Voices Of Angels

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Voices Of Angels

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.
turn itself, to the anomalously seeming of the multitude, but moulds
its genuineness to true images of itself. Come, then, since we have
viewed the exterior comeliness of this Divine Service, beautiful
throughout, let us look to its more godly beauty. Whilst itself, by
itself, has uncovered the veils thrown around it, let us contemplate
its blessed radiance, shedding its bright beams openly around, and
filling us with its fragrance revealed to spiritual men. For the open
consecration of the Myrrh is neither shut out from, nor invisible to,
those who surround 1 Plato, Rep. i. 6 — ^ii. ii6. * s Matt xxiii. 5.
 ECCLESIASTICAL HIERARCHY. 73 the Hierarch — ^but on
the contrary is extended to them. But as its contemplation is above
the reach of the many, they reverently conceal it ; and by
Hierarchical direction, it is kept from the gaze of the multitude. For
the splendour of things all holy sheds its light clearly and without
symbol to men inspired, as being congenial to the spiritual, and
perfumes their intellectual perceptions without concealment. But it
does not advance in the same way to the inferior. Further, the deep
contemplators of the spiritual conceal it under the enigmas of the
wings, without ostentation, so that it may not be defiled by the
impure. Through these sacred enigmas the well-ordered ranks of the
subordinate are conducted to the degree of holiness compatible with
their powers. The holy consecration, then, which we are now
extolling, is, as I said, of the most perfecting order and capacity of
the Hierarchical functions. Wherefore our Divine Leaders arranged
this as being of the same rank and effect, with the holy perfecting of
the Synaxis, with the same figures, for the most part, and mystical
regulations and lections. And you may see in like manner the
Hierarch bearing forward the sweet perfume from the more holy
place into the sacred precincts beyond — ^and teaching, by the
return to the same, that the participation in things Divine comes to
all holy persons according to their fitness, but that it remains
undiminished and altogether unmoved, and stands unchangeably in
its identity with a Divine fixity. In the same way the hymns and
readings of the lections bring to birth those not yet perfect for the
life bringing adoption of sons. They also form a religious inclination
in those who are possessed with accursed spirits. They dispel the
opposing fear and effeminacy from those possessed by a spirit of
unmanliness ; shewing to them, according to their capacity, the
highest pinnacle of the Godlike habit and power, by following which
they will, the rather, scare away the opposing forces, and will take
the lead in healing others ; and, following the example of God,
whilst unmoved from their own proper gifts, they will not only be
active against those opposing fears, but will themselves give activity
to others. They also impart to those who have departed from evil to
a religious mind, a sacred persistence, so that they should not be
again enslaved by evil. They purify completely those who need to
become altogether pure. They lead the holy to their own Divine
likeness, and contemplation, and communion. They also establish
those who are entirely holy in blessed and spiritual visions,
completing their uniform likeness of the One, and making them One.
What, then, shall I say further? Is it not those orders that we have
mentioned, which are not entirely pure, that the present religious
service excludes without distinction, in the same way as the Synaxis,
so that it is viewed by the holy alone, in figures, and is con 
 74 ECCLESIASTICAL HIERARCHY. templated and ministered
by the perfectly holy alone, without symbols, through instructions
given by the Hierarchy? Now this has already been so often
mentioned that it is superfluous, as I think, to recur to the same
statements. Those, then, who see with a Divine vision may
appropriately contemplate the Hierarch. holding the Divine Myrrh,
veiled under twelve wings, and devoutly completing the holy service
of consecration. Let us then affirm that the composition of the Myrrh
is a combination of sweetsmelling materials, which has in itself
abundantly fragrant qualities, with which those who partake become
perfumed, in proportion to the degree in which they partake of its
sweet savour. Now we are persuaded that the Supremely Divine
Jesus is superessentially of good savour, filling the spiritual part of
ourselves with a Divine sweetness, by spiritual bequests. For if the
reception of the sensible odours makes us feel joyous, and
nourishes, with much sweetness, the sensitive organs of our nostrils
— at least, if they be sound and well apportioned to the sweet
savour — in the same way, anyone might say that our spiritual
faculties, being soundly disposed with regard to the subjection to
evil, in the strength of the distinguishing faculty implanted in us by
nature, receive the sweet savour from God, and are filled with a holy
comfort and most Divine nourishment, in accordance with Divinely
fixed proportions and the suitable turning of the mind towards the
Divine. Wherefore, the symbolical composition of the Myrrh, as
expressing in form things that, are formless, depicts to us Jesus
Himself, as being a well-spring of the wealth of the Divine
sweetness,^ distributing in degrees fixed by God, to the most
Godlike of spiritual persons, the most Divine perfumes ; from which
the minds, satiated with a most comforting joy, and filled with holy
receptions, enjoy a spiritual nourishment, by the entrance of the
savoury ^ gifts into their spiritual nature, according to a Divine
participation. But it is evident, as I think, that the distribution of the
primal perfume to the Beings above ourselves, as beitig more Divine,
is, as it were, nearer, and manifests and distributes itself better to
their luminous transparency, and overflows without stint the healthy
capacity of their minds for its reception, and enters them much more
abundantly. But as regards the subordinate minds, which are not so
receptive, it piously conceals the highest vision and participation,
and is distributed in a Divinely fixed proportion, in fragrance
corresponding to the recipients. Amongst the holy Beings, then, who
are above us, the highest exalted order of the Seraphin is
represented under the figure of the twelve wings, as established and
fixed around Jesus, giving itself to the most blessed contemplation
as far as permissible, and filled with spiritual distributions through
holy receptions, and, to 1 Cant. i. 3. s a Cor. ii. 14.
