{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_49917/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_49917","id":"gutenberg_49917","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/49917","summary":null,"tags":["Category: History - Religious","Category: Philosophy & Ethics","Category: Religion/Spirituality","Icons -- Cult","Idols and images -- Worship","Mary, Blessed Virgin, Saint -- Assumption -- Sermons -- Early works to 1800"],"text":"Produced by Andrew Dunning.\n\nCreated from scans by the University of Toronto, available through the\nInternet Archive.\n\n\n\n\nTranscriber's Note\n\n\nMinor emendations have been made to punctuation and spelling.\n\n\n\n\n                           ST JOHN DAMASCENE\n\n\n\n\n_Imprimatur_\n\n                     _Herbertus Cardinalis Vaughan_\n\n                                     _Archiepiscopus Westmonasteriensis_\n\n\n_Die 12 Augusti 1898_\n\n\n\n\n                           ST JOHN DAMASCENE\n\n                                   ON\n\n                              HOLY IMAGES\n       ({~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER RHO\n U+03c1~}{~GREEK SMALL LETTER OMICRON WITH VARIA U+1f78~}{~GREEK SMALL\n  LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n  SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON WITH VARIA\n U+1f7a~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER\n  DELTA U+03b4~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER\n  ALPHA U+03b1~}{~GREEK SMALL LETTER BETA U+03b2~}{~GREEK SMALL LETTER\n  ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK\nSMALL LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\n SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK\n  SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI\n U+1fb6~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER\n  ALPHA WITH DASIA U+1f01~}{~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK\n    SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER ALPHA\n U+03b1~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER\n  EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA WITH PSILI U+1f30~}{~GREEK\n   SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER OMICRON WITH TONOS\n   U+03cc~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER ALPHA\n           U+03b1~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~})\n\n\n                              FOLLOWED BY\n\n                    THREE SERMONS ON THE ASSUMPTION\n    ({~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER OMICRON\n   U+03bf~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL\nLETTER MU U+03bc~}{~GREEK SMALL LETTER ETA U+03b7~}{~GREEK SMALL LETTER\n  SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER\n                         FINAL SIGMA U+03c2~})\n\n\n                   TRANSLATED FROM THE ORIGINAL GREEK\n\n                                   BY\n\n                             MARY H. ALLIES\n\n\n\n\n                                _London_\n\n                              THOMAS BAKER\n\n                           1 SOHO SQUARE, W.\n\n                                  1898\n\n\n\n\nTRANSLATOR'S PREFACE\n\n\n_A Treatise_ on Images will not be out of place in a public, which is\nconfusing the making of images with the making of idols. A great\nChristian of the eighth century found himself called upon to face an\nimperial Iconoclast. He would willingly have remained silent, but he\nwould not bury his talent of eloquence. He brought it forth and\nwitnessed to the teaching of the Church in language which present\n'exciting scenes' in Anglican churches brings home in the most forcible\nway. Our English image breakers are in the camp of Leo the Isaurian, who\nin the eighth century waged war against holy images, on the plausible\npretext that they withdrew honour from God. The seventh General Council\ncondemned his assault, and it determined the different kinds of worship,\nusing the Greek terms of latreia and douleia. The special champion of\nholy Images is St John Damascene, whose treatise is now published for\nthe first time in English. Every article in the creed has its special\ndefender. St John Damascene proclaims the Communion of Saints and the\nhonour of God through His chosen and favoured servants. No part of\nCatholic belief is a vain word, nor can the true children of the Church\nsay with their lips what they do not hold in their hearts. I believe in\nthe Communion of Saints follows upon I believe in God, so that the\nenemies of the Saints are the enemies of God. This is the doctrine which\nSt John Damascene traces back to the eternal ages before time was, in\nthe divine {~GREEK SMALL LETTER EPSILON WITH PSILI U+1f10~}{~GREEK SMALL\nLETTER IOTA U+03b9~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL\nLETTER OMEGA U+03c9~}{~GREEK SMALL LETTER NU U+03bd~} of the Father in\nthe Person of the Son. God, the Son, is the Image by essence, and then\nHe becomes a visible image or form in time, clothed in flesh and blood,\nshowing us by His own example that our worship of God is through\ncorporeal things. Again and again the Saint repeats that as we must not\nmake an image of the Invisible God, so neither must we refuse to look\nupon the Son, His Image, first in eternity, and then Incarnate.\n\nWhat are the consequences of rejecting divinely appointed images?\nHopeless and heart-destroying doubt caused by the undue exaltation of\nhumanity: in other words, creature, instead of divine, worship. We are\nso constituted that images we must have: our minds cannot reach God's\nthrone without the help of corporeal things. Agnosticism has said it. We\ncannot love what we do not know, and is not God unknowable? Halting\nformularies say it when they point to matter, which God has glorified,\nas inglorious. And halting formularies lead to halting souls, and to the\nproclamation of the strange device that religious truth is of no\nconsequence so long as men lead good lives.\n\nThe sermons on the Assumption were preached by the Saint in or about\n_a.d._ 727. According to Alban Butler, he had special reasons for\nhonouring the Mother of God. By her intercession he regained the use of\nhis strong right hand. It was a practical demonstration of Catholic\nteaching, We reach God most surely through those who love Him best, and\nthus the Protestant phrase, which expresses a purely Catholic thought\n'straight to God,' is exemplified in the Communion of Saints. St John's\nlanguage about the {~GREEK CAPITAL LETTER THETA U+0398~}{~GREEK SMALL\nLETTER EPSILON U+03b5~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\nSMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\nSMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ETA U+03b7~} will\nastonish those who stigmatise the love of her as a 'Roman corruption.'\nThe crowning triumph of the Assumption follows justly on the divine\nmaternity. Her body was all pure, because her all holy ({~GREEK SMALL\nLETTER PI U+03c0~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\nLETTER NU U+03bd~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\nLETTER GAMMA U+03b3~}{~GREEK SMALL LETTER IOTA WITH TONOS\nU+03af~}{~GREEK SMALL LETTER ALPHA U+03b1~}) soul made it the\nresting-place of our Lord. The Mother is so identified with the Son that\nher life is part of His. The tomb is not for her, and thus the writer of\nthe eighth century bears full testimony to Catholic tradition.\n\nAll believers are at one in wishing to reach God; the question is one of\ndetail. Which is the shortest road? St John Damascene speaks with the\nChurch when he says it is through the glorification of matter in the\nPerson of the Eternal Word. Either give matter its proper place, or take\naway matter which the Lord Himself has exalted, and we are no longer\ncomposite beings, but spirits ill at ease in a material world. Take away\nthe King's army, and you uncrown the King Himself. Forget His Mother,\nand with her the connecting link between earth and heaven. Then we may\nbe heathens once more, groping after the unknown God, and our latter\nstate will be more appalling than the heathendom of old, before the\nlight had appeared to illumine earth's dark places.\n\n\n\n\nCONTENTS\n\n\n    PART I. APOLOGIA OF ST JOHN DAMASCENE AGAINST THOSE WHO DECRY HOLY\n    IMAGES .........................................................   