On the Eucharist

Again, concerning the matter of the Eucharist, it is thus: that children and women are signed with the finger upon the forehead, and men upon the hand. For it is said thus: that if the purity of the children were equal to that of the men and women, there would be no need for this distinction, because all would be signed with one and the same schema, like those who are to be baptized in a single baptism. For since these and those differ, it is fitting, according to the differences of their schemata and their orders, that also their practices and even their signs be ordered with wisdom. Children, therefore, like those who are pure from sin, are signed upon the forehead with the finger, on account of the mystery of the immortal image which they receive. Women, again, like those who are ordered in the second rank of men, are signed with the finger also after the forehead with which children are signed, while the faces of the women are good and they have husbands, so that with that same forehead men also sign the women. And men, like those who are supplicating from the depths concerning sins, from the cause of the beginning of mortality and of being subject to passion, are signed upon the hand, for the indication of the living bonds which are bound in the mystery of baptism. Finally, in the end, the written things are completed with Amen, and with it the forms are signed. This is the order, and the husbands, with this intention, sign the women upon the forehead, like those who are bound from the knot of impurity in the beginnings, and are concerned with mercy, because the matter comes from the right to the left, as the signs are said.

of the right hand to the left is begun with the sign, to indicate the union in Christ. For the whole Church confesses that the heavenly Eve was taken from his side while he slept, and she was one flesh with him. Thus from the right side of Christ, the father of the world to come, is joined to him in the bosom of the Church, and she is one spirit with him. For also because of this, from the side of the right hand, blood and water flow from his side, which are the mystery of holy baptism and the saving blood, by which the whole glorious Church is joined to him in love. Again, concerning the mystery of divine help: wherever the name of the right hand appears in Scripture, it indicates help and support for the performance of actions, as in "the right hand of the Lord wrought might," and "your right hand, O Lord, is stretched out over me," and the like. This is signified in its mystery, that from the right hand to the left, it indicates right-handed help and divine power, which accompany you now and at the end. Now, in the present, through solitary perfection and the divine help that accompanies you from baptism; at the end, for the swiftness of your resurrection, which is accomplished by the power of the Spirit, which delivers you from the mouth of death and renews your youth in the beauty of immortality.

and establishes him from the right hand in his kingdom, with all the baptized who glorify his name. Amen. Section seventeen. Because of the guarantors and the sworn oaths, the guarantor from the name of suretyship is taken, that those who guarantee for their companions from those who are subject, whether in property or in other actions, as Bar Sira said: "My son, if you guarantee for your companion, you have delivered yourself to all his debts." For here too the guarantors who are with the deacons, as they guarantee themselves from the priest, that without blemish in their service and in all their conduct they may be. And this, after the oaths, which when the deacon first approaches the priest, the priest denies him with evil and his powers, and his angels, and his service, and his error, and the innovations of the fathers of his disciples in the Church, and swears that he will not again be corrupted for his service, and will not receive upon himself the yoke of his ordination, and that henceforth he will enroll himself to the Lord who is the priest who was sent from him in the apostolate of this completion. And again after this he teaches him to confess the true faith of the divine nature in unity, and in the Trinity of hypostases, and in the incarnation that was for salvation. And when the sign is made for him, he imprints the image of the holy essence upon the house of his eyes, to show that the guarantor of error has turned to his lords, and has been imprinted with their stamp. And she who is imprinted says, and does not say that I have imprinted, to indicate that the imprint is not his own, that of the priest, but that of his lord, and that he is the mediator who chooses by the grace of him who serves. And after he kneels, he strips him, like the revelation that came from the captivity.

nakedly without concealment. He shows by this his toil and labor in the house of his elders, and the open wonder from exile to his exile. And again his sending away from the entrails and the pangs, which is sent from the ancient head. A sign. And concerning all these, the guarantor is a witness. And he stands surety for it with himself, and he plunders so that the inheritance may be adorned. And after this he makes him a priest, a son, an heir, and a kingdom. And he places in the archives on earth typically, while confirming in the archives of the books of the Spirit written in heaven. And then he brings in the likeness and life in the water: a type of burial and resurrection. By these two things the priest becomes in baptism: that of death and of life. For as in a burial they are buried in water, body and soul, and they die and live, in the mystery of the resurrection that is at the end. And the voice of the priest, like the call at the end. And by the names of the one who reminds, he shows that in the name of the one who died and lives, that of the Trinity. And that which immerses three times in the font of baptism shows that it is a type of the three days that are renewed in the tomb. For in each one of his immersions, one day is typified. And he strips off death and sin within baptism, just as he who strips off sin makes alive all the sisters. ... within the tomb. And as the embryo is pressed from the womb, so also from the womb of the water the font is pressed, which is created anew. Section eighteen. Concerning the garments, the fonts, and the priest who baptizes, and the water that is consecrated.

the priests say that the tender veils upon the limbs of the pillar are cast, and his intention in this forms a type of the glory prepared for him, whose mystery precedes the form, for it resembles this mystery in the future things. For by this mystery he died and was also buried. He was also baptized and was immersed in life not death. Because of the priest’s white hair and because of the white head-covering upon his head, it is said that just as the head of John was covered with much hair from the days of his youth, so also the priest covers his head with the head-covering. But it is said that John’s hair was black; why then is this white? When black would be fitting for the head-covering because of the soot. It is said, because the priest is destined to cleanse the faithful from sins by the sprinkling of holy waters. He shows that purity stands from soot. And the whiteness of his head from sin. That which before this was black in the sin of Adam, which the old law was unable to whiten, and which is able to cleanse those who are baptized. Because of the priest’s white hair, the veils of the face that cover him, the priest shows his body, that by the stole of glory he adorns himself. And by means of this intention, he casts a shadow over the spiritual and luminous garments that are put on in the future world. And that these again, as he sees in this intention, are the hope of the glory of those who are in these garments, after the resurrection. By the sign of this he places something before their eyes, the priest, by the veils upon him and by this prepared intention.

Thus, when their good deeds are seen, they are destined to be adorned in the world to come, which is likened to a dweller approaching the altar, to enter that paradise which from its beginning was hidden and concealed from Adam, and to be brought near to the tree of life, a sign. That which partakes in the Eucharist is the pillar, and the spiritual food which he receives is that which, through the mystery of the tree of life to come, is transformed, and in the manner of milk, he draws the divine mysteries, which lead him like a child to the future. Section nineteen. Concerning the types, finally. And concerning that which, from a single reading, all the types are spoken, for the interpreters of the liturgies say that just as in all the liturgies the type was an ancient image for the new, so also in holy baptism it is fitting that it should be an image. For the first type corresponds to that by which Abraham was marked, and he left his fathers after he denied their gods, and he was converted and hearkened to God, and he was separated from them by the faith of the promises which God made to him, so that the faith in his promises was accounted to him as righteousness. And that which is marked without effort from a reading that is marked shows that the promise to Abraham was not through laws but through word alone. Abraham believed. And the place of Abraham's circumcision is filled by the promise to him. And that which is marked in the house of the eyes shows that from his seed came forth the blessed one of the peoples of the types in the house of my eyes, which is marked with one finger, so that the power of God was not then revealed nor known except through faith.