 ECCLESIASTICAL HIERARCHY. 76 speak after the manner
of men, crying aloud, with never silent lips, the frequent Hymn of
Praise.^ For the sacred knowledge of the celestial minds is both
untiring and possesses the Divine love without intermission, and is at
the same time superior to all baseness and forgetfulness. Whence,
as I think, that phrase, '* unceasing cry," suggests their perpetual
and persistent science, and conception of things Divine, with full
determination and thanksgiving. Now we have, as I think,
sufficiently contemplated, in the description of the Heavenly
Hierarchy, the distinctive features of the incorporeal Seraphin,
Divinely described in the Scriptures, under sensible figures,
explanatory of the spiritual Beings; and we have made them evident
to your intellectual vision. Nevertheless, as they who stand
reverently around the Hierarch, reflect that same order, the highest
of all in science, we will now view their most Godlike glory with
unearthly visions. Their numberless faces then, and many feet,
demonstrate, as I think, their property of viewing the Divine
illumination from many sides, and their conception of the good
things of God, as ever ^ active and abundantly receptive. But the
sixfold arrangement of the wings, of which the Scripture speaks,
does not, as I think, denote a sacred number, but that the first, and
second, and last of the spiritual and Godlike powers of the highest
existence and Order around God are elevating, and entirely free, and
supermundane. Hence the most holy wisdom of the Scriptures, when
Divinely describing the formation of the wings, places the wings
around the heads,^ and the middle, and their feet, suggesting their
complete covering with wings, and their faculty of leading to the
Truly Existing. But if they cover their heads and their feet, and fly by
their middle wings only ; bear this religiously in mind, that the Order,
so far exalted above the highest Beings, is circumspect respecting
the more lofty and deep of its conceptions, and raises itself, in due
proportion by its middle wings, to the vision of God ; placing its own
proper life under the Divine yokes, and by these is well directed to
the knowledge of itself. But as regards the statement of Holy
Scripture, that " one cried out to the other," that shows, I think, that
they impart to each other ungrudgingly their own visions of God.
And this we. should deem worthy of religious recollection, that the
Hebrew word in the Holy Scriptures names the most holy Seraphin,
by an explanatory appellation signifying their glowing and seething,
in a Divine and ever moving life. I^ then, as those who have learned
Hebrew say, the most ^ Isaiah vi. 3. > Isaiah vi. 2.
