Question 4

Flow ought we to think of the Πού Evkons, and of the adoration of the Sarnts ?

The Saints being, and acknowledged by the Catholic Church to be, intercessors, as hath been said in Eighth Chapter, it is time to say that we honour them as friends of God, and as praying for us to the God of all. And the honour we pay them is twofold ;—according to one manner which we call hyperdulia, we honour the Mother of God the Word. For though indeed the Theotokos be servant + of the only God, yet is she also His Mother, as having borne in the flesh one of the Trinity ;4 wherefore also is she hymned, as being beyond compare, above as well all Angels as Saints ; wherefore, also, we pay her the adoration of hyperdulia. But according to the other

t Cf the hymn, ‘O Only-begotten.’ See ‘The Divine Liturgies,’ page 247. London: 1894.

manner, which we call dulia, we adore, or rather honour, the holy Angels, Apostles, Prophets, Martyrs, and, in fine, all the Saints.

Moreover, we adore and honour the wood of the precious and life-giving Cross, whereon our Saviour underwent this world-saving passion, and the sign of the life-giving Cross, the Manger at Bethlehem, through which we have been delivered from irrationality,t the place of the Skull [Calvary], the life-giving Sepulchre, and the other holy objects of adoration ; as well the holy Gospels, as the sacred vessels, wherewith the unbloody Sacrifice is performed. And by annual commemorations, and _ popular festivals, and sacred edifices and offerings ; we do respect and honour the Saints.

And then we adore, and honour, and kiss the Eikons of our Lord Jesus Christ, and of the most holy Theotokos, and of all the Saints, also of the holy Angels, as they appeared to some of the Forefathers and Prophets. We also represent the All-holy Spirit, as He appeared, in the form of a dove.

t ᾽Αλογία. In allusion to the manger out of which the

irrational (ἄλογα) animals eat their food.

And if some say we commit idolatry in adoring the Saints, and the Eikons of the Saints, and the other things, we regard it as foolish and frivolous. For we worship with latria*™ the only God in Trinity, and none other; but the Saints we honour upon two accounts: firstly, for their relation to God,t since we honour them for His sake; and for themselves, because they are living images of God. But that which is for themselves hath been defined as of dulia. But the holy Eikons [we adore] relatively,t since the honour paid to them is referred to their prototypes. For he that adoreth the Eikon doth, through the Eikon, adore the prototype; and the honour paid to the Eikon is not at all divided, or at all separated from that of him that is pourtrayed, and is done unto the same, like that done unto a royal embassy.

And what they adduce from Scripture in support of their novelties, doth not help them as they would, but rather appeareth agreeable to) \us., For, we, when’ reading the » Divine Scriptures, examine the occasion and person,

the example and cause. Wherefore, when we contemplate God Himself saying at one time, ‘Thou shalt not make to thyself any idol, or likeness; neither shalt thou adore them, nor serve them;’ and at another, commanding that Cherubim should be made;+ and further, that oxen and lions t were placed in the Temple, we do not rashly consider the import of these things. For faith is not in assurance; but, as hath been said, considering the occasion and other circumstances, we arrive at the right interpretation of the same; and we conclude that, ‘Thou shalt not make to thyself any idol, or likeness,’ is the same as saying, ‘Thou shalt not adore strange (αοάς,Ἰ or rather, ‘Thou shalt not commit idolatry. For so both the custom obtaining in the Church from Apostolic times of adoring the holy Eikons relatively is maintained, and the worship of latria reserved for God alone; and God doth not appear to speak contrarily to Himself. For if the Scrip-

eR Ags ee WCUL. AV. δα:

TUM XX Vey) τοι t 3 Reigns [1 Kings] vii, 29. ΄

punctuation in preference to that of Kimmel.

ture saith [absolutely], ‘Thou shalt not make,’ ‘Thou shalt not adore,’ we fail to see how God afterwards permitted likenesses to be made, even though not for adoration. Wherefore, since the commandment concerneth idolatry only, we find serpents, and lions, and oxen, and Cherubim made, and figures and likenesses ; among which Angels appear, as having been adored.