The second is the anointing of the priesthood of Aaron and his sons and the kings, which was in the middle, for the completion of the house of Abraham to the Messiah. The third is that of Elijah, whose seal is the final completion, which is by the Spirit of the Holy One, which occurred at the baptism of the Lord. And they were a perfect completion. That which from one action marks, anoints, and seals, and does not delay all of them in one place, indicates that not all actions were completed together, nor in one time. And also the Spirit is the same that acts in the action, and one power exists in all times, but the time and place are distinct. At the time of the kingdom, at the time of the commandments of the flesh, and at the time of baptism by water and Spirit, also the Spirit is the one that led Abraham and Hagar. And it was with Moses and with the prophets, and by it the new covenant is administered, and it is not necessary that because of the change of law, action, and place, the acting Spirit in all is changed. But because of the degrees and stages of perfection it acts. Just as we see that a father has one love towards his son, and when he is an infant, and when he is a child, and when he is an adolescent, and when he is a youth, but the commandments to him and his conduct do not change. And at the time of milk he is nourished by it, and at the time of the fears of the ascetics, and at the time of the house of discipline of learning. Not, however, does he reveal to him all his thought, nor entrust to him his authority, until he is perfected in knowledge. Thus also the divine worship, through the change of old and new laws, leads the body until the completion of knowledge. As the heavenly apostle said.

the first of the sacrifice of the heir is hidden, not distinguished from the works and the rest. And thus also the matter, when the children are under the elements of the world, is conducted. When, however, the end of the world arrives, then God sends his Son, and he is with the Church and under the Law, that he may sacrifice for those who are under the Law. Thus also now he shows by the call that in the place of the Spirit that fills, which when the oil was for the priests, the priesthoods were fulfilled, and the kings the kingdom. And now the completion is made ready. And all of them one Spirit works, and distributes and gives as it wills, according to the graces and ranks of the receivers. Section of the tenth. Because that baptism is for the remission of sins, why are children and infants baptized when they have no sins? The children, however, who approach baptism, while yet they have no sin, are said to be because the intercession from God is for the sons of men, who indeed brought the yoke of the servitude of sin upon their freedom and placed it, under the Law, they became from then on all the sons of Adam servants of sin. As also whoever is born from servants is a servant, until he receives the letters of freedom from servitude. While yet the way of God in the shining heavens was made known to the sons of men, the seal on their faces in their covenant with God was sealed. And because of their covenant with him, the seal is placed on the sons from then on that they may approach it is equal. And so that their servitude may be freed, and then the seal is placed on the sons.

baptism to the freedom of life is given, in the glorious name of the Trinity. And because it is not fitting that when the servant is of sin, he should receive the name of the sons of God. But when the yoke of the servitude of sin is first loosed, then the rank of sons is attained. For they receive the inheritance of God by the living sacrifice. And concerning this, even those who are without sins approach baptism: just as infants and children, it is not in vain that the gift is given to them. And because they are born with servitude, and the servant of sin is that first man, who by transgression of the law ruled over all the sons. In baptism, however, they receive their freedom, and the rank of sons becomes their mixture. For this reason, therefore, they baptize children and even those without sin, so that with servitude they may be freed, and become sons of God. Section twenty-one. Because baptism also requires that all good things be in it, it is not right that one be baptized twice, but one baptism, as the faith of the world commands. They say, however, that just as flour from wheat is kneaded, with water it is mixed or dissolved, as much as the wheat is, and the impurity of the fire does not participate until the measure. But when it is burned by fire, then again from the beginning it is mixed and kneaded with water, there is no difference. So also sin: as long as they are in mortal bodies, they necessarily receive the renewal of immortality.

de of sin is broken through baptism, and the grace of the Spirit is received, which is more excellent than any other gift that exists for it. Therefore, they do not receive the renewal of the second [baptism], just as there is no shame in the two [baptisms] being confused. Likewise, they do not need another baptism by water, because they await one resurrection, whose type is depicted in baptism, from which they are not dead, and they are not fit for a second renewal. And one time Jesus died, whose type of death is fulfilled by baptism. And again, his death is repeated in the mystery of baptism; great is the error of this opinion. And one time the Hebrews were circumcised, by the cutting of the foreskin, which prepared for the circumcision not made by hands. And again, one time by birth, birth through a woman into this world is received. By these types, therefore, one time only is the necessity of being born into the spiritual world of Christianity. For just as it is impossible for one who is born once to return into the womb of his mother to be born again, and also it is not possible for him to arrange all his limbs and to enter into the womb to be formed again as before, but by the art of medicine, health is provided for the diseases of his limbs. So also, it is not possible that again into the womb of water a person should return to be born, nor is it possible for him to arrange himself by the remedies of sin and to enter into all [the states] of health: the first [health] which he received through baptism. For there is for it, indeed, to its medicine, the mysteries of Christianity.

in which the remission of all that believes is completed. Grace and the washing of baptism and of the likenesses. Chapter four: Because of the holy mysteries of the body and blood, and in it there are sections. Section one: Concerning the perfection of which it is spoken. For this perfection is designated as a participation with God and the divine, through the mediation of the participation of body and blood, not as in the case of ordinary flesh and blood, but through grace and the divine Word in their union with Christ, with whom they participate. For Our Lord Jesus Christ said in the interpretation of that [...] "I am the life because of the Father. And what eats me also becomes life because of me." Just as the Father has with the body, so also the body has for those who eat it. It is therefore the mediator of the eater and the Father, and what takes life, it distributes life to those. The operation of God and power also has in the substance of his flesh. For it gives life to all, just as the Father does. And because life is in the participation of them, to this participation with God they adhere. It is fitting that with all the preparation that is fitting for the recipients, they become like these, otherwise they are liable. For this reason the blessed apostle says: "Whoever eats the body of the Son of God unworthily, takes guilt upon his body and his soul." Because he does not touch the pure in a pure manner. Section two: Concerning how this perfection is signified in various ways. It is said that it is signified in five ways. One is the mystery. That is the Church.

because it repels the divided lives of the wicked, towards the unity with the divine mysteries. Of the second: participation, because by the reason of these mysteries they become the members of Christ. Of the third: the offering, and this because it is the mystery of him who offered to his Father the offering on our behalf. Of the fourth: the mystery, because mysteriously Christ delivered it to his disciples in the upper room. Of the fifth: the sanctification, because it sanctifies the recipients through its operation, washing away their sins and in the place of sins. Section three: Because the bread is not natural, and the wine is not natural, how are they called body and blood? They say: as much as his nature, Christ is called God not because of nature, but because of union with the divine nature, God he is and is called. In that same manner, this bread and wine, not because of nature are they body and blood, but because of the grace of the Spirit which comes upon them, they are called the body and blood of Christ. But if someone turns and says: if bread and wine, because of the grace of the Spirit, are the body and blood of Christ, and the body and blood of Christ, because of union with God, are God, then this bread and wine are God. And how is this accepted? They explain: if it were by nature that bread and wine were called body and blood, and again by nature the body and blood were God, then that confusion would be true concerning them. But it is not so: rather, bread and wine are called body and blood because of the grace of the Spirit, and not because they are God by nature. Section four.

because the grace of the Spirit that descends upon the holy mysteries is not something that can be separated from them. Moreover, it is hidden, concerning the coming of the Spirit upon the holy mysteries. For the revelation of the power of the perception of the acts is not clear, and the discerning are not perplexed, even if many are. While they do not perceive that even the breathing of the soul, by the sign of God, is hidden and not manifest, and there is someone who is troubled by it. Because of the words of the divine scriptures, and because of its operation in the body. As with that of the father of spirits, and that of the Lord who created the spirit of the first human in him, and that of him who formed the heart together, and many other things. Which is the standing that, concerning the descent of the Spirit upon the venerable mysteries, the will is constrained. And because from the beginning, by the blessing of the glorious priest of eternity, just as in the beginning, when once only he blessed God who creates and multiplies. His blessing runs with all and is mixed with all. And in all the pains of the womb and the birth that is perfected in the act, that which was once said from him, thus also concerning Jesus it is written: that he blessed over the bread and gave thanks over the cup. Do not come to the hidden power that can dwell in the flow of holiness from him. Through the abundant streams of grace, from the accustomed fillings, the living body and the life-giving blood are perfected. And just as it is believed to.