 76 ECCLESIASTICAL HIERARCHY. Divine Seraphin are
named by the Word of God, ''glowing" and " heating," by a name
expressive of their essentiai condition, they possess, according to
the symbolical description of the Divine Myrrh, ever moving powers,
calling into evidence its distribution of exhilarating perfumes. For the
incomprehensible, benign Being loves to be moved by the glowing
and most pure minds into manifestation, and imparts its most Divine
breathings in cheerful distributions to those who thus devoutly call it
forth. Thus the most exalted Order of celestial Beings did not fail to
recognize ^ the supremely Divine Jesus when He descended for the
purpose of being sanctified, but contemplates Him lowering Himself
in our nature through Divine and inexpressible goodness ; and when
it had seen Him sanctified in a manner befitting man, from the
Father * and Himself ^ and the Holy Spirit,* recognized their own
supreme Head as being essentially unchanged in whatever He did,
according to His supreme Deity. Hence the teaching of the sacred
symbols places the Seraphin near the Divine Myrrh when it is being
consecrated, recognizing and describing the Christ as unchanged in
the complete incarnation amongst us in the truth of our nature. And
what is still more Divine, it uses the Divine Myrrh for the perfecting
of every religious function, distinctly shewing, according to the
Divine saying, the sanctified Sanctifier as always the same in Himself
throughout the whole course of His Divine Beneficence. Wherefore
the completing gift and grace of the Divine regeneration is
completed in the Divine perfecting of the Myrrh. Hence, as I think,
the Hierarch pouring the Myrrh upon the purifying font, in the form
of a cross, brings to view for contemplative eyes the Jesus
descending to death itself through the cross,^ for our birth in God,
and drawing up from the jaws of a destructive death, by the same
Divine and resistless descent, those who, according to the
mysterious saying, " are baptized into His death," * from the former
gulf of a destructive ^ death, and renewing them to a godly and
eternal existence.^ But further, the perfecting unction of the Myrrh
gives to him who has been initiated in the most sacred initiation of
the birth in God, the indwelling of the supremely Divine Spirit; the
sacred imagery of the symbols suggesting, as I think, the gift of the
Divine Spirit, by Him Who for our sakes has been sanctified as man,
by the Divine Spirit, in an unaltered condition of His essential
Godhead. And bear this also most religiously in mindj that the Law
of the most holy completion completes the sacred consecration of
the Divine Altar by pure effusions of the most holy Myrrh. But the
work of God, at once supercelestial and 1 1 Tim. iii. i6. s John x. 36.
8 John xviL 19. * Rom. i. 4. * PhU. ii. 8. 6 Rom. vi. 3. ' Rom viii. a. ^
Rom. vi. 4.
 ECCLESIASTICAL HIERARCHY. 77 supernatural, is head and
being and perfecting power of all the deifying holiness within
ourselves. For if our most Divine Altar is Jesus — ^the supremely
Divine sanctification of the godly minds — in Whom, according to
the saying, *' being sanctified and mystically offered as a whole
burnt offering, we have access/'^ let us gaze with celestial eyes
upon the self-same Altar (in Whom things being perfected are
perfected and sanctified), as being perfected from the self-same
most Divine Myrrh. For the all-pure Jesus sanctifies Himself on our
behalf and fills us with every purification, since the things
completed^ in Him during the Divine economy, pass afterwards in
their beneficent effects to us, as children of God. Hence, as I think,
the Divine Leaders of our Hierarchy in conformity with an
Hierarchical conception received from God, have wisely named this
august service, completing of Myrrh — from *' being completed.'' As
one might say, completing of God — celebrating its Divine
completing work in both senses. For His completion is both the
sanctification of Himself as Man, on our behalf, and the completing
and sanctifying of all things, by His power as God. As for the sacred
melody of the inspiration of the God-rapt Prophets, it is called by
those who know Hebrew, " Praise of God," or " Praise ye the Lord."
Since then, every Divine manifestation and work of God is religiously
portrayed in the varied composition of the Hierarchical symbols, it is
not unbefitting to mention the Divinely moved song of the Prophets,
for it teaches at once, distinctly and reverently, that the beneficent
works of the Divine Goodness are worthy of devout praise. CAPUT V.
Concerning sacerdotal consecrations. Such, then, is the most Divine
perfecting work of the Myrrh. But it may be opportune, after these
Divine functions, to set forth the sacerdotal Orders and elections
themselves ; their powers, and energies, and consecrations, and the
triad of the superior Orders under them ; in order that the
harmonious Order of our Hierarchy may be demonstated as entirely
rejecting and excluding the disordered, the unregulated, and the
confused ; and, at the same time, manifesting the regulated, and
ordered, and well-established in the gradations of the sacred orders
within itself. Now we have shewn, as I think, in the Hierarchy
already celebrated by us, the threefold division of every Hierarchy —
when we affirmed, as our sacred tradition holds, that every
Hierarchical function is divided ^ Eph. iiL 12. > Observe the doctrine
of the Atonement.