1\n    PART II. THE SAME ..............................................  55\n    PART III. THE SAME .............................................  87\n    SERMON I. ON THE ASSUMPTION .................................... 147\n    SERMON II. THE SAME ............................................ 171\n    SERMON III. THE SAME ........................................... 201\n\n\n\n\nPART I.\nAPOLOGIA OF ST JOHN DAMASCENE AGAINST THOSE WHO DECRY HOLY IMAGES.\n\n\n_With_ the ever-present conviction of my own unworthiness, I ought to\nhave kept silence and confessed my shortcomings before God, but all\nthings are good at the right time. I see the Church which God founded on\nthe Apostles and Prophets, its corner-stone being Christ His Son, tossed\non an angry sea, beaten by rushing waves, shaken and troubled by the\nassaults of evil spirits. I see rents in the seamless robe of Christ,\nwhich impious men have sought to part asunder, and His body cut into\npieces, that is, the word of God and the ancient tradition of the\nChurch. Therefore I have judged it unreasonable to keep silence and to\nhold my tongue, bearing in mind the Scripture warning:--'If thou\nwithdrawest thyself, my soul shall not delight in thee,' and 'If thou\nseest the sword coming and dost not warn thy brother, I shall require\nhis blood at thy hand.' Fear, then, compelled me to speak; the truth was\nstronger than the majesty of kings. 'I bore testimony to Thee before\nkings,' I heard the royal[1] David saying, 'and I was' not ashamed. No,\nI was the more incited to speak. The King's command is all powerful over\nhis subjects. For few men have hitherto been found who, whilst\nrecognising the power of the earthly king to come from above, have\nresisted his unlawful demands.\n\nIn the first place, grasping as a kind of pillar, or foundation, the\nteaching of the Church, which is our salvation, I have opened out its\nmeaning, giving, as it were, the reins to a well-caparisoned charger.[2]\nFor I look upon it as a great calamity that the Church, adorned with her\ngreat privileges and the holiest examples of saints in the past, should\ngo back to the first rudiments, and fear where there is no fear. It is\ndisastrous to suppose that the Church does not know God as He is, that\nshe degenerates into idolatry, for if she declines from perfection in a\nsingle iota, it is as an enduring mark on a comely face, destroying by\nits unsightliness the beauty of the whole. A small thing is not small\nwhen it leads to something great, nor indeed is it a thing of no matter\nto give up the ancient tradition of the Church held by our forefathers,\nwhose conduct we should observe, and whose faith we should imitate.\n\nIn the first place, then, before speaking to you, I beseech Almighty\nGod, to whom all things lie open, who knows my small capacity and my\ngenuine intention, to bless the words of my mouth, and to enable me to\nbridle my mind and direct it to Him, to walk in His presence straightly,\nnot declining to a plausible right hand, nor knowing the left. Then I\nask all God's people, the chosen ones of His royal priesthood, with the\nholy shepherd of Christ's orthodox flock, who represents in his own\nperson Christ's priesthood, to receive my treatise with kindness. They\nmust not dwell on my unworthiness, nor seek for eloquence, for I am only\ntoo conscious of my shortcomings. They must consider the thoughts\nthemselves. The kingdom of heaven is not in word but in deed. Conquest\nis not my object. I raise a hand which is fighting for the truth--a\nwilling hand under the divine guidance. Relying, then, upon substantial\ntruth as my auxiliary, I will enter on my subject matter.\n\nI have taken heed to the words of Truth Himself:--'The Lord thy God is\none.' And 'Thou shalt fear the Lord thy God, and shalt serve Him only,\nand thou shalt not have strange gods.' Again, 'Thou shalt not make to\nthyself a graven thing, nor the likeness of anything that is in heaven\nabove, or in the earth beneath'; and 'Let them be all confounded that\nadore graven things.' Again, 'The gods that have not made heaven and\nearth, let them perish.' In this way God spoke of old to the patriarchs\nthrough the prophets, and lastly, through His only-begotten Son, on\nwhose account He made the ages. He says, 'This is eternal life, that\nthey may know Thee, the only true God, and Jesus Christ whom Thou didst\nsend.' I believe in one God, the source of all things, without\nbeginning, uncreated, immortal, everlasting, incomprehensible, bodiless,\ninvisible, uncircumscribed,[3] without form. I believe in one\nsupersubstantial being, one divine Godhead in three entities, the\nFather, the Son, and the Holy Ghost, and I adore Him alone with the\nworship of latreia. I adore one God, one Godhead but three Persons, God\nthe Father, God the Son made flesh, and God the Holy Ghost, one God. I\ndo not adore creation more than the Creator, but I adore the creature\ncreated as I am, adopting creation freely and spontaneously that He\nmight elevate our nature and make us partakers of His divine nature.\nTogether with my Lord and King I worship Him clothed in the flesh, not\nas if it were a garment or He constituted a fourth person of the\nTrinity--God forbid. That flesh is divine, and endures after its\nassumption. Human nature was not lost in the Godhead, but just as the\nWord made flesh remained the Word, so flesh became the Word remaining\nflesh, becoming, rather, one with the Word through union ({~GREEK SMALL\nLETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\nLETTER THETA U+03b8~}' {~GREEK SMALL LETTER UPSILON WITH DASIA\nU+1f51~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER OMICRON\nWITH TONOS U+03cc~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\nLETTER TAU U+03c4~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\nLETTER SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\nLETTER NU U+03bd~}). Therefore I venture to draw an image of the\ninvisible God, not as invisible, but as having become visible for our\nsakes through flesh and blood. I do not draw an image of the immortal\nGodhead. I paint the visible flesh of God, for it is impossible to\nrepresent a spirit ({~GREEK SMALL LETTER PSI U+03c8~}{~GREEK SMALL\nLETTER UPSILON U+03c5~}{~GREEK SMALL LETTER CHI U+03c7~}{~GREEK SMALL\nLETTER ETA WITH VARIA U+1f74~}), how much more God who gives breath to\nthe spirit.\n\nNow adversaries say: God's commands to Moses the law-giver were, 'Thou\nshalt adore the Lord thy God, and thou shalt worship him alone, and thou\nshalt not make to thyself a graven thing that is in heaven above, or in\nthe earth beneath.'\n\nThey err truly, not knowing the Scriptures, for the letter kills whilst\nthe spirit quickens--not finding in the letter the hidden meaning. I\ncould say to these people, with justice, He who taught you this would\nteach you the following. Listen to the law-giver's interpretation in\nDeuteronomy: 'And the Lord spoke to you from the midst of the fire. You\nheard the voice of His words, but you saw not any form at all.' And\nshortly afterwards: 'Keep your souls carefully. You saw not any\nsimilitude in the day that the Lord God spoke to you in Horeb from the\nmidst of the fire, lest perhaps being deceived you might make you a\ngraven similitude, or image of male and female, the similitude of any\nbeasts that are upon the earth, or of birds that fly under heaven.' And\nagain, 'Lest, perhaps, lifting up thy eyes to heaven, thou see the sun\nand the moon, and all the stars of heaven, and being deceived by error\nthou adore and serve them.'\n\nYou see the one thing to be aimed at is not to adore a created thing\nmore than the Creator, nor to give the worship of latreia except to Him\nalone. By worship, consequently, He always understands the worship of\nlatreia. For, again, He says: 'Thou shalt not have strange gods other\nthan Me. Thou shalt not make to thyself a graven thing, nor any\nsimilitude. Thou shalt not adore them, and thou shalt not serve them,\nfor I am the Lord thy God.' And again, 'Overthrow their altars, and\nbreak down their statues; burn their groves with fire, and break their\nidols in pieces. For thou shalt not adore a strange god.' And a little\nfurther on: 'Thou shalt not make to thyself gods of metal.'