concerning the seal of the sacrifices upon the Mosaic altar: the descent of the Spirit of God upon the altar was a descent; and it was received by the offerings of the priest through a visible sign. So too it is fitting to understand that by the seal of the filling of the mysteries upon the altar of the sacrifice, through the mediation of the priesthood and the mystical words, the descent of the Holy Spirit is mingled with the fillings of the seal, not as it shares with the Mosaic sacrifices in ashes, but so that it may be consecrated and completed, as with the mysteries that are enduring and not dissolved. That which is the mystery of the eternal sacrament, the Word incarnate, without division and without change. And just as the power of the descent in the baptismal waters is perceived, tasted, and made effective through the fillings, so too the power of the Holy Spirit, through the fillings of the mysteries of salvation, is received and consecrates. Fifth section. Concerning that which is said above, that just as in the law all eating of flesh and blood is forbidden, so too with regard to the Spirit, that which is offered by the one who causes the eating of the sacrifices of the people, whether of sheep or calves, is not permitted. For it is said that they eat the flesh and drink the blood of Christ. It is said that this was true concerning them, if it were of the flesh of an ordinary man and the blood of animals that they were partaking. But if it is of the spiritual flesh and the Lordly blood that they partake, which were given for salvation in the filling of bread and the mixture of wine: the heavenly mystery that came to them, as from the beginning of its type and from the breath of grace, the mouth of blasphemy is stopped and silenced.

just as the fire of the altar consumes the flesh of the sacrifice, burning and destroying it, so too the Spirit descends visibly upon the mouth and the lips of the priest. His sin is forgiven and his transgressions are blotted out. And the circle of the mysteries which in his nature is not consumed—it is given for consumption in a visible manner to the priest. The understanding of the mysteries receives from him. Thus, when the body and blood of Christ are consumed in a natural manner, it is not consumed. It is in its spiritual mystery: through the words and the commands, the bonds are loosed and the light shines. For the natural body of Christ, which is Son and Lord, did not have its greatness from its nature, which is Son and Lord, being named and known, but through the Holy Spirit, who joined it in unity to the divine Word above all that is spoken. Nor again from its nature did it become stable: the power of immortality and unchangeability, not from the power of the Holy Spirit, which is life and unchangeable. For from it, not only immortality and unchangeability did it receive in its substance, but also in its essence it participates without any other sufficient. Therefore, the spiritual one who dwells in the natural body of Christ, when he descends with his power upon the mysteries of salvation, and like the anointing, something from the sanctity of grace dwells in them, and he moves the body and blood of Christ with his breath. And neither the dead nor the changeable are in the nature: just as the body of the Lord is perfected through the resurrection. For that which is for those who participate in it, that which is through the body of the Lord is completed.

to the faithful, proclaiming that it is as his holy mouth said: "Whoever, then, eats of my body and drinks of my blood, has eternal life, and I will raise him up on the last day." He confirms in this that when one is perfected in the holy mystery of the body and blood, the life that is in his substance stands in blessedness. Now truly it is a drink. In type, at the end, however, in the completed act, when he who is nourished rises from the dead and lives in unending life. And again he says: "My body is truly food, and my blood is not a perishable drink, and from a simple act it is increased. That which is food for the body and drink for the blood is not what nourishes, but the true and enduring act, this is the food and drink of truth: which not only raises the body but also the soul together. And to that one, without corruption. To this one, however, without change it crowns. Whoever eats my body and drinks my blood abides in me and I in him. That which he does, is mingled in me. And one thing becomes with me through the operation of the Spirit. For it is like a medicine that gives life, it abides in me immortally. And I in it, like a medicine that is mixed with the body. And together they are mingled, so that what I am becomes with me, as also Paul said: "That which is destined to change the body of humility, to make it a son of the likeness of the body of his glory." For thus it abides in us, so that if it abides, in a beautiful and praiseworthy transformation, it will also share in the body of lordship.

since it is not as though they were separate, it is a sin for the eaters and drinkers. For if, like the schismatics, they approach, and not when the economy of equality stands, or if they believe, it is not well for them to live, in prayer he says, "I am of flesh," or without the freedom of the soul. And nothing is more excellent than that which gives life to eat. The obligation, then, is to be for the body of the Lord and the blood. The sixth section. Because that one body of the table of life is with that heavenly one, and not two. It is said that it is not fitting for a person to conceive of two bodies in this mystery, or a division by means of the type, even if they change in the chalice. This which is placed on the altar and that heavenly one. It is known, then, that as the soul and body are one, not two living and speaking things, nor his life and his speech of the body, but the types of life and the word of the soul, since the life and word belong to the soul. The body, however, in unity [...] stands in participation. One is the living, speaking head in two natures that are not similar. He is in soul together and in body. And again, just as the Son is not two, and Christians believe the Word and his flesh, not as a type of each other being shown in humanity and in divinity. For he is one Son of Christ in two natures, naturally and unitedly, to that in the Word. Also the body of Christ is the body in heaven, and with him and because of him the body is called the mystical body. And it is not, then, a type nor a duality.

For the body of Christ is one, naturally and unitedly, in body and in bread, as if something else were in nature. It receives honor, power, and worth from another, and glory, and it also changes natures—as one of the God-clad said: concerning that which, if you do not eat the body of the son of man and the rest. For he says "the body of the son of man and blood," that one might understand that it is: the bread that came down from heaven. Another in nature and another. And this is edible. But that which is not edible, and not two loaves. As in the change of substances. Not even two bodies for Christ, do you say? Since with that which is in heaven, another is this of the mystery, do you introduce? But one body for that which is above and heavenly, and for this which is below and sacramental. And this, while other in substance. For it is other in nature. That which the Holy Spirit formed in the virgin. But other is this which from the offering, daily receives sanctification. One body, however, because one Christ. One, too, the bread that came down from heaven. Edible and inedible. Body and blood of the son of man. That not even both of them suffer, because it is a lie that which is the bread of life and came down from heaven. But it is the nature that is above the life of all suffering. And his body gives life for the world. If then he turns, woe upon them. That the resurrection of the interior is. Why did I say: that if a man does not eat the body of the son of man and drink from his blood, he has no life in his resurrection.

the life of the hypostasis, for it is the life of all flesh, receives from the resurrection, and it also does not eat. It is said that even the life of the hypostasis cannot live, except when it is placed in flesh, and not in mortality and corruption. Since the life of the hypostasis is life, it is eternal, spiritual, and in no way changeable. And all this nature is receptive. Not only to the faithful of the justified resurrection. It is a remnant of the interior. But it is not possible to believe that this nature receives life and resurrection from the dead without dissolution, if Christ had not died and been raised from the dead. And if these things are thus true and certain. For when he rose, he gave to this nature the life of the hypostasis without division: and he determined that in his flesh it would not be extended and like, that it is the participation in the type for those true lives, which cannot receive the fragrance of those lives, even if it lives. Otherwise, moreover, it also becomes equal to the dead life of the Jews and the pagans, but not as a possibility. For by grace and as a creation from the beginning. That which is in the flesh and blood of Christ at the moment: and from when it begins to impart the life of the hypostasis, it is not equal to the rest: how much it is equal. For it takes that which precedes the beginning. It is much in the middle, then. And all this, as in the house of that which is its own, it is fragrant, for that which is not its own. All this suffices for its benefit. That which from when it believes, and in the holy mystery of the flesh and blood is extended and participates.

the life of the hypostasis, for it is the life of all flesh, receives from the resurrection, and it also does not eat. It is said that even the life of the hypostasis cannot live, except when it is placed in flesh, and now it has come, and not in place, it is said that it is like this life, but because of the remembrance of the holy body and blood, it is remembered, and they think that even its surplus is very great. For what it seeks to arrive at: in the holy, all looks to the surplus. The seventh section: Because it is from the elements that it takes the mysteries after the anointings. It is said that just as natural birth presses upon the bodily constitution after the carnal birth from the mother, so also the mystical birth presses to receive the spiritual constitution. For when they receive the true birth through the resurrection, they take another sustenance from the Word, and are clearly constituted by the grace of the Spirit, by which they abide in being, and neither the dead in their bodies nor the changed in their souls. And because the type of birth from the beginning receives through the Spirit, the spiritual sustenance is fittingly received by them. Just as in the type something is constituted by the grace of the Spirit, so also the body is constituted. For as baptism is the type of that birth from the beginning, so this spiritual sustenance is the type of that sustenance of the Spirit, which after the resurrection preserves them in life. And just as in this world they have two things: they are in being, in existence and in subsistence, they are through birth; subsistence, however, through sustenance. So also in the world to come: when they are born through the resurrection, they receive being; when, however, they are not dead, they continue in that which is.