 78 ECCLESIASTICAL HIERARCHY. iato (i) the most Divine
initiations, and (2) the inspired experts and teachers of them, (3)
and those who are being religiously initiated by them. Therefore the
most Divine Hierarchy of the heavenly Beings has for its initiation its
own proper and most immaterial conception of God and things
Divine, according to its capacity, and a complete likeness to God,
and a persistent habit of imitating God, as far as permissible. But its
illuminators and leaders to this sacred consecration are the very first
Beings around God. For these generously and proportionately
transmit to the sacred ranks, subordinate to themselves, the
knowledge given to themselves, and always deifying, by the self-
subsisting and supreme Deity, who governs the Divine minds that
impart wisdom to man. But the ranks who are subordinate to the
first Beings are, and are truly called, the initiated orders, as being
religiously conducted through those to the deifying illumination of
the supreme Deity. After this the heavenly and supermundane
Hierarchy, the supreme Deity gave the Hierarchy under the Law, for
the purpose of imparting its most holy gifts, for the benefit of our
race, as it were, to children,^ giving an apportioned light, so as not
to wound weak visions ; and copies,^ far from the Archetypes, and
hard to understand ^ ; and types, whose hidden meaning was not
easily discerned.^ Now the initiation of the Hierarchy under the Law
is the restitution to spiritual worship.^ Our conductors to this were
men religiously instructed as to the holy tabernacle^ by Moses, the
first initiator and Leader of the Hierarchs under the Law. Now, in
reference to this tabernacle, when describing, for purposes of
instruction, the Hierarchy under the Law, he called all the sacred
services of the Law an image of the type shewn to him in Mount
Sinai.^ But " initiated " are those who are being conducted from the
symbols of the Law, in proportion to their capacity, to a more perfect
revelation. The Word of God calls our Hierarchy the more perfect
revelation, naming it a fulfilment ^ of that, and a holy inheritance. It
is both celestial and legal, participating in common, as a mean
between extremes — ^with the former by spiritual contemplations,
and with the latter, because it is variegated by sensible signs, and
through these is reverently led to the Divine. There is likewise a
threefold division of the Hierarchy, which is divided into the most
holy services of the initiations, and into the Godlike ministers of holy
things, and those who are being conducted by them, according to
their capacity, to the holy rites. But each of the threefold divisions of
our Hierarchy, like that 1 GaL iv. 3. 2 Heb. x. i. * Num. adu 8. *
Rom. ii. ao. « John iv. 23. < Heb. ix. II. 7 Ex. xxv. 40. ^ Matt v. 17.
 ECCLESIASTICAL HIERARCHY. 79 of the Law, and of the
Hierarchy which is more Divine than ours, is arrang^ed as first,
middle, and last in rank, each carefully guarding the proportion of
religious rites, and the well-ordered fellowship which keeps in
harmonious order and binds all things together. The most holy
service of the initiations, regards the sacred cleansing of the
imperfect as a first Godlike rank — the illuminatmg instruction of
those who have been purified as the middle — the perfecting of
those who have been instructed in an exact knowledge of their own
revelations as the last, which is a summary of the two former. The
Order of Ministers, in the first rank, cleanses the uninitiated through
the initiations. In the middle rank, it imparts light to those who have
been cleansed ; and in the last, and highest of the ministering ranks,
it completes those who have been made partakers of the light, by
the perfect skill in the illuminations contemplated. The first rank^ of
those who are being initiated is that of those who are being purified
; the next is that of those who are being illuminated after
purification, who contemplate some sacred mysteries ^ ; but the
last, which is more Divine than the others, is that which is being
illuminated with the most perfecting science of the sacred
illuminations contemplated. The threefold rank of the holy service of
the initiations is celebrated, since the Birth in God is exhibited in the
oracles, as a purification and light-giving illumination; and the
initiation of the Synaxis and the Myrrh, as a perfecting knowledge
and science of the works of God, through which the unifying
elevation and most blessed communion towards the Godhead is
reverently perfected. But now let us next examine the sacerdotal
order, which is divided into a purifying, and illuminating, and
perfecting discipline. This, then, is the sacred Law of the Deity —
that, through the first, the second are conducted to its most Divine
Light. Do we not see the material substances of the elements, first
approaching, by preference, things which are more congenial to
themselves, and through these diffusing their own energy to other
things. Naturally, then, the head and foundation of all good order,
invisible, and visible, causes the Divinely wrought rays to approach
first the more Divine Beings, and through them^ as being more
transparent minds, and more properly adapted for reception and
transmission of Light, transmits his light and manifestations to those
who are subordinate, in proportions suitable to them. It is, then, the
function of these, the first contemplators, to exhibit ungrudgingly to
the next order, in proportion to their capacity, the Divine visions
reverently gazed upon by themselves, and to reveal the things
relating to the Hierarchy (since they have been abundantly
instructed with a complete science in all matters 1 Plato, Ph6d. i. 52.
« Plato, PhW. i. 54.