\n\nYou see that He forbids image-making on account of idolatry, and that it\nis impossible to make an image of the immeasurable, uncircumscribed,\ninvisible God. You have not seen the likeness of Him, the Scripture\nsays, and this was St Paul's testimony as he stood in the midst of the\nAreopagus: 'Being, therefore, the offspring of God, we must not suppose\nthe divinity to be like unto gold, or silver, or stone, the graving of\nart, and device of man.'\n\nThese injunctions were given to the Jews on account of their proneness\nto idolatry. Now we, on the contrary, are no longer in leading strings.\nSpeaking theologically, it is given to us to avoid superstitious error,\nto be with God in the knowledge of the truth, to worship God alone, to\nenjoy the fulness of His knowledge. We have passed the stage of infancy,\nand reached the perfection of manhood. We receive our habit of mind from\nGod, and know what may be imaged and what may not. The Scripture says,\n'You have not seen the likeness of Him.' What wisdom in the law-giver.\nHow depict the invisible? How picture the inconceivable? How give\nexpression to the limitless, the immeasurable, the invisible? How give a\nform to immensity? How paint immortality? How localise mystery? It is\nclear that when you contemplate God, who is a pure spirit, becoming man\nfor your sake, you will be able to clothe Him with the human form. When\nthe Invisible One becomes visible to flesh, you may then draw a likeness\nof His form. When He who is a pure spirit, without form or limit,\nimmeasurable in the boundlessness of His own nature, existing as God,\ntakes upon Himself the form of a servant in substance and in stature,\nand a body of flesh, then you may draw His likeness, and show it to\nanyone willing to contemplate it. Depict His ineffable condescension,\nHis virginal birth, His baptism in the Jordan, His transfiguration on\nThabor, His all-powerful sufferings, His death and miracles, the proofs\nof His Godhead, the deeds which He worked in the flesh through divine\npower, His saving Cross, His Sepulchre, and resurrection, and ascent\ninto heaven. Give to it all the endurance of engraving and colour. Have\nno fear or anxiety; worship is not all of the same kind. Abraham\nworshipped the sons of Emmor, impious men in ignorance of God, when he\nbought the double cave for a tomb. Jacob worshipped his brother Esau and\nPharao, the Egyptian, but on the point of his staff[4] He worshipped, he\ndid not adore. Josue and Daniel worshipped an angel of God; they did not\nadore him. The worship of latreia is one thing, and the worship which is\ngiven to merit another. Now, as we are talking of images and worship,\nlet us analyse the exact meaning of each. An image is a likeness of the\noriginal with a certain difference, for it is not an exact reproduction\nof the original. Thus, the Son is the living, substantial, unchangeable\nImage of the invisible God, bearing in Himself the whole Father, being\nin all things equal to Him, differing only in being begotten by the\nFather, who is the Begetter; the Son is begotten. The Father does not\nproceed from the Son, but the Son from the Father. It is through the\nSon, though not after Him, that He is what He is, the Father who\ngenerates. In God, too, there are representations and images of His\nfuture acts,--that is to say, His counsel from all eternity, which is\never unchangeable. That which is divine is immutable; there is no change\nin Him, nor shadow of change. Blessed Denis (the Carthusian) who has\nmade divine things in God's presence his study, says that these\nrepresentations and images are marked out beforehand. In His counsels,\nGod has noted and settled all that He would do, the unchanging future\nevents before they came to pass. In the same way, a man who wished to\nbuild a house, would first make and think out a plan. Again, visible\nthings are images of invisible and intangible things, on which they\nthrow a faint light. Holy Scripture clothes in figure God and the\nangels, and the same holy man (Blessed Denis) explains why. When\nsensible things sufficiently render what is beyond sense, and give a\nform to what is intangible, a medium would be reckoned imperfect\naccording to our standard, if it did not fully represent material\nvision, or if it required effort of mind. If, therefore, Holy Scripture,\nproviding for our need, ever putting before us what is intangible,\nclothes it in flesh, does it not make an image of what is thus invested\nwith our nature, and brought to the level of our desires, yet invisible?\nA certain conception through the senses thus takes place in the brain,\nwhich was not there before, and is transmitted to the judicial faculty,\nand added to the mental store. Gregory, who is so eloquent about God,\nsays that the mind which is set upon getting beyond corporeal things, is\nincapable of doing it. For the invisible things of God since the\ncreation of the world are made visible through images. We see images in\ncreation which remind us faintly of God, as when, for instance, we speak\nof the holy and adorable Trinity, imaged by the sun, or light, or\nburning rays, or by a running fountain, or a full river, or by the mind,\nspeech, or the spirit within us, or by a rose tree, or a sprouting\nflower, or a sweet fragrance.\n\nAgain, an image is expressive of something in the future, mystically\nshadowing forth what is to happen. For instance, the ark represents the\nimage of Our Lady, Mother of God,[5] so does the staff and the earthen\njar. The serpent brings before us Him who vanquished on the Cross the\nbite of the original serpent; the sea, water, and the cloud the grace of\nbaptism.\n\nAgain, things which have taken place are expressed by images for the\nremembrance either of a wonder, or an honour, or dishonour, or good or\nevil, to help those who look upon it in after times that we may avoid\nevils and imitate goodness. It is of two kinds, the written image in\nbooks, as when God had the law inscribed on tablets, and when He\nenjoined that the lives of holy men should be recorded and sensible\nmemorials be preserved in remembrance; as, for instance, the earthen jar\nand the staff in the ark. So now we preserve in writing the images and\nthe good deeds of the past. Either, therefore, take away images\naltogether and be out of harmony with God who made these regulations, or\nreceive them with the language and in the manner which befits them. In\nspeaking of the manner let us go into the question of worship.\n\nWorship is the symbol of veneration and of honour. Let us understand\nthat there are different degrees of worship. First of all the worship of\nlatreia, which we show to God, who alone by nature is worthy of worship.\nThen, for the sake of God who is worshipful by nature, we honour His\nsaints and servants, as Josue and Daniel worshipped an angel, and David\nHis holy places, when he says, 'Let us go to the place where His feet\nhave stood.' Again, in His tabernacles, as when all the people of Israel\nadored in the tent, and standing round the temple in Jerusalem, fixing\ntheir gaze upon it from all sides, and worshipping from that day to\nthis, or in the rulers established by Him, as Jacob rendered homage to\nEsau, his elder brother, and to Pharao, the divinely established ruler.\nJoseph was worshipped by his brothers. I am aware that worship was based\non honour, as in the case of Abraham and the sons of Emmor. Either,\nthen, do away with worship, or receive it altogether according to its\nproper measure.