And as to the Saints whom they bring forward as saying, that it is not lawful to adore Eikons; we conclude that they rather help us; since they in their sharp disputations inveighed, as well against those that adore the holy Eikons with latria, as against those that bring the eikons of their deceased relatives into the Church, and subjected to anathema those that so do; but not against the right adoration, either of the Saints, or of the holy Eikons, or of the precious Cross, or of the other things of which mention hath been made ; especially since the holy Eikons have been in the Church, and have been adored by the Faithful, even from the times of the Apostles, as is recorded and proclaimed by very many ; with whom and after whom the Seventh Holy

(Ecumenical Synod putteth to shame all heretical impudence.

Since it giveth us most plainly to understand that it behoveth to adore the Holy Eikons, and what have been mentioned above. And it anathematiseth, and subjecteth to excommunication, as well those that adore the Eikons with latria as those that say that the Orthodox commit idolatry in adoring the Eikons. We also, therefore, do anathematise with them such as adore either Saint, or Angel, or Eikon, or Cross, or Relic of Saints, or sacred Vessel, or Gospel, or aught else that is in heaven _ above, or aught on the earth, or in the sea, with latria; and we ascribe adoration with latria to the only God in Trinity. And we anathematise those that say that the adoration of Eikons is the latria of Eikons,t and who adore them not, and honour not the Cross, and the Saints, as the Church hath delivered.,

Now we adore the Saints and the Holy Eikons, in the manner declared ; and pourtray them in adornment of our temples, and that they may be the books of the unlearned, and for them to imitate the virtues of the Saints ;

L

and for them to remember, and have an increase of love, and be vigilant in ever calling upon the Lord, as Sovereign and Father, but upon the Saints, as his servants, and our helpers and mediators.

And so much as to the Chapters and Questions of Cyril. But the heretics do find fault with even the prayers of the pious unto God, for we know not why they should calumniate those of the Monks only, Moreover, that prayer is a conversation with God, and a petitioning for such good things as be meet for us, from Him of whom we hope to receive, an ascent too of the mind unto God, and a pious expression of our purpose towards God, a seeking what is above, the support of a holy soul, a worship most acceptable to God, a token of repentance, and of steadfast hope, we do know; and prayer is made either with the mind alone, or with the mind and voice; thereby engaging in the contemplation of the goodness and mercy of God, of the unworthiness of the petitioner, and in thanksgiving, and in realising the promises attached to obedience to God.

And it is accompanied by faith, and hope,

and perseverance, and observance of the commandments ; and, as already said, is a petition- ing for heavenly things; and it hath many fruits, which it is needless to enumerate; and it is made continually, and is accomplished either in an upright posture, or by kneeling. And so great is its efficacy, that it is acknowledged to be both the nourishment and the life of the soul. And all this is gathered from Divine Scripture; so that if any ask for demonstration thereof, he is like a fool, or a blind man, who disputeth about the sun’s light at the hour of noon, and when the sky is clear.

But the heretics, wishing to leave nothing unassailed that Christ hath enjoined, carp at this also. But being ashamed thus openly to impiously maintain as much concerning prayer, they do not forbid it to be made at all, but are distributed at the prayers of the Monks; and they act thus, that they may raise in the simple-minded a hatred towards the Monks; so that they may not endure even the sight of them, as though they were profane and innovators, much less allow the dogmas of the pious and Orthodox faith to be taught by them. For the adversary is

wise as to evil, and ingenious in inventing calumnies. Wherefore his followers also—such as these heretics especially—are not so much anxious about piety, as desirous of ever involving men in an abyss of evils, and of estranging them into places, which the Lord taketh not under his care.

They should be asked therefore, what are the prayers of the Monks; and if they can shew that the Monks do anything entirely different from themselves, and not in accordance with the Orthodox worship of Christians, we also will join with them, and say, not only that the Monks are no Monks, but also no Christians. But if the Monks set forth particularly Τ the glory and wonders of God, and continually, and unremittingly, and at all times, as far as is possible for man, proclaim the Diety, with hymns and doxologies ; now singing, forsooth, parts of Scripture, and now gathering hymns out of Scripture, or at least giving utterance to what is agreeable to the same; we must acknowledge that they perform a work apostolical and _ prophetical, or rather that of the Lord.