 80 ECCLESIASTICAL HIERARCHY. relating to their own
Hierarchy, and have received the eflfectual power of instruction),
and to impart sacred gifts according to capacity of reception, since
they possess Hierarchical completeness in the highest degree of
knowledge and attainment The Divine order of the Hierarchs, then,
is the first of the contemplative orders; but it is, at the same time,
highest and^ lowest; inasmuch as every order of our Hierarchy is
summed '^up and fulfilled in it. For as we see every Hierarchy is
terminated in Jesus, thus we see each order summed up in its own
godly Hierarch. Now the power of the Hierarchical order permeates
the whole sacred body, and through every one of the sacred Orders
performs the mysteries of its proper Hierarchy. But pre-eminently to
this, the Divine institution assigned the more Divine Services of the
Sanctuary, rather than to the other Orders, for his special work. For
these are the perfecting images of the supremely Divine Power,
completing all the most Divine symbols and all the sacred orders. For
though some of the august symbols are consecrated by the Priests,
yet never will the Priest effect the Divine Birth without the most
Divine Myrrh ; nor will he consecrate the mysteries of the Divine
Communion, unless the symbols of Communion have been placed
upon the most Divine Altar. But neither will he be Priest himself,
unless he has been designated to this by the Hierarchical
consecrations. Hence the Divine Institution has uniquely assigned
the dedication of the Hierarchical orders, and the consecration of the
Divine Myrrh, and the complete consecration of the Altar, to the
perfecting powers of the inspired Hierarchs. It is, then, the
Hierarchical Order which is furnished with the perfecting faculty,
which preeminently completes the perfecting functions of the
Hierarchy, and reveals lucidly the sciences of the holy mysteries, and
teaches their proportions, and sacred conditions and powers. The
illuminated order of the Priesis, however, conducts those who are
being initiated, under the direction of the inspired Hierarch, to the
Divine visions of the initiations, and in co-operation with this,
reverently ministers its own religious ministrations. Whatever this
order may do, in shewing the works of God, through the most holy
symbols, and in perfecting those who draw nigh, in the Divine
contemplations, and in the participation in the hallowed initiations, it
yet sends to the Hierarch those who crave the exact knowledge of
the religious service which they have witnessed. The Order of the
Leitourgoi, that which purifies, whose function it is to separate the
unfit, previous to the Divine Service of the Priests, purifies those
who are drawing nigh, making them entirely pure from opposing
fashions, and suitable for the sanctifying vision and communion. For
which reason, during the service of Regeneration, the Leitourgoi
strip him who draws nigh of his old clothing, and even take off his
sandals, and make him stand
 ECCLESIASTICAL HIERARCHY. 81 towards the west for
renunciation. And again, they lead him back to the east (for they are
of the purifying order and function), commanding those who
approach to entirely cast away the coverings of their former life ;
and, showing the darkness of their former conduct, and teaching
those who have said farewell to darkness, to transfer their allegiance
to the Light. The Order of the Leitourgoi, then, is for purification,
leading those who have been purified to the bright services of the
Priests, both purifying and bringing to the Birth the uninitiated, by
the purifying illuminations and teachings of the oracles, and further,
sending away from the Priests the unholy, without respect of
persons. Wherefore the Hierarchical institution places them over the
holy gates, suggesting that the approach of those who come to holy
things must be with complete purification, and conducting the
approach to their reverent vision and communion, through the
purifying functions, and admitting them through these without spot
We have shewn, then, that the order of the Hierarchs is perfecting
and compleHng — ^that of the Priests illuminating and conducting
to the light — that of the Leitourgoi purifying and discriminating ;
that is to say, the Hierarchical order is appointed not only to perfect
but at the same time to enlighten and to purify. The rank of the
Priests has within itself, along with the illuminating, the purifying
science. For the inferior cannot step over to the superior functions,
and in addition to this it is not permitted for them to undertake such
quackery as that. But the more Divine Orders, in conjunction with
their own, possess also the sacred science of the subordinate orders.
Nevertheless, since the sacerdotal orders are images of Divine
Energies, they are arranged in Hierarchical distinctions, shewing in
themselves the regulated illuminations into the first and middle and
last sacred energies and orders of the well regulated and
unconfused order of the Divine Energies ; manifesting, as I have
said, in themselves the well ordered and unconfused character of the
Divine Energies. For since the supreme Deity first cleanses the '
Minds which He may enter, then enlightens, and when enlightened,
perfects them to a Godlike perfection ; naturally the Hierarchical
image of the Divine divides itself into well defined orders and
functions, shewing clearly the Divine Energies firmly established
without confusion in most hallowed and unmixed ranks. Now, since
we have spoken as permitted to us, of the sacerdotal orders and
completeness, their powers and energies, let us now contemplate
their most holy consecrations as well as we can. 11. — Mystery of
sacerdotal consecrations. The Hierarch, being led to the Hierarchical
consecration after he has bent both his ^ knees before the Altar, has
upon his head
 82 ECCLESIASTICAL HIERARCHY. the God-transmitted
oracles, and the Hierarch's right hand, and in this manner is
consecrated ^ by the Hierarch who consecrates him with all holy
invocations. The Priest, after he has bent both his knees before the
Divine Altar, has the Hierarch's right hand upon his head, and in this
manner is dedicated * by the Hierarch ordaining him with hallowing
invocations. But the Leitourgos, after he has bent the one of two
knees before the Divine Altar, has upon his head the right hand of
the Hierarch who ordains him, being ordained ^ by him with the
consecrating invocations used in the ordination of the Leitourgoi.