in the type, as the likeness of that new birth receives. Necessarily, the participation of the Spirit is taken, that it may be confirmed in that which is in the new birth. It is necessary, therefore, that because from grace it is born in baptism, it receives participation in the likeness of spiritual birth. From grace and the coming of the Spirit to the truth and to the nurture of the holiness that was given to it, and to the completion of the future goods. Section eight: Because for what reason is it said that in bread and wine the body was given? It is said that in bread and wine it was given for the completion of the ancient types. And as for the truth of his mystery, they preceded and said: Melchizedek, the priest who was above the law, used to offer bread and wine to God; and in the law of the children of Israel, bread and the cup were used for the sacrifices of animals. And in a priestly manner before the face of God, the bread of the offering used to enter, and in a priestly manner it was offered. Place for them upon the table the bread of the first faces, in a priestly manner. And again, because of the honor of the bread, the priests among the sons of Aaron were commanded to be careful in purity in everything. Not for them to touch the priests, the name of their God. Because the oblations of the Lord, the bread of their God, they were offering. And again, not to sanctify the priests, because the bread of your God they were offering. And again, a man who had a blemish from the seed of Aaron was not to approach to offer the bread of his God in the Holy of Holies. Rightly, therefore, Christ our Lord came, so that there would be no forgetting of the first type, and for the confirmation that he himself is the fulfiller of the types and the perfecter of the wonders.

in the completions, therefore, he delivers his mysteries. Again, however, concerning the completions of the sacraments, especially it is necessary for the confirmation of these living ones, and it is fitting for that which is renewed in them. And when their renewal and the living ones and no sensation remain, yet it is sufficient that they be renewed in these living ones, because God by his commandments gave them power like this: as from these completions they are sealed as in a type, so that the seal is not divided: that mortality not be taken in the eating of the mysteries. Because even the nature of this kind remains, yet what they have received, the Spirit of Holiness and the grace from the seal, it is sufficient that they ascend to their recipients, toward the complete delight without mortality. For if in these living ones it is sufficient that they be renewed according to the divine decree: when there is no renewal in them, much more when the coming of the Spirit they have received, it suffices that they ascend to the sacrament without mortality. Again, because these intentions are simple and available everywhere, and principles in everything, in eating and drinking, in availability and without negligence, the cause gives to the faithful, toward the stability of the mysteries and the principles of the intentions, so that without principles the service may not take hold of the section of nine. Because of that, when they fast, they participate in the holy mysteries. And the apostles, after they ate, participated. They said that it is not right to participate in anything else before the participation in the mysteries, because of the distinction of the honor that is distinguished for the mysteries and their Lord.

and the apostles. Now when the first law was completed and abolished, then the participation in the mysteries began with new and perfect practices. Section ten. Because of that which says, "He who eats my body, take my body." He ate of it and drank of the wine of his blood, or not. They say that he ate and drank of that body and blood. This is known from that which says, "Do not drink from now on from this cup of the grape," and so on. And to this end, Mar Ephrem the Teacher, and Mar John Chrysostom, and Mar Nestorius, Patriarch of Constantinople, agree. But now the matter turns. If it were that the body and blood were to remove sins and faults, and the mixture with the type of the head and the confirmations in it are completed, and the type of the head is said to be the type of the head, then why did he eat of his body and drink of his blood? He explains that all that our Lord Jesus completed in his ministry, he did not do it because he was in need of them or that they were completed for his own sake, whether in baptism, or in suffering, or in the eating of the mysteries when he delivered them. But rather, he taught the way to walk after him, and that when these things are done as he commanded, they are brought to completion for perfection, however that may be. As it is possible for the type to be likened to the type of its head. Section eleven. Because of that which says, "It is fitting that the bread, whether leavened or unleavened, and the wine, whether mixed or not," they say that this was not delivered by the apostles and their disciples.

but that which is similar, when the first law was completed and abolished, then in some things from these, the law was fulfilled also for the new covenant. The old things did not pass away, says the apostle. And that wine which was mixed, it is known from that which has no custom at all to be used in that entire region and in every place with unmixed wine. And because also here: from leaven which is salted, and oil. And the mixed wine they made for the mysteries. So that nothing was lacking from that saving body. For it was from the rational soul, whose type becomes leaven by its movements. And from the four elements, the holy body: flour indeed, like earth; and water, like water; and oil, like air; and salt, like fire. And wine indicates its life, and water its death. Just as also these, when the earth is plowed, the fruits and seeds are transformed and it is said that in leaven there is some sourness. And mixed wine is quickly corrupted. Therefore, it is not fitting to use these for the mysteries. It is said, however, to them that when the sourness is in the measure, the taste is more fitting for the bread. And wine again, when its mixing with water is more suitable for preparation and does not diminish it. Leaven indeed and mixed wine, when they are in measure and do not become old, are more abundant and complete and more suitable than unleavened and unmixed, and are far from sourness and corruption. Section twelve.

because when the body and blood are consecrated together, and not like the oil and water of baptism, it is said concerning the mysteries of the body and blood, the memorial of the sacrifice of the Lordship of our Lord. When you eat this bread and drink this cup, the death of our Lord reminds you until his coming. For suffering together of the soul, I say, and of the body. For this, what? In death. For that, because of participation and confession. Now, what? My soul, I say, is troubled. And it is fitting that together it is consecrated, the holy bread, the mystery of the body, and the saving blood, the mystery of the soul. And because it is not dead and not visible, in blood was given its mystery. When the soul of every flesh is blood, it was said. Also, moreover, and the body, in blood is its existence. Just as the body is in the soul. The thirteenth section. Because the prayers over the offering are divided into five parts or chapters. The first. The first turning, the theology, and it is from the beginning of that which is called the glorious and praiseworthy, of the Father, Son, and Spirit, until that which is holy, holy. The second. The second turning, of the incarnation. And it is from that which put on the humanity of the one who lives in your divinity until the end. The third. The third turning, which is the memorial of the living and the dead. From that which makes a good remembrance and receives all of them until the descent of the Spirit. The fourth. The fourth, the supplication and petition concerning the faces of that which is worthy to receive these holy mysteries.

And it is from that which was for the Lord of the mystery of love and the rest: of the five. The reception of the grace which is upon that which was drunk to participate. And it is from all in fear and so on. Section fourteen. Because of that which is with the Father, the exalted prayers in the offering are said, that it is pure and more than the other offerings, in that which the Lord [...] is revealed and known. In that first instance, that to you, O Lord Almighty, the coming is from Thomas, God the Father, who holds over, that which is said. And in that which is after it, that also the Lord, the good and God the merciful Father. And in that third, that also the Lord God the Almighty Father, when they remember. And in the fourth, Lord God the Almighty Father is sought from you, when good in all, whether theology indicates the word, or incarnation and the rest. With the Father who is exalted, it is of them, as with the Son and the Spirit. Section fifteen. Because of the manner of the completion of the mysteries in the prayers and of the blood, everything that is said, also that which is sung and praised, is said previously. That because of what did Yeshu'yahb the Catholicos command that at the third hour the service of the mysteries should be, when previously it was not thus completed, but in the middle of the night this mystery of the apostles and of those after them was completed, as at the time when our Lord gave his body and blood. And they confirm this, in the story of Eutyches who fell from the monasteries, and the shame of the Corinthians, from after that the faithful increased, and it became difficult for them because of the persecution of the churches, it was ordered that at the third hour the mystery should be performed.