\n\nAnswer me this question. Is there only one God? You answer, 'Yes, there\nis only one Law-giver.' Why, then, does He command contrary things? The\ncherubim are not outside of creation; why, then, does He allow cherubim\ncarved by the hand of man to overshadow the mercy-seat? Is it not\nevident that as it is impossible to make an image of God, who is\nuncircumscribed and impassible, or of one like to God, creation should\nnot be worshipped as God. He allows the image of the cherubim who are\ncircumscribed,[6] and prostrate in adoration before the divine throne,\nto be made, and thus prostrate to overshadow the mercy-seat. It was\nfitting that the image of the heavenly choirs should overshadow the\ndivine mysteries. Would you say that the ark and staff and mercy-seat\nwere not made? Are they not produced by the hand of man? Are they not\ndue to what you call contemptible matter? What was the tabernacle\nitself? Was it not an image? Was it not a type and a figure? Hence the\nholy Apostle's words concerning the observances of the law, 'Who serve\nunto the example and shadow of heavenly things.' As it was answered to\nMoses, when he was to finish the tabernacle: 'See' (He says), 'that thou\nmake all things according to the pattern which was shown thee on the\nMount.' But the law was not an image. It shrouded the image. In the\nwords of the same Apostle, the law contains the shadow of the goods to\ncome, not the image of those things. For if the law should forbid\nimages, and yet be itself a forerunner of images, what should we say? If\nthe tabernacle was a figure, and the type of a type, why does the law\nnot prohibit image-making? But this is not in the least the case. There\nis a time for everything.\n\nOf old, God the incorporeal and uncircumscribed was never depicted. Now,\nhowever, when God is seen clothed in flesh, and conversing with men, I\nmake an image of the God whom I see. I do not worship matter, I worship\nthe God of matter, who became matter for my sake, and deigned to inhabit\nmatter, who worked out my salvation through matter. I will not cease\nfrom honouring that matter which works my salvation. I venerate it,\nthough not as God. How could God be born out of lifeless things? And if\nGod's body is God by union ({~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK\nSMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER THETA U+03b8~}' {~GREEK\nSMALL LETTER UPSILON WITH DASIA U+1f51~}{~GREEK SMALL LETTER PI\nU+03c0~}{~GREEK SMALL LETTER OMICRON WITH TONOS U+03cc~}{~GREEK SMALL\nLETTER SIGMA U+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\nLETTER ALPHA U+03b1~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\nLETTER IOTA U+03b9~}{~GREEK SMALL LETTER NU U+03bd~}), it is immutable.\nThe nature of God remains the same as before, the flesh created in time\nis quickened by a logical and reasoning soul. I honour all matter\nbesides, and venerate it. Through it, filled, as it were, with a divine\npower and grace, my salvation has come to me. Was not the thrice happy\nand thrice blessed wood of the Cross matter? Was not the sacred and holy\nmountain of Calvary matter? What of the life-giving rock, the Holy\nSepulchre, the source of our resurrection: was it not matter? Is not the\nmost holy book of the Gospels matter? Is not the blessed table matter\nwhich gives us the Bread of Life? Are not the gold and silver matter,\nout of which crosses and altar-plate and chalices are made? And before\nall these things, is not the body and blood of our Lord matter? Either\ndo away with the veneration and worship due to all these things, or\nsubmit to the tradition of the Church in the worship of images,\nhonouring God and His friends, and following in this the grace of the\nHoly Spirit. Do not despise matter, for it is not despicable. Nothing is\nthat which God has made. This is the Manichean heresy. That alone is\ndespicable which does not come from God, but is our own invention, the\nspontaneous choice of will to disregard the natural law,--that is to\nsay, sin. If, therefore, you dishonour and give up images, because they\nare produced by matter, consider what the Scripture says: And the Lord\nspoke to Moses, saying, 'Behold I have called by name Beseleel, the son\nof Uri, the son of Hur, of the tribe of Juda. And I have filled him with\nthe spirit of God, with wisdom and understanding, and knowledge in all\nmanner of work. To devise whatsoever may be artificially made of gold,\nand silver, and brass, of marble and precious stones, and variety of\nwood. And I have given him for his companion, Ooliab, the son of\nAchisamech, of the tribe of Dan. And I have put wisdom in the heart of\nevery skilful man, that they may make all things which I have commanded\nthee.' And again: 'Moses said to all the assembly of the children of\nIsrael: This is the word the Lord hath commanded, saying: Set aside with\nyou first fruits to the Lord. Let every one that is willing and hath a\nready heart, offer them to the Lord, gold, and silver, and brass,\nviolet, and purple, and scarlet twice dyed, and fine linen, goat's hair,\nand ram's skins died red and violet, coloured skins, selim-wood, and oil\nto maintain lights and to make ointment, and most sweet incense, onyx\nstones, and precious stones for the adorning of the ephod and the\nrational. Whosoever of you is wise, let him come, and make that which\nthe Lord hath commanded.' See you here the glorification of matter which\nyou make inglorious. What is more insignificant than goat's hair or\ncolours? Are not scarlet and purple and hyacinth colours? Now, consider\nthe handiwork of man becoming the likeness of the cherubim. How, then,\ncan you make the law a pretence for giving up what it orders? If you\ninvoke it against images, you should keep the Sabbath, and practise\ncircumcision. It is certain that 'if you observe the law, Christ will\nnot profit you. You who are justified in the law, you are fallen from\ngrace.' Israel of old did not see God, but we see the Lord's glory face\nto face.\n\nWe proclaim Him also by our senses on all sides, and we sanctify the\nnoblest sense, which is that of sight. The image is a memorial, just\nwhat words are to a listening ear. What a book is to the literate, that\nan image is to the illiterate. The image speaks to the sight as words to\nthe ear; it brings us understanding. Hence God ordered the ark to be\nmade of imperishable wood, and to be gilded outside and in, and the\ntablets to be put in it, and the staff and the golden urn containing the\nmanna, for a remembrance of the past and a type of the future. Who can\nsay these were not images and far-sounding heralds? And they did not\nhang on the walls of the tabernacle; but in sight of all the people who\nlooked towards them, they were brought forward for the worship and\nadoration of God, who made use of them. It is evident that they were not\nworshipped for themselves, but that the people were led through them to\nremember past signs, and to worship the God of wonders. They were images\nto serve as recollections, not divine, but leading to divine things by\ndivine power.\n\nAnd God ordered twelve stones to be taken out of the Jordan, and\nspecified why. For he says: 'When your son asks you the meaning of these\nstones, tell him how the water left the Jordan by the divine command,\nand how the ark was saved and the whole people.' How, then, shall we not\nrecord on image the saving pains and wonders of Christ our Lord, so that\nwhen my child asks me, 'What is this?' I may say, that God the Word\nbecame man, and that for His sake not Israel alone passed through the\nJordan, but all the human race gained their original happiness. Through\nHim human nature rose from the lowest depths of the earth higher than\nthe skies, and in His Person sat down on the throne His Father had\nprepared for Him.\n\nBut the adversary says: 'Make an image of Christ or of His mother who\nbore Him ({~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ETA WITH\nPERISPOMENI U+1fc6~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK\nSMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK\nSMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\nSMALL LETTER OMICRON WITH TONOS U+03cc~}{~GREEK SMALL LETTER KAPPA\nU+03ba~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER NU\nU+03bd~}), and let that be sufficient.' O what folly this is! On your\nown showing, you are absolutely against the saints. For if you make an\nimage of Christ and not of the saints, it is evident that you do not\ndisown images, but the honour of the saints. You make statues indeed of\nChrist as of one glorified, whilst you reject the saints as unworthy of\nhonour, and call truth a falsehood. 'I live,' says the Lord, 'and I will\nglorify those who glorify Me.' And the divine Apostle: therefore now he\nis not a servant, but a son. 'And if a son, an heir also through God.'