Wherefore, we also, in singing the Paracletiké, the Triodion, and the Menzon, perform a work in no wise unbecoming Christians. For all such Books discourse of the Diety as one, and yet of more than one personality, and that even in the Hymns; now gathered out of the Divine Scriptures, and now according fo the direction: of ‘the Spirit; and in) order Paw ini the) melodies,’ the; words) maybe paralleled by other words, we sing parts of Scripture; moreover, that it may be quite plain that we always sing parts of Scripture, to every one of our Hymns, called a Troparion, t we add a verse of Scripture. And

Paris edit. has: ‘Ita de Divinitate Graci loquuntur, eo quod una est trina.’

1 The Troparia of the Eastern Church answer rather to the Antiphons of the West than to the Hymns, a few having been translated and serving as such in Western Missals and Breviaries. Those for the Eight Tones comprise nearly the whole of a book, called from the circum- stance the Octoechos. Of this there are two forms—(1) the Great Octoechos (called also the Paracletiké), a folio volume containing the Troparia for all the seven days of the week; and (2) the Little Octoechos, consisting of those for the Lord’s-day only, and mainly the work of S. John of Damascus. A folio volume, called the Pentecostarion, containeth those for the weeks from the Pasch until the second Sabbath after Pentecost. Other Tro-

if we sing, or read the Thecara [Threasury], or other prayers composed by the Fathers of old; let them say what there is in these which is blasphemous, or not pious, and we with them will prosecute these [Monks].

But if they say this only, that to pray continually and unremittingly is wrong, what have they to do with us? Let them contend with Christ—as indeed they do contend—who spake the parable of the unjust judge, how that prayer should be made continually ; and taught us to watch and pray,f in order to escape trials, and to stand before the Son of man.{ Let them contend with Paul, [who] in the [5th] Chapter§ of the First [Epistle]

paria for the ten weeks before the Pasch are contained in a like folio volume, called from the fact that the Canons at this season consist, for the most part, of three Odes only, the Triodion. While the Troparia for the several days of the Twelve Months of the Year are contained in a book, called from the circumstance the Menzon, a folio volume being assigned to each Month—‘Tables of the Apostles and Gospels for Lord’s-days and Feasts throughout the Year, and of the Kathismata of the Psalter, according to the Use of the Greek Church, together with a Paschalion for forty years.’ Compiled by J. N. W. B. Robertson. London: 1898. Pages 3, 4. MUR e XV NG αι Tt Mark xiii., 33. pilsuke xxi 16. WES Wena.

to the Thessalonians, and elsewhere in many places [exhorteth to pray unremittingly]. 1 forbear to mention the divine leaders of the Catholic Church, from Christ until us; for to put these [heretics] to shame sufficeth the accord) ος ; the .Forefathers,:, Apostles, and Prophets concerning prayer.

If, therefore, what the Monks do is what the Apostles and Prophets did; and, we may say, what the holy Fathers and Forefathers of Christ Himself did; it is manifest that the prayers of the Monks are fruits of the Holy Spirit, the giver of graces. But the novelties which the Calvinists have blasphemously introduced concerning God and divine things, perverting, mutilating, and abusing the Divine Scriptures, are sophistries and inventions of the devil.

Unavailing too is the assertion, that the Church cannot, without violence and tyranny, appoint fasts and abstinence from certain meats. For the Church for the mortification of the flesh and all the passions, and acting most rightly, carefully appointeth prayer and fasting, of which* all the Saints have been

Bw eky

lovers and examples; through which* our adversary the devilt+t being overthrown by the grace from on high, together with his armies and his hosts—the race’ that is set before the pious is the more easily accomplished. In making these provisions the undefiled Church everywhere useth neither violence nor tyranny; but exhorteth, admonisheth, and teacheth, in accordance with Scripture, and persuadeth by the power of the Spirit,

And to what hath been mentioned a certain fellow at Charenton—we mean the _beforementioned Claud—addeth certain other ridi- culous objections against us, and unworthy of any consideration; but what hath been said by him we regard as idle tales; and the man himself we consider as a trifler and altogether illiterate. For from [the time of] Photius what vast numbers have there been, and there are now, in the Eastern Church, eminent for wisdom, and theology, and_holiness, by the power of the Spirit.