Because the disciples, all of them, when the descent of the Spirit was upon them on the day of Pentecost, they did not taste anything until the third hour, as Peter said: "Behold, until now three hours have passed since they became drunk." And to this Jesus attached and gave and commanded thus: and it was the beginning of the holy mysteries. Because of the elevation of the mysteries, that which is of one elevation is spoken, an indication that one is Lord in his humanity and his divinity. And that which is from the Old [Testament] is: that his humanity is from ancient Israel. And that which is from the three Psalms is an indication concerning the Father who was anointed, and concerning the Son who was anointed, and concerning the Spirit by whom he was anointed. The change of the two last words, that which is, "I confess to you," indicates concerning the change that John the Baptist introduced in his coming upon the Old [Testament]. That which is glory to the Father, glory of the fear of the Trinity after baptism. That which priests and deacons uncover their heads, because of the honor of the altar and of him who dwells in it, it is. The purpose, however, of the vestments and glorious garments is for that which Isaiah said, indicating: "I saw the Lord sitting, and seraphim standing, and six wings, and they cover thus and thus." That which they place the orarion is an indication that the service is complete. For that is the custom of all who serve. The response of the children upon the Teshbōḥtā: an indication of the intentions. And concerning the offering of the Magi. And concerning that which John said: "That is the word of God." The error of the cross, the error of the Lord upon the hands of Simeon the Elder, indicating when he said: "Behold, I have seen your sign loosed for your servant.

the bringing out of the cross outside, indicating that which our Lord went out to Golgotha, and the generation that he made with the accuser. The placing of that which is upon the bēma, showing, the placing of our Lord with his disciples while he was teaching. That which the head of the priests went out, when he is clothed in the maʿaprā and above it the maṣʿaptā and the bīrūnā, the maʿaprā that is, which is like the curtain that was bound upon the head of our Lord. And that which until the third hour, indicates the true faith of the heart beneath the third hour of the inhabited world. The maṣʿaptā moreover, the type of the priestly crowns. The bīrūnā moreover, and that which holds the whole body in its clothing, concerning that which all the servants and the actions of the church take upon themselves, for the remission and the forgiveness. The covering of his head with the maṣʿaptā, indicates that he is the pastor of the priests. And the covering above it with the bīrūnā, concerning the glory of the priesthood which shines upon his head. The staff moreover, which is held in his hand, concerning that he is the pastor it indicates. And to that which Moses and Aaron held as a likeness, and concerning that he is the pastor of the spiritual sheep of the church. That which is like the staff: and it is greater than his stature, concerning the high authority which stands over the whole church it indicates. The ball moreover, which is upon the head of the staff, concerning the fruits of the almond which the rod of Aaron blossomed. The sharbārā moreover, concerning the branches which are in it. And concerning its twigs they indicate. The qūṭārā moreover, of the staff, in which the head of the Levites is pressed, the hidden mystery which is the side. The key which is in his hand, which is like the keys [...] which were delivered to Simon, the all-adjusting. And in the likeness of the key of the pastures, which they prepare to drive away the wolves from the sheep.

the revelation of the door of the altar: it indicates that the door of mercy was opened at the coming of Christ to the sanctuary, concerning the faith of the apostles in the mouth of Simon Cephas the revealer. The bright and fragrant spices: concerning the illuminations of the Old and New [Testaments] which our Lord the revealer taught, and concerning the fragrance of the light of the vision of our Lord, which was for the righteous in the New [Testament]. The vessel of spices: concerning the offering which our Lord offered when he ascended to the temple, the revealer. And concerning the incense and fragrance which he caused to be confessed to his limbs in his kingdom. The voice of the saint: concerning the service of the angels, who were accompanying our Lord faithfully, as Matthew said: "And angels approached and were serving him." The first readings from the Old [Testament]: concerning the choice of the prophets which is revealed in the New [Testament]. And the second: concerning the passion of our Lord before his crucifixion, and his conduct and that of his apostles in the Old [Testament] it shows. And that which is called the left side: concerning the distinction between him and the Gospel and the apostle it indicates. And of the step of the lower reading, in that the reader is commanded over his reading, that he not receive ordination yet. The seating of the priests on the bēma: concerning that they sit upon twelve thrones and they represent the twelve tribes, the revealer. That which the priest sits when the Old [Testament] is read: a sign still that what is said and given is not known to them. The standing after the genuflection: concerning that they were sent into their souls something of what was said. The beginning of what is said after the readings: to indicate the praise of the people who were baptized with John the Baptist, the baptism of repentance for the remission of sins, it is.

that of the Psalms of David, which is of the Old Testament, in the reading of the New, shows that the prophecies of the whole of the Old were fulfilled in the New. The apostle who went out as a herald in the Gospel, resembling John, when he completed the service of his ministry to the Lord and said, "Again the kingdom of heaven has drawn near." The reading of the apostle, similar to the words that John used to proclaim concerning Christ, as if to say, "Behold, he comes after me, the one who is hidden." The seating of the priest when the letters of the apostle are read, which teach the two ways to the faithful: either to stand firm in faith in Christ, or to turn from error to knowledge of the truth. And the priest does not fear any of these difficulties, because of the certainty of his faith he sits. And that which is called in [...] the sea, because of his teaching. The Gospel follows, and as one of the apostolic writers of the Gospel he is in his teaching. That which the priest descends, the one who reads the Gospel from the midst, and his coming to the door of the altar, and his prayer of completion: it is the reception of grace for those who have been deemed worthy to read the Gospel as a confession. And that which he performs for the Gospel, it is a confession that what his heart has confirmed and known, according to its truth, he has brought and presented to the altar. The hymn, then, on the voice of John who cried in the wilderness, "Prepare the way of the Lord and [...]", makes known and awakens the hearers to the reception of the Gospel. And that which the hymn is the second of the doors, because the two hours that were in the wilderness are what John makes known. One, then, of the remaining says.

of the music, like the hymnody. Of the youths and the elders, of Hoshaʿ the son of David, who was crying out, it is. The setting of the elders now, and the chalice and the table of the altar. That which from the beginning made known, that the people did not accept the word of the Lord. And they did not bring upon themselves his teaching, nor did they listen to his words. This, however, concealed the Lord, as in a mystery between them. That which placed a covering, a receiving veil, holy, upon his shoulder. And he took the Gospel, upon the glory that the Lord put on in his resurrection, making known. The deacons who go out with the censer and the lights before the Gospel, like the reception of his entry into Jerusalem. The incense, however, for the fragrance of the teaching of Christ, making known. Also for the sweetness of his words. The readings of the Gospel, the teachings of the Lord and his divine words: that when the heads are revealed and they stand upon their feet, it is fitting that they hear them. The prostration after the Gospel is the reception of grace, which from the receiver of the knowledge of truth is offered. The interpretation, upon the mystery of the kingdom, which the Lord hinted at in his parables. And the explanation of the mysteries and parables between him and his disciples, making known. The two proclamations, upon that which they were awakened and prayed that they not enter into the snare, which the Lord said, making known. That which they bowed their heads, that is: they were amazed at the angels, those who conceal their faces, that they did not look upon the greatness of that exalted honor. And in the humility that did not become proud, he raised his head to heaven and was humbled because of his lowliness.

The prayer of the laying on of hands of the priest after the reading, it is a likeness of the prayer of the Lord over the disciples: before his death and his resurrection. The holy father, the door, you have shut in your name: that which you gave to me and ... That which the priest gives, the cross and the gospel to the deacon, to that which the Lord took to the son who was crucified, similar. And to that which Simon Cephas carried to the crucifixion. The deposition of the gospel and the cross from upon the altar, without moving, it is a sign concerning that which they took Jesus and led him to be crucified, when there was with him no one from his disciples. The separation of the cross from the gospel behind the altar: when the cross is on the right side, and the gospel on the left side stands, a mystery of the separation of the soul of the Lord from his body. When the soul to paradise went up, the body, however, remained in the earth. That which without having received baptism goes. It indicates that those who are not baptized and have not partaken of the gift of the seal of the holy mysteries, and have not believed in their truth, are prevented from entering paradise. That which does not receive the sign of life goes. It indicates that he who believes, and then turns away from faith, if he does not receive the sign of the mysteries, is not permitted to partake of that which without taking goes. It indicates that everyone who is prevented from the priest, or who has a reason on account of which he is not worthy to receive and to participate, goes out from the church. That which the hearers went, that is: beware of the doors. That which without being worthy to enter does not enter. That which also is moved and comes, for the covering of the altar.