\nAgain, 'If we suffer with Him, that we also may be glorified:' you are\nnot waging war against images, but against the saints. St John, who\nrested on His breast, says, that we shall be like to Him: just as a man\nby contact with fire becomes fire, not by nature, but by contact and by\nburning and by participation, so is it, I apprehend, with the flesh of\nthe Crucified Son of God. That flesh, by participation through union\n({~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA WITH\nPSILI U+1f00~}{~GREEK SMALL LETTER THETA U+03b8~}' {~GREEK SMALL LETTER\nUPSILON WITH DASIA U+1f51~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL\nLETTER OMICRON WITH TONOS U+03cc~}{~GREEK SMALL LETTER SIGMA\nU+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ALPHA\nU+03b1~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA\nU+03b9~}{~GREEK SMALL LETTER NU U+03bd~}) with the divine nature, was\nunchangeably God, not in virtue of grace from God as was the case with\neach of the prophets, but by the presence of the Fountain Head Himself.\nGod, the Scripture says, stood in the synagogue of the gods, so that the\nsaints, too, are gods. Holy Gregory takes the words, 'God stands in the\nmidst of the gods,' to mean that He discriminates their several merits.\nThe saints in their lifetime were filled with the Holy Spirit, and when\nthey are no more, His grace abides with their spirits and with their\nbodies in their tombs, and also with their likenesses and holy images,\nnot by nature, but by grace and divine power.\n\nGod charged David to build Him a temple through his son, and to prepare\na place of rest. Solomon, in building the temple, made the cherubim, as\nthe book of Kings says. And he encompassed the cherubim with gold, and\nall the walls in a circle, and he had the cherubim carved, and palms\ninside and out, in a circle, not from the sides, be it observed. And\nthere were bulls and lions and pomegranates. Is it not more seemly to\ndecorate all the walls of the Lord's house with holy forms and images\nrather than with beasts and plants? Where is the law declaring 'thou\nshalt not make any graven image'? But Solomon receiving the gift of\nwisdom, imaging heaven, made the cherubim, and the likenesses of bulls\nand lions, which the law forbade. Now if we make a statue of Christ, and\nlikenesses of the saints, does not their being filled with the Holy\nGhost increase the piety of our homage? As then the people and the\ntemple were purified in blood and in burnt offerings, so now the Blood\nof Christ giving testimony under Pontius Pilate, and being Himself the\nfirst fruits of the martyrs, the Church is built up on the blood of the\nsaints. Then the signs and forms of lifeless animals figured forth the\nhuman tabernacle, the martyrs themselves whom they were preparing for\nGod's abode.\n\nWe depict Christ as our King and Lord, and do not deprive Him of His\narmy. The saints constitute the Lord's army. Let the earthly king\ndismiss his army before he gives up his King and Lord. Let him put off\nthe purple before he takes honour away from his most valiant men who\nhave conquered their passions. For if the saints are heirs of God, and\nco-heirs of Christ, they will be also partakers of the divine glory of\nsovereignty. If the friends of God have had a part in the sufferings of\nChrist, how shall they not receive a share of His glory even on earth?\n'I call you not servants,' our Lord says, 'you are my friends.' Should\nwe then deprive them of the honour given to them by the Church? What\naudacity! What boldness of mind, to fight God and His commands! You, who\nrefuse to worship images, would not worship the Son of God, the Living\nImage of the invisible God, and His unchanging form. I worship the image\nof Christ as the Incarnate God; that of Our Lady ({~GREEK SMALL LETTER\nTAU U+03c4~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI U+1fc6~}{~GREEK\nSMALL LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER THETA\nU+03b8~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER\nOMICRON U+03bf~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\nOMICRON WITH DASIA AND OXIA U+1f45~}{~GREEK SMALL LETTER KAPPA\nU+03ba~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\nUPSILON U+03c5~}), the Mother of us all, as the Mother of God's Son;\nthat of the saints as the friends of God. They have withstood sin unto\nblood, and followed Christ in shedding their blood for Him, who shed His\nblood for them. I put on record the excellencies and the sufferings of\nthose who have walked in His footsteps, that I may sanctify myself, and\nbe fired with the zeal of imitation. St Basil says, 'Honouring the image\nleads to the prototype.' If you raise churches to the saints of God,\nraise also their trophies. The temple of old was not built in the name\nof any man. The death of the just was a cause of tears, not of feasting.\nA man who touched a corpse was considered unclean, even if the corpse\nwas Moses himself. But now the memories of the saints are kept with\nrejoicings. The dead body of Jacob was wept over, whilst there is joy\nover the death of Stephen. Therefore, either give up the solemn\ncommemorations of the saints, which are not according to the old law, or\naccept images which are also against it, as you say. But it is\nimpossible not to keep with rejoicing the memories of the saints. The\nHoly Apostles and Fathers are at one in enjoining them. From the time\nthat God the Word became flesh He is as we are in everything except sin,\nand of our nature, without confusion. He has deified our flesh for ever,\nand we are in very deed sanctified through His Godhead and the union of\nHis flesh with it. And from the time that God, the Son of God,\nimpassible by reason of His Godhead, chose to suffer voluntarily He\nwiped out our debt, also paying for us a most full and noble ransom. We\nare truly free through the sacred blood of the Son pleading for us with\nthe Father. And we are indeed delivered from corruption since He\ndescended into hell to the souls detained there through centuries and\ngave the captives their freedom, sight to the blind, and chaining the\nstrong one.[7] He rose in the plenitude of His power, keeping the flesh\nof immortality which He had taken for us. And since we have been born\nagain of water and the Spirit, we are truly sons and heirs of God. Hence\nSt Paul calls the faithful holy; hence we do not grieve but rejoice over\nthe death of the saints. We are then no longer under grace, being\njustified through faith, and knowing the one true God. The just man is\nnot bound by the law. We are not held by the letter of the law, nor do\nwe serve as children, but grown into the perfect estate of man we are\nfed on solid food, not on that which conduces to idolatry. The law is\ngood as a light shining in a dark place until the day breaks. Your\nhearts have already been illuminated, the living water of God's\nknowledge has run over the tempestuous seas of heathendom, and we may\nall know God. The old creation has passed away, and all things are\nrenovated. The holy Apostle Paul said to St Peter, the chief of the\nApostles:[8] 'If you, being a Jew, live as a heathen and not a Jew, how\nwill you persuade heathens to do as Jews do?' And to the Galatians: 'I\nwill bear witness to every circumcised man that it is salutary to fulfil\nthe whole law.'\n\nOf old they who did not know God, worshipped false gods. But now,\nknowing God, or rather being known by Him, how can we return to bare and\nnaked rudiments? I have looked upon the human form of God, and my soul\nhas been saved. I gaze upon the image of God, as Jacob did, though in a\ndifferent way. Jacob sounded the note of the future, seeing with\nimmaterial sight, whilst the image of Him who is visible to flesh is\nburnt into my soul. The shadow and winding sheet and relics of the\napostles cured sickness, and put demons to flight. How, then, shall not\nthe shadow and the statues of the saints be glorified? Either do away\nwith the worship of all matter, or be not an innovator. Do not disturb\nthe boundaries of centuries, put up by your fathers.\n\nIt is not in writing only that they have bequeathed to us the tradition\nof the Church, but also in certain unwritten examples. In the\ntwenty-seventh book of his work, in thirty chapters addressed to\nAmphilochios concerning the Holy Spirit, St Basil says, 'In the\ncherished teaching and dogmas of the Church, we hold some things by\nwritten documents; others we have received in mystery from the\napostolical tradition.' Both are of equal value for the soul's growth.