Upon each of them the cruciform seal * of the ordaining Hierarch is
impressed, and at each ordination the sacred proclamation of name
takes place, and the concluding salutation, since every sacerdotal
person present, and the Hierarch who ordained, salute him who has
been consecrated to any of the aforenamed Hierarchical orders. in.
— Contemplation. These thingis, then, are common to the Hierarch,
and to the Priests, and to the Leitourgoi — the conducting to the
Divine Altar and kneeling — the imposition of the Hierarch's right
hand — the cruciform seal — the announcement of name — the
completing salutation. But the special and select rite for the
Hierarchs \s the placing of the oracles upon the head, since the
subordinate orders have not this — but for the Priests the beading of
both knees, since the consecration of the Leitourgoi has not this —
for the Leitourgoi, as has been said, bend the one of two knees only.
The conducting and kneeling before the Divine Altar suggests to
those who are being sacerdotally consecrated that their own life is
entirely placed under God as Author of consecration, and that their
whole intellectual self approaches to Him all pure and hallowed, and
that it is of one likeness ; and, as far as possible, meet for the Divine
and most hallowed Victim^ and Altar, which purifies through
religious ministrations the Godlike mind. But the imposition of the
Hierarch's right hand signifies at once the protection of the primal
consecrator, by whom, as holy children, they are cherished
paternally, whilst it gives them the sacerdotal habit and function, and
drives away their opposing powers. But it teaches at the same time
also that all sacerdotal operations are effectual in so far as those
who have been consecrated are acting under God, and have Him as
Leader in every respect of their own life. But the signing with the
sign of the Cross manifests the inaction of all the impulses of the
flesh, and the life of Divine imitation which looks unflinchingly to the
life of Jesus, at once ^ djrorcXciovrot. ' oyiaseroi. ' rcXcc^v/Acyor .
^ cr^poyU. ' Christ.
 ECCLESIASTICAL HIERARCHY. 83 manly and most godly,
Who has come even to the Cross and death, with a supremely Divine
sinlessness, and stamps those who thus live as of the same likeness
by the cruciform image of his own sinlessness. But the Hierarch calls
aloud the name of the consecrations and of the consecrated. The
mysterious meaning of which is, that the holy consecrator, beloved
of God, makes manifest the supremely Divine choice — not of his
own accord, or by his own favour, leading those who are
consecrated to the sacerdotal consecration, but as being moved by
God to all the Hierarchical dedications. Thus Moses, the consecrator
under the Law, does not lead Aaron, his brother, to sacerdotal
consecration, though thinking him both beloved of God and
hallowed, until moved by God to this, in submission to God as chief
consecrator, he completed by Hierarchical rites the sacerdotal
consecration.^ But our supremely Divine and first consecrator (for
Jesus, out of His great love to man, became even this), did '' not
glorijfy Himself," as the Scriptures say, but He Who said to Him,
"Thou* art Priest for ever after the order of Melchizedek." Wherefore
also He Himself^ when leading the disciples to sacerdotal
consecration, although, being as God, chief consecrator, nevertheless
refers the Hierarchical completion of the work of consecration to His
most holy Father, and the supremely Divine Spirit, by admonishing
the disciples not to depart from Jerusalem, but to " await the
promise of the Father, which ye heard of me, that ye shall be
baptized in the Holy Ghost."' And indeed, the coryphaeus of the
disciples himself, with the ten, of the same rank and Hierarchy with
himself, when he proceeded to the sacerdotal completion of the
number of the disciples to twelve, reverently left the selection to the
Supreme Deity, saying, " Shew * whom Thou hast chosen," and
received him, who was Divinely designated by the Divine choice, into
the number of the twelve Hierarchs. Now concerning the Divine lot,
which fell as a Divine intimation upon Matthias, others have
expressed another view, not correctly, as I think, but I will express
my own sentiment For it seems to me that the Scriptures name " lot
" as a certain gift from God, pointing out to that Hierarchical Choir,
him who was designed by the Divine election. More particularly
because the Divine Hierarch must not perform the sacerdotal
consecration of his own motion ; but, as subject to God, moving him
to accomplish these consecrations, with religious rites and heavenly
intimations. Now the salutation at the end of the consecration has a
religious significance. For all the members of the sacerdotal orders
present, as well as the Hierarch who has consecrated them, salute 1
Ex. xxiz. 4. ^ Ps. ex. 4. . * Acts i. 4, 5. ^ Acts i. 24. i
 84 ECCLESIASTICAL HIERARCHY. the men ordained. For
when by sacerdotal habits and dispositions, and by Divine call and
dedication, a religious mind has attained to sacerdotal consecration,
he is dearly loved by the most holy orders of the same rank ;
elevated, as he is, to a most Godlike comeliness; loving the minds
similar to himself, and religiously loved by them in return. Hence it is
that the mutual sacerdotal salutation is performed, proclaiming the
religious communion of minds of like character, and their loving
benignity towards each other, which keeps, by sacerdotal training,
their most Godlike comeliness in complete perfection. These things,