And that which is hidden, the Lord, before they took him, and the Jews, the confessors. The Gospel and the cross which are placed upon the altar, the cross is the place of Christ. The Gospel is the place of his holy words: as in his proximity and through his words the mysteries were sanctified. That which the priest elevates, the paten and the chalice, upon the altar, is the offering of the Lord to suffering and to death, the confessor. The placing of the paten from the left, and the chalice from the right. For the chalice is upon the liver, which is placed from the right in the body, the confessor; and that which is changed into blood, all foods, for the sustenance of the whole body, placed on the left side. And concerning this, the body and blood receive change through the action of the Spirit, as it is changed, the food and drink into blood in the liver. That which is hidden in the covering, the mysteries upon the altar: the veil, the type of the stone which was placed upon the door of the holy tomb. The altar is the mystery of the tomb in which the body of the Saviour was placed. And the bread and wine which are arranged are the type of the Lord who was in the grave; and the deacons who stand at the altar, upon the ministry of the angels to the Lord at the time of his passion, the confessor. The standing of the priests from this side and from that, to the two angels, one from his head and one from his feet, the confessor. The prayer of the mysteries, the likeness of the praises of the angels and the souls of the saints which are upon the people, with his own soul, the Lord, to Paradise it is. And that which is said three times to the confession: the time when the priests and the faithful mix in the ranks of the angels, and together they praise, the confessor.

that which is hidden, the Lord, before they took him, and the Jews, the confessors. The Gospel and the cross which are placed upon the altar, the cross is the place of Christ. The Gospel is the place of his holy word. That which is hidden, the priest washes his hands at the time of the offering, this, concerning the washing of the hearts of the disciples, from the sign and the mystery made known. And thus it is fitting for everyone who approaches the mysteries: that the priest wash with the heart the pure portion of the offering which is upon them, and also be purified from evil and envy. That which the deacons take from the altar and prostrate, and the priest takes his hands, the washing, for the ministry which was established from the house of Levi, and was given to Simon Cephas and his companions as a mystery. And concerning the honor which is due to the faithful, to distinguish the apostles. That which the faithful take the hands of the priest, one thing, concerning the honor which is due to him. And that from God the priest was separated for this. And another, that as he reveals his sins to him and makes them known: that he might be able to conceal and forgive. That which is distinguished by one priest, that the death of Jesus is the priest of truth, who offered himself for the sake of the mystery. The faith which is confessed from the whole inner being, in a hidden manner, concerning the unity of God and the Trinity of his persons. And of Christ. Two natures and persons he is. And that he suffered and died and rose in his human body. And that in him the living and the dead are destined to be resurrected at the end. And that all those who thus believe and affirm, that they are worthy of these holy mysteries. That which the priest stands with his face towards the east, that he might knock secretly, that what will come to faith when it is true, and what is manifestly either with a loud voice or in silence.

and everything here is destined to be fulfilled through his mediation, because that faith is established as true life. That prayer of peace with us. Concerning the memorial, the one who seeks prayer for the pillars of faith: and the faithful who live and have passed away; and concerning the priests, deacons, and faithful kings; and the prophets, apostles, and martyrs, and confessors, who by the power of these mysteries in which they participated, may the Lord crown them and make for them a gift of light with them. And may this offering be accepted and consecrated by the word of God and the power of the Spirit, that it may be for you an aid in this world, and for salvation and eternal life in the one who is to come. The petitions, then, are three, and each threefold, making nine, concerning complete humility and groaning from the heart that makes known, and concerning the mystery of the three days that the Lord rose, and the hope of salvation for the whole race. That which the priest feels toward the priests from the right and left standing, that they may help him in the prayer that is to be accepted, with his humility and the spiritual fruits that he offers, making known through humility and prostrations. The first prayer that the priest prays for himself before the altar in mystery on behalf of himself: and that it may be given to the power of the Spirit, through which he may be able to accomplish these life-giving mysteries, the first canon. Concerning the blessing with which the Lord blessed his disciples when he gave them the bread and wine in mystery and said: This is my body which is broken over your faces, and this is my blood which is shed for your forgiveness of sins, making known. Amen, that he spoke the truth, not that which is, but he spoke that which is truth, you the revealer. And in this, when he spoke.

He shows that the partners are in his prayer. That of peace with you, in that mystery which was spoken by the Lord to the holy disciples before the passion. That one, then, peace remains with you, by the power of that one who said, "Peace I leave with you, my peace I give to you." That, then, which is spoken with the people: "And with your spirit, and with your spirit." The spirit is for the grace of the spirit which receives the laying on of the hand that signifies, by which these mysteries are completed. That which is spoken with the deacon: "Give peace." That is, "Purify your hearts from all evil and bitterness and worldliness and enmity, and be in love with one another, so that you may be worthy to receive the hidden mysteries and the completion of that which is said." When, therefore, you offer your oblation upon the altar, and there you remember that your brother is held against you for something: leave your oblation there upon the altar, and go first and be reconciled with your brother, and then come and offer your oblation. The book of the living and the dead, which is called the diptych, is a sign that this oblation is offered for the living and for those who have passed away, for forgiveness and benefit and comfort. That which the two deacons read, the diptychs, is a sign of the living and the dead, and shows that all the living are like the word of the Lord, and that God is not of the dead but of the living, and that the righteous are living with him.

And this teaches that, in place of all the catholici, bishops, and priests, the deacons, with a pure heart, entreat and, in humility and fear, ask for mercy, forgiveness of debts, and that they be prepared to receive this exalted gift. That which the priest gives to the deacons as spiritual gifts. And they do not take them, showing that without his mediation the deacons have no authority to do anything of such actions. That which moves the deacons to the hovering of angels with their wings over the mystery of the body and blood, which is made known. That which commands them: with their own voice they awaken the people to hear the holy voices, that they may be prepared that the prayer offered on their behalf be accepted. For if they are not prepared, they have no access to the offering that is offered on their behalf to the sanctuary. With the spices that are adorned at this time, the mystery of myrrh and the Most High, in which that holy body was anointed, is made known. That which elevates the ephiphorion, that is, the veil with the mysteries, the likeness of the stone that the angel rolled from the tomb. That which, in silence and not with an audible voice, the priest performs the genuflections of the consecration of the mysteries, with prayers and supplication to God, that which chooses the heart and the vessels, and the mediation between him and his creation, the sanctuary, and not to the people, that which sees their faces, and that which is withheld from the hearing of women and children, and from the laity among the worldly, and the proper order, that the venerable ones not be disturbed from the broken contemplation.

that which raises its voice and makes the people hear in the Qanona, that the priest and deacon may hear, as it becomes a partner to the priest in his petition and in his sanctification. His grace and the whole Qanona make known that the grace which is fitting for us from Christ through his love, it is that which gives us the answer for life which is found at this time: and the love of the Father, that which sent us his only-begotten, it opens for us the gate of mercies: and the participation of the Spirit, it is that which sanctifies us and purifies our hearts from the forest of sin. That which is said twice, this Qanona, is a sign of the coming of Christ, that it is twice, first and last. That which above was in your minds that it concludes, this one, however, that it is towards God and not in these earthly things, let your thought be. And again, when you have completed this commandment, towards God. And it offers the offering to God, the Lord of all, who is approached. Not to images, nor to stars, nor to angels, as the ancients in error offered their offerings, but to the God of all creatures, angels and men, and the end for all. That sinners may be saved by him, and the perfect may be confirmed in him, that which is his power and they are in him. That in completion again it is fitting and right. It is fitting that it be offered for the life of all. That peace be with you, says the deacon, and the rest. That when God has revealed to you in such things, it is right for you to be roused from the sleep of thoughts and to know these mysteries. The first chapter which the priest makes known, concerning the eternity of God, and that his nature and his will are one in all. And that the angels in fear praise and honor. Holy, holy, holy.