\nNo one will dispute this who has considered even a little the discipline\nof the Church. For if we neglect unwritten customs, as not having much\nweight, we bury in oblivion the most pertinent facts connected with the\nGospel. These are the great Basil's words. How do we know the Holy place\nof Calvary, or the Holy Sepulchre? Does it not rest on a tradition\nhanded down from father to son? It is written that our Lord was\ncrucified on Calvary, and buried in a tomb, which Joseph hewed out of\nthe rock; but it is unwritten tradition which identifies these spots,\nand does more things of the same kind. Whence come the three immersions\nat baptism, praying with face turned towards the east, and the tradition\nof the mysteries?[9] Hence St Paul says, Therefore, brethren, stand\nfast, and hold the traditions which you have learned either by word, or\nby our epistle. As, then, so much has been handed down in the Church,\nand is observed down to the present day, why disparage images?\n\nIf you bring forward certain practices, they do not inculpate our\nworship of images, but the worship of heathens who make them idols.\nBecause heathens do it foolishly, this is no reason for objecting to our\npious practice. If the same magicians and sorcerers use supplication, so\ndoes the Church with catechumens; the former invoke devils, but the\nChurch calls upon God against devils. Heathens have raised up images to\ndemons, whom they call gods. Now we have raised them to the one\nIncarnate God, to His servants and friends, who are proof against the\ndiabolical hosts.\n\nIf, again, you object that the great Epiphanius thoroughly rejected\nimages, I would say in the first place the work in question is\nfictitious and unauthentic. It bears the name of some one who did not\nwrite it, which used to be commonly done. Secondly, we know that blessed\nAthanasius objected to the bodies of saints being put into chests, and\nthat he preferred their burial in the ground, wishing to set at nought\nthe strange custom of the Egyptians, who did not bury their dead under\nground, but set them upon beds and couches. Thus, supposing that he\nreally wrote this work, the great Epiphanius, wishing to correct\nsomething of the same kind, ordered that images should not be used. The\nproof that he did not object to images, is to be found in his own\nchurch, which is adorned with images to this day. Thirdly, the exception\nis not a law to the Church, neither does one swallow make summer, as it\nseems to Gregory the theologian, and to the truth. Neither can one\nexpression overturn the tradition of the whole Church which is spread\nthroughout the world.\n\nAccept, therefore, the teaching of Scripture and spiritual writers. If\nthe Scripture _does_ call the idols of heathens silver and gold, and the\nworks of man's hand, it does not forbid the adoration of inanimate\nthings, or man's handiwork, but the adoration of demons.\n\nWe have seen that prophets worshipped angels, and men, and kings, and\nthe impious, and even a staff. David says, 'And you adore His\nfootstool.' Isaias, speaking in God's name, says, 'The heavens are my\nthrone, and the earth my footstool.' Now, it is evident to every one\nthat the heavens and the earth are created things. Moses, too, and Aaron\nwith all the people adored the work of hands. St Paul, the golden\ngrasshopper[10] of the Church, says in his Epistle to the Hebrews, 'But\nChrist being come, a high priest of the good things to come, by a\ngreater and more perfect tabernacle not made by hand,' that is 'not of\nthis creation.' And, again, 'For Jesus is not entered into the Holies\nmade by hands, the patterns of the true; but into heaven itself.' Thus\nthe former holy things, the tabernacle, and everything within it, were\nmade by hands, and no one denies that they were adored.\n\n\n\nAuthentic Testimony of Ancient Fathers in favour of Images.\n\n\nSt Denis the Areopagite. From his Letter to Bishop Titus.\n\n\nInstead of attaching the common conception to images, we should look\nupon what they symbolise, and not despise the divine mark and character\nwhich they portray, as sensible images of mysterious and heavenly\nvisions.\n\n_Commentary._--Mark that he cautions us not to despise sacred images.\n\n\nThe Same, 'On the Names of God.'\n\n\nWe have taken the same line. On the one side, through the veiled\nlanguage of Scripture and the help of oral tradition, intellectual\nthings are understood through sensible ones, and the things above nature\nby the things that are. Forms are given to what is intangible and\nwithout shape, and immaterial perfection is clothed and multiplied in a\nvariety of different symbols.\n\n_Commentary._--If it be a good work to clothe with shape and form,\naccording to our standard, that which is formless, shapeless, and\nwithout consistency, how shall we not make images to ourselves in the\nsame way of things perceived through form and shape, so that we may bear\nthem in mind, and be moved to imitate what they represent.\n\n\nThe Same, on the 'Ecclesiastical Hierarchy.'\n\n\nNow, if the substances ({~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\nSMALL LETTER UPSILON WITH TONOS U+03cd~}{~GREEK SMALL LETTER SIGMA\nU+03c3~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL\nLETTER ALPHA U+03b1~}{~GREEK SMALL LETTER IOTA U+03b9~}) and orders\nabove us, of which we have already made reverent mention, are without\nbodies, their hierarchy is intellectual and above sense.\n\nWe supply by the variety of sensible symbols the visible order, which is\naccording to our own measure. Those sensible symbols lead us naturally\nto intellectual conception, to God and His divine attributes. Spiritual\nminds form their own spiritual conceptions, but we are led to the divine\nvision by sensible images.\n\n_Commentary._--If, then, it be rational that we are led to the divine\nvision by sensible images, and if Divine Providence mercifully clothes\nin form and image that which is without either for our benefit, what is\nthere unseemly about imaging, according to our capacity, Him who\ngraciously disguised Himself for us in shape and form?\n\nA tradition has come down to us that Angaros, King of Edessa, was drawn\nvehemently to divine love by hearing of our Lord,[11] and that he sent\nenvoys to ask for His likeness. If this were refused, they were ordered\nto have a likeness painted. Then He, who is all-knowing and\nall-powerful, is said to have taken a strip of cloth, and pressing it to\nHis face, to have left His likeness upon the cloth, which it retains to\nthis day.\n\n\nSt Basil's Sermon on the Martyr St Barlam, beginning, 'In the first\nplace the death of the saints.'\n\n\nArise, you renowned painters of brave deeds, who set forth by your art a\nfaint image of the General. My praise of the laurel-crowned victor is\nfaint compared to the colours of your brush. I will give up writing on\nthe excellencies of the martyr whom you have crowned. I rejoice at the\nvictory won to-day by your strength. I contemplate the hand put out to\nthe flames, more powerfully dealt with by you. I see the struggle more\nclearly depicted on your statue. Let demons be enraged even now,\novercome by the martyr's excellencies which you reveal. Let the powerful\nhand be again outstretched to victory. May Christ our Lord, the supreme\nJudge of the warfare, appear in picture. To Him be glory for ever and\never. Amen.\n\n\nFrom the same, from the Thirty Chapters to Amphilochios, on the Holy\nGhost.--Chap. xviii.\n\n\nThe image of the king is also called the king, and there are not two\nkings in consequence. Neither is power divided, nor is glory\ndistributed. Just as the reigning power over us is one, so is our homage\none, not many, and the honour given to the image reaches back to the\noriginal. What the image is in the one case as a representation, that\nthe Son is by His humanity, and as in art likeness is according to form,\nso in the divine and incommensurable nature ({~GREEK SMALL LETTER ALPHA\nWITH TONOS U+03ac~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\nLETTER UPSILON U+03c5~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL\nLETTER THETA U+03b8~}{~GREEK SMALL LETTER EPSILON WITH TONOS\nU+03ad~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON\nU+03bf~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}) union is effected in\nthe indwelling Godhead.