as I said, are common to the whole sacerdotal consecration. The
Hierarch, however, as a distinctive mark, has the oracles most
reverently placed upon his head. For since the perfecting function
and science of the whole Priesthood is conferred upon the inspired
Hierarchs by the supremely Divine and perfecting goodness,
naturally the Divinely transmitted oracles are placed upon the heads
of the Hierarchs—oracles which explain completely and scientifically
all theology — work of (jod, manifestation of God, sacred word,
sacred work : in one word, all the Divine and sacred works and
words bequeathed to our Hierarchy by the beneficent Deity. Since
the Godlike Hierarch, having partaken entirely of the whole
Hierarchical power, will not only be illuminated in the true and God-
transmitted science of all the holy words and works committed to
the Hierarchy, but will also transmit them to others by Hierarchical
teaching, and will perfect in most Divine knowledge and the highest
instruction, through his power as Hierarch, all the most perfecting
functions of the whole Priesthood. But the distinctive feature of the
ordination of Priests, as contrasted with the ordination of the
Leitourgoi, is the bending of the two knees, as that order bends only
the one, and is consecrated by this religious symbol. The bending
denotes the submissive approach of the man who draws nigh, who
places under God that which is religiously presented. But since, as
we have often said, the three orders of the consecrators, through
the three most holy initiations and functions, preside over the three
orders of the initiated, and accomplish or religiously perform their
saving approach under the Divine yoke, naturally the order of
Deacons, as being merely puritive, religiously performs the one
approach of those who are being purified^ placing it under the
Divine Altar, as though the minds who are being purified were being
transcendently hallowed in himself. But the Priests bend both their
knees, because those who are religiously brought nigh by them are
not only being purified, but have been religiously perfected by their
most luminous instructions into a contemplative habit and power.
But the Hierarch, bending both his knees, has upon his bead the
God-transmitted oracles, as leading, through his office of Hierarch,
those who have been purified by £e
 ECCLESIASTICAL HIERARCHY. 86 Leitourgoi, and
enlightened by the Priests, to the exact knowledge of the things
contemplated by them, in proportion to their capacities ; and
through this knowledge perfecting those who are brought nigh, into
the most complete holiness of which they are capable. CAPUT VI.
Concerning the Ranks of the Initiated, These, then, are the
sacerdotal ranks and vocations, their powers, and functions, and
consecrations. We must next explain the Triad of the ranks initiated,
which are subordinate to them. We affirm then that the multitudes
who are dismissed from the Divine Services and Consecrations,
which we have mentioned, are Orders undergoing a course of
purification; for one is being moulded and fashioned to a living
existence, by the Deacons through the oracles which bring to birth;
another is already called back to the holy life, from which it had
departed, by the wholesome discipline of the good oracles ; another,
as being already terrorized through want of manliness by opposing
fears, is being fortified by the strengthening oracles ; another, as
being led back from evil counsels to holy efforts ; and another as
having been led back, indeed, but not yet having a chaste fixedness
in more Godlike habits and tranquillity. For these are the Orders
under purification, by the nursing and purifying powers of the
Leitourgoi. These, the Leitourgoi perfect, by their sacred powers, for
the purpose of their being brought, after their complete cleansing, to
the contemplation and participation in the most luminous Divine
Services. The middle is the contemplative order, which participates in
certain Divine Offices in all purity, according to its capacity, and is
assigned to the Priests for its enlightenment. For it is evident, in my
opinion, that this order, after having been cleansed from all unholy
impurity, and when it has acquired the immovable steadfastness of
its own mind in perfect purity, is led back, through priestly functions,
to the habit and power of contemplation, and communicates in the
most Divine symbols, filled with all holy joy in their contemplations
and communions, mounting to the Divine love of their highest
knowledge, through their instructions and functions, as far as their
capacity admits. This, I say, is the order of the holy people, which,
as having passed through complete purification, is deemed worthy,
as far as permissible, both of the reverent vision, and participation of
the most luminous Sacraments. But, the order higher than all the
initiated is the sacred order of the Monks, which, as regards an
entirely purified purification, with all its power and completely
 86 ECCLESIASTICAL HIERARCHY. purified energies, has
acquired a spiritual contemplation and participation in every Divine
Service, which it is permissible for it to contemplate ; and is being
conducted by the most perfecting functions of the Hierarchs, and
taught by their inspired illuminations and hierarchical traditions
respecting the Divine Services of the holy Sacraments, viewed by
them, according to their capacity, and elevated by their sacred
science, to the most perfecting perfection of which they are capable.
