a stone of the altar, that upon which they consecrate, when it is broken, is set aside in another place of the sanctuary, and its fragments are kept hidden. And they took from the treasury stones of completion, as is written in the law, and built the altar as before, and built the temple and its entire interior, and consecrated it with psalms, hymns, and censers, and offered sacrifices upon it, according to their customs. And this was in the year one hundred and forty-six of the kingdom of Antiochus, son of Antiochus Epiphanes, son of King Antiochus. And if this is the pattern here with caution, how much more ought there to be great caution, even concerning the head of the pattern.

And when Judas Maccabee saw that the priests were zealous and did not accept any bribe, because from the feet upward they were purified, as though they were not subject to corruption, he commanded them to sanctify and renew the altar. And concerning such carefulness, that very law commanded through Moses. And concerning that law, through the power of the Holy Spirit, the apostles also established canons and completed them accordingly. As for the holy vessels, when they touch profane things, they profane them. And as for anointings, they do not sanctify completely. And anointings, when they encounter holy things, they defile them and profane them. As the prophet Haggai says: If a man takes the holy flesh in the hem of his garment, and approaches with the hem the bread and the cooked food, and the wine and the oil and all foods, can it be sanctified? The priests answered and said, No. Again Haggai says: If one who is impure approaches any of these, they are not defiled. The priests answered and said, They are defiled. This shows that if that hem which touched the holy flesh of the sacrifice approaches all profane things that are eaten, can those profane foods be sanctified by the contact of that hem on which the holy flesh is placed? Thus also the other: that one who approaches—if one who is impure approaches one of those things which defile, by the law it is not defiled, that which is offered to him. With all this, he wishes to say.

that this stone cannot be sanctified for those who approach it. But he who defiles himself approaches it as such, he defiles it from every side. Again, Mar Ephrem the Great Teacher says in the interpretation of that which is in the Law, that it was not hidden concerning sanctity and all that was hidden in it, not from sins, because sins do not serve sanctity and the vessels of sanctity, but rather it was hidden from the impurity of the people. He who is pure many times, knowingly and unknowingly, falls upon it when he is not pure. Thus also it is fitting for you to think, that when you approach the holy altar impurely and without fear, you do not sanctify its sanctity, but on the contrary, your own impure and filthy deeds defile its sanctity. Moreover, it is fitting to say this, that even if the priest or the head of priests does not perceive anything of the event that sanctifies the altar, it is fitting for him to sanctify it with prayer. For who knows if there is any among the priests who is not worthy to be a priest, because his ways are hidden, and the altar is defiled, and concerning this, God is head. For it was not revealed to Joshua son of Nun the deed of Achan, who caused all Israel to stumble, until the sons of Israel fled from before their enemies and the sin was known. Again, also at the feast of the Passover, at every hour the priest sanctifies the Holy of Holies and the altar, as the Old Testament shows. Therefore, it is fitting for you to be careful from such deeds and to watch, that the altar not be defiled. For once it was established and sanctified.

is said: that from words, because the holy cannot become a defilement when they look upon that which is without words, a certain intention calls to its sanctity by its appearance. It is said that every intention which has not received a sign in the sanctity of the altar, or in the altar itself through its second consecration, was not sanctified, nor was it signed outside the altar. From the heads of the priests, it is not fitting that it enter the sanctuary at all. And this is not because its purity stands for defilement, for everything holy is established either by faith or by knowledge. But it is because of the second, and from the causes that were signed in the first types, that which Moses anointed for the lampstand and the throne and the base of it, and for the table and its covering. And these of the hour suffice for the one of the patriarch to know many things. And now, for the service of the house, it is possible that it also turns in many things. But because of those whose intention is pure and whose thought is holy, they write and they burn. Completed with the help of God, also the chapters of the second, which is about the sanctity of the oil and the altar. And to God is glory for the goodness of his abundant grace. Amen.