\n\n_Commentary._--If the image of the king is the king, the image of Christ\nis Christ, and the image of a saint the saint, and if power is not\ndivided nor glory distributed, honouring the image becomes honouring the\none who is set forth in image. Devils have feared the saints, and have\nfled from their shadow. The shadow is an image, and I make an image that\nI may scare demons. If you say that only intellectual worship befits\nGod, take away all corporeal things, light, and fragrance, prayer itself\nthrough the physical voice, the very divine mysteries which are offered\nthrough matter, bread, and wine, the oil of chrism, the sign of the\nCross, for all this is matter. Take away the Cross, and the sponge of\nthe Crucifixion, and the spear which pierced the life-giving side.\nEither give up honouring these things as impossible, or do not reject\nthe veneration of images. Matter is endued with a divine power through\nprayer made to those who are depicted in image. Purple by itself is\nsimple, and so is silk, and the cloak which is made of both. But if the\nking put it on, the cloak receives honour from the honour due to the\nwearer. So is it with matter. By itself it is of no account, but if the\none presented in image be full of grace, men become partakers of his\ngrace according to their faith. The apostles knew our Lord with their\nbodily eyes; others knew the apostles, others the martyrs. I, too,\ndesire to see them in the spirit and in the flesh, and to possess a\nsaving remedy as I am a composite being. I see with my eyes, and revere\nthat which represents what I honour, though I do not worship it as God.\nNow you, perhaps, are superior to me, and are lifted up above bodily\nthings, and being, as it were, not of flesh, you make light of what is\nvisible, but as I am human and clothed with a body, I desire to see and\nto be corporeally with the saints. Condescend to my humble wish that you\nmay be secure on your heights. God accepts my longing for Him and for\nHis saints. For He rejoices at the praises of His servant, according to\nthe great St Basil in his panegyric of the Forty Martyrs. Listen to the\nwords which he uttered in honour of the martyr St Gordion.\n\n\nFrom St Basils Sermon on St Gordion.\n\n\nThe mere memory of just deeds is a source of spiritual joy to the whole\nworld; people are moved to imitate the holiness of which they hear. The\nlife of holy men is as a light illuminating the way for those who would\nsee it. And again, when we recount the story of holy lives we glorify in\nthe first place the Lord of those servants, and we give praise to the\nservants on account of their testimony, which is known to us. We rejoice\nthe world through good report.\n\n_Commentary._--The remembrance of the saints is thus, you see, a glory\nto God, praise of the saints, joy and salvation to the whole world. Why,\nthen, would you destroy it? This remembrance is kept by preaching and by\nimages, says the same great St Basil.\n\n\nThe same, on the Martyr St Gordion.\n\n\nJust as burning follows naturally on fire, and fragrance on sweet\nointment, so must good arise from holy actions. For it is no small thing\nto represent past events according to life. Is it a dim memory of the\nman's wrestlings which has come down to us, and does not the painter's\npicture tally with our present conflict? Now, as painters draw images\nfrom images, they frequently depart from the original as much as the\nimage itself does, and as we did not see what they represent, there is\nno little fear that we may injure the truth.\n\n\nThe same, at the end.\n\n\nThe sun fills us with perpetual wonder, though always before us, so the\nmemory of this man is ever fresh.\n\n_Commentary._--It is evident that it is fresh through sermon and image.\n\n\nTestimony of the same, from his Sermon on the Forty Martyrs.\n\n\nCan the lover of the martyrs have too much of their memory? For the\nhonour shown to the just, our fellow-men, is a testimony to the goodness\nof our common Lord.\n\nAnd again:--\n\nRecognise the blessedness of the martyr heartily, that you may be a\nmartyr in will; thus, without persecutor, or fire, or blows, found\nworthy of the same reward.\n\n_Commentary._--How, then, would you dissuade me from honouring the\nsaints, and be envious of my salvation? Listen to what he says a little\nfurther on to show that he united the painter's art to oratory.\n\n\nSt Basil.\n\n\nSee, then, that setting them before us in representation, we are making\nthem helpful to the living, exhibiting their holiness to us all as if in\na picture.\n\n_Commentary._--Do you understand that both image and sermon teach one\nlesson? He says: 'Let us show them forth in a sermon as if in a\npicture.' And again: Writers and painters point out the struggles of\nwar; the first by the art of style, the second with their brush, and\neach induce many to be brave. That which a spoken account presents to\nthe hearing, a silent picture portrays for imitation.\n\n_Commentary._--What better proof have we that images are the books of\nthe illiterate, the ever-speaking heralds of honouring the saints,\nteaching those who gaze upon them without words, and sanctifying the\nspectacle. I have not many books nor time for study, and I go into a\nchurch, the common refuge of souls, my mind wearied with conflicting\nthoughts. I see before me a beautiful picture and the sight refreshes\nme, and induces me to glorify God. I marvel at the martyr's endurance,\nat his reward, and fired with burning zeal, I fall down to adore God\nthrough His martyr, and receive a grace of salvation. Have you not heard\nthe same holy father in his homily on the beginning of the Psalms, say\nthat the Holy Spirit, knowing the human race were obstinate and hard to\nlead, mixed honey with the psalm-singing? What do you say to this? Shall\nI not perpetuate the martyr's testimony both by word and paint brush?\nShall I not embrace with my eyes that which is a wonder to the angels\nand to the whole world, formidable to the devil, a terror to demons, as\nthe same great Father says? Again, towards the end of his homily on the\nforty martyrs, he exclaims, 'O sainted band! O sacred fraternity! O\ninvincible army! protectors of the human race, solace of the troubled,\nhope of your petitioners, most powerful intercessors, light of the\nworld, bloom both intellectual and material of the Churches! The earth\nhas not hidden you from sight, heaven has received you. May its gates be\nopened to you. The spectacle is worthy of angels and patriarchs,\nprophets, and just.'\n\n_Commentary._--How shall I not desire to see what the angels desire? St\nBasil's brother, who is one with him in thought, St Gregory of Nyssa,\nshares his sentiments.\n\n\nSt Gregory of Nyssa, from the 'Structure of Man.'\n\n\n_Supplementary._--Just as in human fashion the image makers of the\npowerful grasp the character of the form and set forth the royal dignity\nwith the insignia of the purple, and their handiwork is called image or\nking, so is it with human nature. As it was created to rule over other\ncreations, it was made as an animated type or image, partaking of the\noriginal in dignity and name.\n\n\nThe same, Fifth Chapter.\n\n\nThe divine beauty is not set forth either in form or comeliness of\ndesign or colouring, but is contemplated in speechless blessedness,\naccording to its virtue. So do painters transfer human forms to canvas\nthrough certain colours, laying on suitable and harmonious tints to the\npicture, so as to transfer the beauty of the original to the likeness.