And it is most absurd [to argue] that

because certain of the Eastern Priests keep the Holy Bread in wooden vessels, within the Church, but without the Bema, hung on one of the columns; that, therefore, they do not acknowledge the real and true transmutation of the bread into the Body of the Lord. For that certain of the poor Priests do keep the Lord’s Body in wooden vessels, we do not deny; for truly Christ is not honoured by stones and marbles ; but asketh for a sound purpose and a clean heart.

And this is what happened to Paul. ‘For we have,’ saith he, ‘the treasure in earthern vessels.’ But where particular Churches able, as with us here in Jerusalem, the Lord’s Body is honourably kept within the Holy Bema of such Churches, and a seven-light lamp always kept burning before it.

Ἁπα αω.. tempted) το. wonder) ο it may bel that’ the heretics; have’: seen),,/the Lord’s Body hanging in some Churches without the Bema, because perhaps the walls of the Bema were unsafe on account of age, and so have arrived at these absurd conclusions; but they did not notice Christ pourtrayed on the

apse* of the Holy Bema as a babe [lying] in the Paten; so that they might have known, how that the Easterns do not represent that there is in the Paten a type, or grace, or aught else, but the Christ Himself; and so believe that the Bread of the Eucharist is naught else, but becometh substantially the Body Itself of the Lord, and so maintain the truth.

But concerning all these things it hath been treated at large and most lucidly in what is called The Confession of the Eastern Church, by George, of Chios, from Coresius in his [Treatises] concerning the Mysteries, and of predestination, and of grace, and of free-will,f and of the intercession and adoration of Saints, and of the adoration of Eikons, and in the Refutation composed by him of the illicit Synod of the heretics holden on a certain occasion in Flanders, and in many other [Treatises]; by Gabriel, of Peloponnesus, Metropolitan of Philadelphia ; and by Gregory Protosyncellus of Chios in his [Treatises] concerning the Mysteries; by Jeremias, the Most Holy Patri-

work on the Mass, and again in Rock’s ‘ Hierurgia.’

arch of Constantinople, in three dogmatic and Synodical Letters to the Lutherans of Tübingen in Germany ; by John, Priest, and C¢cono- mus of Constantinople, surnamed Nathaniel ; by Meletius Syrigus, of Crete, in the Orthodox Refutation composed by him of the Chapters and Questions of the said Cyril; by Theophanes, Patriarch of Jerusalem, in his dogmatic Epistle to the Lithuanians, and in innumerable other [Epistles]. And before these hath it been spoken most excellently of these matters by Symeon, of Thessalonica, t and before him by all the Fathers, and by the Œcumenical Synods, by ecclesiastical historians too; and even by writers of secular history under the Christian Autocrats of Rome, have these matters been mentioned incidently; by all of whom, without any controversy, the aforesaid were received from the Apostles; whose traditions, whether by writing, or by word, have through the Fathers descended until us. Further, the argument derived from the heretics also confirmeth the aforesaid. For the Nestorians after the year of Salvation, 428, the Armenians too, and the Copts, and the

Ῥωξολάνους, 7 Migne’s P. G., tom. 155.

Syrians, and further even the Ethiopians, who dwell at the Equator, and beyond this towards the tropics of Capricorn, whom those that are there commonly call Campesii, after the year

. . of the Incarnation broke away from the Catholic Church; and each of these hath as peculiar only its heresy, as all know from the Acts of the Gécumenical Synods. Albeit, as concerning the purpose and number -of the Sacred Mysteries, and all what hath been said above—except their own particular heresy, as hath been said—they entirely believe with the Catholic Church ; as we see with our own eyes every hour, and learn by experience and conversation, here in the Holy City of Jerusalem, in which there either dwell, or are continually sojourning, vast numbers of them all, as well learned, such as they have, as illiterate.

Let, therefore, prating and innovating heretics keep silence, and not endeavour by stealing some sentences, [as] against us, from the Scriptures and the Fathers, to cunningly bolster up falsehood, as all apostates and heretics have ever done; and let them say

this one thing only, that in contriving excuses* for sins they have chosen to speak wickedness against God,f and blasphemies against the Saints.

EPILOGUE.