Three times. It is an indication of the Trinity of the Persons, in the likeness of the great Isaiah, who heard how the angels thus sanctify. And they make the acclamation of the children's likeness, who in their simplicity, at the entry of Christ into Jerusalem, praised. The second indication is concerning the grace that was given, and the mercy that was poured out upon them, in the union of God the Word with the human being, and that Christ is one in his divinity and his humanity, and that he forgave sins through his baptism. He gave us the seal and here in this type, that at the end he gave us the true seal, and that he enlightened us with knowledge, and that he left us this mystery as a memorial, which is offered for us, so that when we eat it and drink it with faith, we receive eternal life in it. And it was made known to us that when we offer it, his body and his blood are in the reality of the Spirit that is upon it, and that just as God was united, so also we are united in the participation of this mystery. And in the standing of his being and upon your faces, he exhorts the people: "Pray and praise," upon the faces of the people: "Pray and praise," upon the faces of this great grace and the truth of the participation. That which the herald says in the Madrasha: "Pray." H: "Pray with a clear and pure mind, because of the power of the Church, the greatness of the mysteries, and the nearness of the angels, or rather their Lord, the Lord of angels." And it is fitting that there be no idle person in prayer, so that folly does not enter into the mysteries, but that when the hours and the appointed times are finished, they pray with sealed lips. The third indication: in it he commemorates the prophets, the apostles, the martyrs, the confessors, and all the orders and ranks of the holy Church.

and beseech that this offering may be for him a means of approach in this sacrifice, and that the completion of its sanctification may be through the operation of the Holy Spirit, so that when he has finished consecrating the holy mysteries by divine power, he may change them through the ministry into the body and blood, which are for the remission of inner sins, and for the great hope of the resurrection, and for the heavenly banquet of eternal life, for those who have believed and for those who live in true faith. This the deacon proclaims. In silence and with fear, he warns them that they should be prepared to receive the Spirit, with pure intentions, not with voices and syllables. This after this, the priest is commanded not to prostrate himself; it is a sign that he has been received in his prayer, and that death has been dissolved by the resurrection. The priest takes the offering upon his hands and raises it up, saying, "My Lord Jesus Christ, living and life-giving bread." And when he lowers it, he takes it a third time, making known by this openly the descent without change of the divine Word secretly, and his incarnation in a natural body. By the beloved types, concerning those who received him, that it was his own that he gave them the power of the sons who are of God. This which cuts and signs the cup again and the body, he divides the host, concerning the division of the person of the Lord from his body, making known, and by that which he again unites it to the host, that the return of the soul shows again, and that he rose from among the dead and became one as he was before. This after which there is no other sign, it is made known that the mysteries have been completed and finished from now on. The deacon takes out the veil of the outer coverings.

and to know the mystery of the incense, a sweet fragrance is inhaled. The Third Proclamation. That it is all with reverence. It indicates that the mysteries have been completed, and that it is fitting to receive the offering with reverence and honor. And believe that the bread has been changed and become the body of Christ, and the cup has been mixed and transformed into the blood of Christ. And receive the grace of that one who, through this divine opportunity, grants you salvation and renewal through the death and resurrection of your Beloved, and gives you these mysteries for the joy of communion with him, and for mercy, and for purification, and for the light of knowledge, and for the blessings of the world to come. That which the Lord covers the sins and follies of your servants. It indicates that there is no human being who does not sin, and that it is difficult for every foolish servant to obtain mercy. And the confession of sins before the altar of the offering: that all orders and examples of Christians confess before a human being. But here they confess before God, and make a covenant not to sin, so that when they are pure they may approach the body and blood of Christ. That which five times is repeated, "Cover, Lord." Just as you cover the sins of the five persons. Zachai the tax collector. And the tax collector who was over the people, set apart for the temple. And the prodigal son. And the sinful woman who washed the feet. And the thief. Thus cover my sins, so that I may be worthy to receive this grace. The priest then, when he says, "Cover, Lord, the sins and follies of your servants," etc., he helps them with his prayer, so that those who are sought after may be worthy.

The prayer of the Lord, our Lord and God, is a petition of mercy and of how He wills to stand before you. The prayer of our Father in heaven, here it is of the necessities that are to be said before the communion of the mysteries, when those things that were commanded have been completed, and He has forgiven the guilty and purified the thoughts. Now, therefore, they are present to God. Again, the mysteries and the reminder, in their being spoken here, that no one should approach to receive the mysteries while still the stain of foolishness is bound in his heart and he is guilty. The prayer that the priest prays. That which is like the Lord, or the Lord God, and raises His voice to the world of worlds, and uniquely the deacon proclaims, showing that he is a partner with the priest, and the priest with him in all that is performed, and he also places his rank. That which is "Peace be with you," to the peace that the Lord gave to the disciples in the upper room after His resurrection, it makes known. That which is "Holiness to the holy" is fitting. Two meanings stand. One, that which is for those who are holy and sanctify by the Holy Spirit, holiness is fitting. That is, the Father, Son, and Spirit have bestowed this gift of the mysteries that are sanctified by them. The second, however, is "Sanctification to the holy." That is, the Trinity is fitting and appropriate for sanctity. For everything that the priest says, the people interpret it, while they apply sanctity to one nature of three hypostases, in that there is one holy Father and Son. That which is awesome, making known the praises and sanctifications of the angels, concerning the faces of the hierarchies, which in Christ became for the salvation of the interior. That which is the priest who sanctifies, "He who sanctifies," he receives first.

showing that he also was worthy to receive the mysteries, and he is just, and he is a mediator in their ministry. But he who sanctifies them is above all: for he lives perpetually and offers prayer on their behalf. And by his word and by the power of the Spirit whom he sent, they were sanctified. That which is taken from priests and chief priests is not taken from the altar, but through another mediation. It is an indication that the giver of freedom and salvation is one, Jesus Christ in the resurrection. That which, when the priest goes out from the people in a reconciling manner, is received with joy, for the reconciliation that was for those who saw our Lord after his resurrection, and for the joy that seized them when it was confirmed that it was similar. A petition: the herald who is before the king. And again, what is like the voice of those who were invited to that feast which was made for the son who returned to his father. The deacon who holds the cup in his left hand, because from the side of our Lord of the left came out blood and water. And on this account, water is mixed in the cup, and they mystically signify in the bread the mystery of his body, and in the wine the mystery of his person. Not as if from their own nature they are able to sanctify, but from the power of the grace of the Holy Spirit, who is mingled in the bread and wine. For neither is the Savior able to help from the nature of the body, but by the power of his incarnation he helps the world. That which cannot be that which multiplies the bread: as the bread multiplies the cup, it is not the mystery of blood with its shedding that is its destruction. For flesh is nourished and needs much. And again, that in flesh is the cause of blood.

There is no place for flesh, nor for what was. The deacon says, "Bless, my Lord," and the priest blesses the gift of his grace, and over the completion of the mysteries and over their greatness he makes known, and over the petition that this grace be fulfilled with all the pure. And because of this, the people respond forever and ever, Amen. The cup which goes out before the body—not as some priests do, but because the blood which sanctifies goes out from the body and is visible, so the cup is separated from the body. It is a likeness of the blood of the sacrifice of the Lamb which is offered before it is consumed. The doxology now: "My Lord Jesus," or "the power of my Lord," is similar to the doxology of the apostles when they went up to the Mount of Olives after the bearer of the mysteries, and also to the doxology of those who praise in the churches in the world to come, and to the doxology of the angels who surrounded my Lord at the resurrection. And it is also a prayer for the stability of the Church and her children, and that they may find grace and mercy, and that in everything they do they may succeed, through participation in these holy mysteries, in this world and in the one to come. That which the deacon says, then, is an exhortation to the people and to all those who have partaken, that they may receive the grace of the gift of the mysteries, so that they may be worthy of this gift. The people respond to the deacon with that which gives him glory for his ineffable gift. A prayer of the Lord of all every day, and its companion, over the two blessings with which the Lord blessed his disciples, made known: one before his passion and the other after his ascension.