Hence our Divine leaders have deemed them worthy of sacred
appellations. Some, indeed, call them " Therapeutae," but others "
Monks," from their pure service and fervid devotion to the true God;
and from the undivided and unified life, as making them one, by
folding together their divided qualities into a God-like isolation, and
God-loving perfection. Wherefore the Divine institution accorded
them a perfecting grace, and deemed them worthy of a certain
invocation for their consecration — ^not hierarchical — for that is
con6ned to the sacerdotal orders alone, but hallowing,^ as being
hallowed, by the pious Priests, by the hierarchical consecration in the
second degree. II. — Mysterion. Mystery of MoruisHc Consecration,
The Priest stands before the Divine Altar and religiously pronounces
the invocation for Monks. The Monk stands behind the Priest, neither
bends both knees, nor one of them, nor has upon his head the
Divinely transmitted oracles ; but only stands near the Priest, whilst
he pronounces upon him the mystical Benediction. When the Priest
has finished this, he approaches the man being consecrated, and
asks him first, if he bids farewell to all distractions — not of life only,
but also of imagination. Then he sets before him the most perfect
life, and warns him that it is his bounden duty to surpass the
ordinary life. When the initiated has promised steadfastly all these
things, and the Priest has signed him with the sign of the Cross, he
crops his hair. After an invocation to the threefold subsistence of the
Divine Beatitude, he strips o£f all his clothing, and clothes him anew,
and with all the holy men present salutes him, and administers to
him the supremely Divine Mysteries. III. — Contemplation, The fact
that he bends neither knee, nor has upon his head the Divinely
transmitted oracles, but stands by the Priest, whilst ^ itpovfyyuojg.
 ECCLESIASTICAL HIERARCHY. 87 pronouncing the
benediction for Monks, signifies that the monastic order is not for
the leading of others, but stands by Itself, in an isolated and holy
state, after the sacerdotal orders, and is readily conducted by them
as a follower to the Divine science of sacred things, according to its
capacity. The renunciation of the divided, not only lives, but even
imaginations, shews the most perfect love of wisdom in the Monks,
which exercises itself in the exact knowledge of the unifying
commandments. For it is not, as I said, of the middle order of those
who are initiated, but of the higher than all. Therefore many of the
things which are done without reproach by the middle order, are
forbidden in every way to the unified Monks —inasmuch as they are
under obligation to be unified to the One, and to be collected to a
sacred isolation, and to be transformed to the sacerdotal life, as far
as permissible, as possessing an affinity to it in many things, and as
being nearer to it, as compared with the rest of the ranks of the
initiated. But the sealing with the sign of the Cross, as we have
abready said, denotes the inaction of almost all the desires of the
flesh. The cropping of the hair shews the pure and unpretentious
life, which does not beautify the darkness within the mind by
overlarding it with smeared pretence, but shews it leads by itself to
the highest likeness of God, not by human attractions, but by single
and monastic. The casting aside of the former clothing, and taking
another, seems to show a transition from a middle sort of religious
life to the more perfect one ; just as, in the holy Birth from God, the
exchange of the clothing denoted the elevation of a purified life to a
contemplative and enlightened condition. But if even now the Priest
and all the religious present salute him who has been consecrated,
bear in mind the holy fellowship of those who carry the likeness of
God, who congratulate each other in a Divine rejoicing. But, as
consummation of all, the Priest invites him who has been
consecrated to the supremely Divine Communion, shewing through
religious ordinance that the consecrated, if he would really attain to
the monastic and uniform elevation, he will not merely be
contemplative of the sacred mysteries in their essential nature, nor