Let us briefly suffice for the reputation of the falsehoods of the adversaries, which they have devised against the Eastern Church, alleging in support of their falsehoods the incoherent and impious Chapters of the said Cyril. And let it not be for a sign to be contradicted} of those heretics that unjustly calumniate us, as though they spake truly; but for a sign to be believed, that is for reformation of their innovations, and for their return to the Catholic and Apostolic Church ; in which their forefathers also were of old, and assisted at those Synods and contests against heretics, which these now reject and revile. For it was unreasonable on their part, especially as they considered themselves to be wise, to have listened to men that were lovers of self; and profane, and that spake not from the. Holy Spirit, but from the prince of lies,

Cre Psy cxlifexli. . 4. Τομ Bs: Ixxive [Πχαν.], 6. i Cf Luke ii., 34.

and to have forsaken the Holy, Catholic, and Apostolic Church, which God hath purchased with the Blood of His own Son; and to have abandoned her. For otherwise there will overtake those that have separated from the Church the pains that are reserved for heathens and publicans; but the Lord who hath ever protected her against all enemies, will not neglect the Catholic Church; to Him be glory and dominion unto the ages of the ages. Amen. Mf

——

In the year of Salvation 1672, on the 16th

[day] of the month of March, in the Holy City of Jerusalem :—

I, DosirHeus, by the mercy of God, Patriarch of the Holy City of Jerusalem and of all Palestine, declare and confess this to be the faith of the Eastern Church.

I, DorotueEus, of Petra, defining, have signed.

ParTHENIUS, Metropolitan of Holy Nazareth.

J, JoasapH, most humble Metropolitan of Ptolemais and Polisidon, and Proedrus of Czesaria in Palestine, have signed.

Cfo νους IKK NOs

I, Νπορηντύῦς, humble Metropolitan of Holy Bethlehem, declare.

I, CuristopuLtus, humble Archbishop οἱ Gaza, and locum tenens of Joannicus, the most God-beloved Archbishop of the Holy Grotto, defining, have signed.

ΑΝΤΟΝΥ, most humble Archbishop of Lydda.

I, CurIsTOPHER, sinful Archbishop of Neapolis, and Proedrus of Sebaste, have signed.

I, DanreL, Hiero-Monk, Great Archimandrite of the Holy Sepulchre, agreeing with all the above, have signed.

I, Cyriz, Hiero-Monk, and Great Protosyncellus of Jerusalem, and Prohegumen of the Monastery of the Holy Sepulchre at Trebizond, have signed.

I, Metetius, unworthy Hiero-Monk, and Archimandrite, and Apocrisiarius of the Holy and Life-giving Sepulchre to Pagratius the most pious King of the Iberi, and to the most illustrious Sovereigns of Colchis, and of Gruria, together with all the Local+ Synod of Upper Iberia, defining, have signed.

I, Josern, Hiero-Monk, of Emparatasielnes,

Kathhegumen of the Monastery of the Iberi at Jerusalem, agree.

I, Grecory, Hiero-Monk, Kathhegumen of Holy Bethlehem, have signed.

I, Azpernius, Hiero-Monk, and Kathhegumen of the venerable and royal Monastery of the Archangel, have signed.

DaniEL, Hiero-Monk, Kathhegumen of the Holy Lavra of Saint Sabbas.

I, Dionysius, Hiero-Monk, and Hegumen of Saint Elias, agree.

I, Arsentus, Hiero-Monk, and Kathhegumen of Saint George at Pezala, have signed.

Neopuytus, Hiero- Monk, Kathhegumen of Saint Thecla.

Grrmanus, Hiero-Monk, and Ephemerius of the Holy Sepulchre.

I, Cattrnicus, Hiero-Monk, Spiritual Director] of the Nuns, have signed.

I), Azarias, Great ) Archdeacon. of Jeérusalem, with the other Hiero-Deacons, do agree.

Macarius, Hiero-Monk, Kathhegumen of the Precursor.

I, Assakum, Skevophylax of the Holy Sepulchre, have signed.

DanteEL, Hiero-Monk, and Syncellus of Jerusalem. .

I, Timotueus, from Great Russia, do confess this to be our faith, and that of the Eastern Church.

I, Micwaet, Priest, Great C#conomus, believe and confess this to be our faith, which the Apostolic and Orthodox Church commandeth, and enjoineth. Szened 1 Arabic.