And also the reception of grace is necessary. And the petition from God: for mercy and not for condemnation, it is the cause of the mysteries of these. And by grace it is fitting with their giver, and not as servants do they anoint their own need with him. The peace that the priests and deacons now give, concerning the joy that will be for us with Christ in the world to come, they make known. And also they give blessing to one another, that they may be worthy of this great gift. Our Father who is in heaven, which is again said here, for the conclusion of the petitions and prayers in it. And that it is a conclusion for the worlds that are to be sought after. The conclusion which is the blessing over the door of the sanctuary, like the Spirit that descended upon the apostles in the upper room on the great day of Pentecost, from which they were completed and separated each to the place to which they were sent. And the fathers said, concerning the blessing with which the Lord blessed the apostles at the time of his ascension, and he lifted up his hands and blessed them in a similar manner. Because it is not right that the Eucharist be kept for another day, the reason being that the Eucharist is not kept for days as others do, it is that which, as soon as the offering is placed on the altar, the celebrant stands on his feet, ministering in the service as the fathers commanded. And when they knew that a priest could not stand continuously day and night in the service, they further commanded that priests should not leave anything from it, nor keep it in the church again otherwise. For they said two types and mysteries of the body of the Lord: as in the image they were depicted in the law of Moses and they are made like. One, indeed.

The lamb of the Passover was sacrificed. Another, however, was the lamb that came down from heaven, and its two horns were one. And in it, on that very day, it was commanded by God that it be eaten, and that nothing of it be left over for the morning, said God. And if anything of it remained, as if it were not sufficient, much and not a remnant. That, then, was for the fire of the altar. For the remnants of the Passover lamb, that was for destruction, and for the food of worms it remained. For the remnants of the lamb. And if the type of the body of the Lord, thus it was commanded: that on that day it be eaten, and that nothing of it be left for the morning. How much more so is the body of the Lord and the blood of His person: it is not fitting that any remnant of it remain for another day. But on the day on which it is offered, it should be arranged, and not as the negligent and careless do. One, then, of the interpreters explains to him who participates in the holy mysteries and does not wait to receive the final blessing of the conclusion, to him who plucks fruit from the tree without receiving permission at the proper time. And when he eats it, he is not thankful and does not confess concerning the one who plucked it. It is similar to one who, not thus, plucks the fruit of a ripe fig; he is very thankful for its eating. Therefore, I have written according to my ability and very concisely, and I have interpreted the service of the mysteries for the remembrance of those who read in the interpretation of the services. If, then, someone from there does not receive complete knowledge, and it pleases him to read, there are many books like these; let him read and be enriched.

But concerning the deficiency, that in this contest and sacrifice, it is necessary to know that it was not in vain that this was done, but by that of the causes of the mysteries, it is fitting to write according to the measure of possibility, from the beginning of the writing of these things that came from the Lord. And the second, not the first, was written, not from the beginning. Chapter sixteen. Concerning the signs. For it is necessary to know that the signs that are completed in this mystery of the body and blood are three. Thus, and the completion of all mysteries, because in the name of the Trinity they are completed. And also the nine that are said, even those concerning the mysteries and baptism, in that in these concerning the mysteries, three are given again to the people, and three to the priest. Thus also in baptism, three over the candidates, and three over the oil, and three over the myron. Their distinction is what these and those are, thus. The first sign of the mysteries, that of his first grace, and that over all the faces, and the last, when they elevate. Also there is a question concerning this sign, from what they say, that it is not necessary to say that after the descent of the Spirit to sign, because from when you have received the mysteries, the completion is in the descent of the Spirit. However, according to the canon of the rite, and the command that is given, it is utilized in it. And these are according to the opinion of Mar Abraham and Mar Samuel, Catholic Patriarchs. According to the opinion, however, of Yeshu' yahb and the victorious cross and Yeshu' bar Nun, Catholic Patriarchs. The first sign, that which is over the faces, it is. And the second, when they elevate.

And that last is separated and sanctified. However, the signs that are necessary in the matter of the Church today are those of Abraham and of the Catholic people. For it is said that the signs of blood in the body, and body in blood, are the mystery of unity. And the union of soul to body is effected by division and by unification and by the sign of the holy names of the Trinity, and it is completed, and not necessarily by the sign of the cross. The sign, however, that is over the priest, you have the opinion of the holy fathers, that which comes to you. The reason for this is said: that everything that is offered for a work, whatever hand completes it, first asks for help from God that the work may be completed by his hands. Thus also the priest who consecrates: first he prays over himself, and shows his weakness and his frailty, and that he is not worthy of the work. And over his station he signs, that by the power of the cross he may be worthy to complete the work. The second, however, is that of his final grace. The third, again, is that of the Lord and God. According to the opinion, however, of the last, the first is that which comes to you. The second is that which is separated, which the priest receives upon himself, and shows by this that up to here he was blessing and consecrating the mysteries. Now, however, that they have been completed, he is finished, that he may be blessed by them. Concerning the people, however, it is thus three. The first is: "Peace be with you" first. The second, however, is that of his final grace. The third: "Peace be with you" last. According to the opinion, however, of the others: the first is his final grace. The second, however, is that of the gift of his grace.

The third, then, is that which is at the end of the mysteries. That which blesses with all the blessings of the seal of the distinction concerning the first baptism, that is, concerning the fonts. For when he signs the font and says, "He is signed, fulfilled, in the name of the Father and the Son and the Holy Spirit." The second, then: when he anoints, he says, "He is anointed, fulfilled, in the name." The third, then, after he baptizes, "He has baptized and is completed, fulfilled." Concerning the first oil, that is, that of his grace. The second, then, in the horn that is completed, my Lord, therefore. And the third, he signs him with the holy oil. Concerning the order: the first, in his grace. The second, in the horn that is, "With your grace, make," which is, when they are perfected. The third, he signs with the oil that is in the horn. You, then, my beloved, whatever understanding receives it, your mind and your person are confirmed. Establish in your mind that all the signs and causes of the fathers and teachers are yours. Moreover, it is also fitting to make known the cause of that which begins with the signing over the people, with his grace. Another, and concerning the priest, he says: Because in the beginning, beforehand, all the wealth of the divine mysteries was, through his providential ordering that is over them, completed, my Lord, in whom all the fullness of divinity wills to dwell. And from his fullness, he gives to all who receive. And as he is able to receive, that which he has not yet received in his own first state, signing and baptism, or anything else, or consecrations, or sanctifications, or the divine mysteries of his body and blood, before he becomes a receiver, as a firstborn and as a beginning.

Thus it is with the sign, that of his final grace, the priest and the people participate in it. And those who have been separated and sanctified receive the priest over them. And that which is Lord and God, again, is his. These suffice for one who distinguishes the beginning of the causes. Concerning the exactitude of the matter, and the standing and prostrations in the priestly prayers, and the stretching out of hands and the bending, and the offering and the spirit, and the gifts of the body, and the matter of the taking and the blood, what to what and how. In the priestly mysteries, many are the praises. And because of this, the excess of the matter is to bring here something that is like this. The matter of the sign and its order is from the east of the altar to the west, and from the north to the south, above the mysteries. That one, then, over the paten and the chalice alone ought to be done, and not over the entire surface of the altar. And with the entire hand he signs. Or with five fingers and not with something else, but when the fingers are all stretched out above the mysteries, not with the lower side of the hand. Again, after he signs over the mysteries, he does not sign over himself, as is the custom on the night of the uninitiated. Moreover, it is also necessary to make known that the priest alone, without the deacon, is not permitted to consecrate the holy mysteries, nor baptism. Just as the Catholicos or Metropolitan is not permitted to perform ordination without other bishops. For the confirmation of the word of the Lord, that where two or three are gathered in his name, and the rest. And also the three hundred and eighteen fathers in Ephesus forbade offering to the mourners and to the stewards because of the distress.

And that which is not internal is that sign which is known from that which is not every mystery is completed singly, as Mar Barsa Bakhtib shows in the book On the Beauty of the Conduct of these Causes, which he wrote from the holy books and from the power of their own being, and from the ancient traditions. And thus something from the holy acts (Pesh) without cause, because it is not known, and what is known is that which is upon this. It follows that not all the divine wills are limited by knowledge. For many of those which are not known are causes that are fitting for divine knowledge. Those, however, which are not erroneous are known to the higher powers, from which they are increased. Many, however, err and depart and even themselves from the higher powers. And only to that divinity which is wise in all and makes all things manifest clearly. Those, however, who say that they are, the divine teachers and those perfected in holiness, learned from the holy divine tradition of completion, and they also wrote in their holy books for you. The end, and also these: and to God is glory, and upon them his mercy and his grace continually.