Isaac, Priest, Great Skevophylax. Szened im Arabi.

MicuakEL, Priest, Great Sacellarius. Szgned nm Arabtec.

Mosss, Priest, Great Sacellarius.t+

Sourour, Priest, Protopope. Szgned in Aravte.

Eias, Priest, G£conomus of Lydda.

SULEYMAN, Priest, Géconomus of Ramplius.

Axsip (Acaptus), Priest, Protopope of Lydda, with the Priests that are with me. Szgned nm Arabtec.

I, Germanus, Hiero-Monk, and Exarch of the Archbishop of Joppa, agree.

the Minor Sacellarius.

M

GEORGE, Priest, GEconomus of Cesaria in Palestine. Szgned 1 Arabze.

SyMEON, Priest, Ephemerius of Saint Elias on [Mount] Carmel. Szgned in Arabzc.

I, Grecory, Priest, Protosyncellus of Moldavia, confess this to be our Catholic faith, and that of the Eastern Church.

I, ΞΕΕΑΡΗΙΜ, Hiero-Deacon, from Miletus, do declare the same.

I, Gennapius, Hiero-Monk, Syncellus οί Jerusalem, have signed.

Mosss, Priest, GAconomus of Neapolis. Szgned nm Arabtec.

J, ΡΗΠ,ΕΜΟΝ, Hiero-Monk, and Archimandrite, and Procurator* of the Most Holy Metropolis of Bostra, defining, have signed.

I, Macarius, Hiero-Monk, from Crete, and Preacher of the Holy and Sacred Gospel, and Legate,t of the Holy Sepulchre unto the Faithful in Macedonia, and Achaia, and Asia, have signed.

Jesus, Priest, Giéconomus of Holy Bethlehem.

GerorGE, Priest, and Ephemerius of the Holy Grotto.

Isas, Priest, and Ephemerius of the Holy Grotto.

ΤΕΕΕΜΙΑς, Priest, GEconomus of Pezala.

Cuores, [ Priest of Campempa, and GE conomus of Petra.

I, PascaLes, Priest, Ephemerius of the holy Mount Thabor, and Procurator of the Village thereof, and of the Village of Nain, and of the neighbourhood, have signed.

Lreontius, Exarch of Scythopolis.

GERMANUS, Hiero-Monk, Exarch or Procurator of Gabao and Ramala.

Acapius, Priest, G£conomus of Gaza, and the Priests and Deacons that are with me.

ATITHELAS, Logothetes of Remlius.

(«ΑΙΑΟΤΙΟΝ, Monk and Skevophylax.

I, GEorGE, Priest and CE conomus of Ptolemais, have signed.

I, GasrieEL, Hiero-Monk, Protosyncellus and Protospaltes of Jerusalem, to this Apology against heretics, which we have unanimously composed for our Catholic faith, have signed.

Justin, second of the Hiero-Deacons, and Domesticus of Jerusalem.

1905ΕΡΗ, Hiero-Deacon, and third of the Deacons.

Jacos, Hiero-Deacon.

Atuanasius, Hiero- Deacon.

JoacuEIm, Great Ecclesiarch.

JoacHErm, Hiero-Monk, Legate unto the Faithful at Catochris.

Lucian, Hiero-Monk, and Syncellus_ of Jerusalem.

Joun, Great Logothetes [of the Church] of the Resurrection. Szgned in Aradze.

CHALELES, son of Peter, Great Protonotary. Szoned in Aravre.

ΝΑςΕΕ, Primmicerius.

Antony, Lampadarius.

ATHITELES, Referendarius.

Cyrit, Hiero-Monk, Hegumen of Neochorius.

I, Joasapu, Hiero-Monk, Archimandrite of the Holy Sepulchre, and Apocrisiarius to Alexius, the most serene Autocrat of Moscovy, have

signed.

These presents, as above, with the proper signatures, to wit, and all particulars, have been entered in this codex of our Apostolic Throne for perpetual memory and assurance thereof, the! ροιμ. [άμν] ο (yilareh G7 2:0 jane. Dositheus, Patriarch of Jerusalem, have, with

our own hand, written the same, and do

make declaration thereof.

I, Nectarius, formerly Patriarch of Jerusalem, declare and confess this to be our faith, and that of the Eastern Church.