\n\n_Commentary._--You see that the divine beauty is not set forth in form\nor shape, and on this account it cannot be conveyed by an image ({~GREEK\nSMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON WITH DASIA\nU+1f51~}{~GREEK SMALL LETTER KAPPA U+03ba~} {~GREEK SMALL LETTER EPSILON\nU+03b5~}{~GREEK SMALL LETTER IOTA WITH PSILI U+1f30~}{~GREEK SMALL\nLETTER KAPPA U+03ba~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\nLETTER NU U+03bd~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK\nSMALL LETTER XI U+03be~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK\nSMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK\nSMALL LETTER IOTA U+03b9~}): it is the human form which is transferred\nto canvas by the artist's brush. If, therefore, the Son of God became\nman, taking the form of a servant, and appearing in man's nature, a\nperfect man, why should His image not be made? If, in common parlance,\nthe king's image is called the king, and the honour shown to the image\nredounds to the original, as holy Basil says, why should the image not\nbe honoured and worshipped, not as God, but as the image of God\nIncarnate?\n\n\nThe same, from his Sermon at Constantinople on the Godhead of the Son\nand of the Spirit, and on Abraham.\n\n\nThen the father proceeds to bind his son. I have often seen paintings of\nthis touching scene, and could not look at it with dry eyes, art setting\nit forth so vividly. Isaac is lying before the altar, his legs bound,\nhis hands tied behind his back. The father approaching the victim,\nclasping his hair with the left hand, stoops over the face so piteously\nturned towards him, and holds in his right hand the sword, ready to\nstrike. Already the point of the sword is on the body when the divine\nvoice is heard, forbidding the consummation.\n\n\nLeo,[12] Bishop of Neapolis in Cyprus. From his book against the Jews,\non the Adoration of the Cross, and the Statues of the Saints, and on\nRelics.\n\n\nIf you, O Jew, reproach me saying that I adore the wood of the Cross as\nGod, why do you not reproach Jacob, who worshipped on the point of his\nstaff ({~GREEK SMALL LETTER EPSILON WITH PSILI U+1f10~}{~GREEK SMALL\nLETTER PI U+03c0~}{~GREEK SMALL LETTER IOTA WITH VARIA U+1f76~} {~GREEK\nSMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON WITH TONOS\nU+03cc~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA U+1f04~}{~GREEK\nSMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK\nSMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK\nSMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI\nU+1fc6~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER\nRHO U+03c1~}{~GREEK SMALL LETTER ALPHA WITH DASIA U+1f01~}{~GREEK SMALL\nLETTER BETA U+03b2~}{~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL\nLETTER OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON U+03c5~})? Now it is\nevident that he was not worshipping wood. So with us; we are worshipping\nChrist through the Cross, not the wood of the Cross.\n\n_Commentary._--If we adore the Cross, made of whatever wood it may be,\nhow shall we not adore the image of the Crucified?\n\n\nFrom the same.\n\n\nAbraham worshipped the impious men who sold him the cave, and bent his\nknee to the ground, yet did not worship them as gods. Jacob praised\nPharao, an impious idolator, yet not as God, and he fell down at the\nfeet of Esau, yet did not worship him as God. And again, How does God\norder us to worship the earth and mountains? 'Exalt the Lord your God\nand worship Him upon His holy mountain, and adore His footstool,' that\nis, the earth. For heaven is My throne, He says, and the earth My\nfootstool. How was it that Moses worshipped Jothor, an idolator, and\nDaniel, Nabuchodonosor? How can you reproach me because I honour those\nwho honour God and show Him service? Tell me, is it not fitting to\nworship the saints, rather than to throw stones at them as you do? Is it\nnot right to worship them, rather than to attack them, and to fling your\nbenefactors into the mire? If you loved God, you would be ready to\nhonour His servants also. And if the bones of the just are unclean, why\nwere the bones of Jacob and Joseph brought with all honour from Egypt?\nHow was it that a dead man arose again on touching the bones of Eliseus?\nIf God works wonders through bones, it is evident that He can work them\nthrough images, and stones, and many other things, as in the case of\nEliseus, who gave his staff to his servant, saying, 'With this go and\nraise from the dead the son of the Sunamitess.' With his staff Moses\nchastised Pharao, parted the waters, struck the rock, and drew forth the\nstream. And Solomon said, 'Blessed is the wood by which justice cometh.'\nEliseus took iron out of the Jordan with a piece of wood. And again, the\nwood is the wood of life, and the wood of Sabec, that is, of remission.\nMoses humbled the serpent with wood and saved the people. The blossoming\nrod in the tabernacle confirmed the priesthood of Aaron. Perhaps, O Jew,\nyou will tell me that God prescribed to Moses beforehand all the things\nof the testimony in the tabernacle. Now, I say to you that Solomon made\na great variety of things in the temple in carvings and sculpture, which\nGod had not ordered him to do. Nor did the tabernacle of the testimony\ncontain them, nor the temple which God showed to Ezechiel, nor was\nSolomon to be blamed in this. He had had these sculptured images made\nfor the glory of God as we do. You, too, had many and varied images and\nsigns in the Old Testament to serve as a reminder of God, if you had not\nlost them through ingratitude. For instance, the rod of Moses, the\ntablets of the law, the burning bush, the rock giving forth water, the\nark containing the manna, the altar set on fire from above ({~GREEK\nSMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER UPSILON U+03c5~}{~GREEK\nSMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK\nSMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL\nLETTER EPSILON U+03b5~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\nSMALL LETTER NU U+03bd~}), the lamina bearing the divine name, the\nephod, the tabernacle overshadowed by God. If you had prepared all these\nthings by day and by night, saying, 'Glory be to Thee, O Almighty God,\nwho hast done wonders in Israel through all these things'; if through\nall these ordinances of the law, carried out of old, you had fallen on\nyour knees to adore God, you would see that worship is given to Him by\nimages.\n\nAnd further on:--\n\nHe who truly loves a friend or the king, and especially his benefactor,\nif he sees that benefactor's son, or his staff, or his chair, or his\ncrown, or his house, or his servant, he holds them fast in his embrace,\nand if he honours his benefactor, the king, how much more God. Again I\nrepeat it, would that you had made images according to the law of Moses\nand the prophets, and that day by day you had worshipped the God of\nimages. Whenever, then, you see Christians adoring the Cross, know that\nthey are adoring the Crucified Christ, not the mere wood.[13] If,\nindeed, they honoured wood as wood, they would be bound to worship trees\nof whatever kind, as you, O Israel, worshipped them of old, saying to\nthe tree and to the stone, 'Thou art my God and didst bring me forth.'\nWe do not speak either to the Cross or to the representations of the\nsaints in this way. They are not our gods, but books which lie open and\nare venerated in churches in order to remind us of God and to lead us to\nworship Him. He who honours the martyr honours God, to whom the martyr\nbore testimony. He who worships the apostle of Christ worships Him who\nsent the apostle. He who falls at the feet of Christ's mother most\ncertainly shows honour to her Son. There is no God but one, He who is\nknown and adored in the Trinity.\n\n_Commentary._--Who is the faithful interpreter of blessed\nEpiphanius--Leontius, whose teaching adorned the island of Cyprus, or\nthose who spoke according to their own conceits? Listen to the testimony\nof Severianus, Bishop of the Gabali.\n\n\nSeverianus, Bishop of the Gabali, on the Dedication of the Cross.\n\n\nHow was it that the image of the enemy gave life to our progenitors? ...\n\nHow was it that the image of the serpent worked salvation to the people\nin distress? Would it not have been more reasonable to say, 'If any of\nyou be bitten, let him look up to heaven, to God, and he shall be saved,\nor let him look towards the tabernacle of God'? Passing over this, he\nset up the image of the Cross alone. Why did Moses do this, who said to\nthe people, 'Thou shalt not make to thyself a graven thing, nor the\nlikeness of anything that is in heaven above, or in the earth beneath,\nnor of those things that are in the waters under the earth'? However,\nwhy do I speak to unworthy people? Tell me, devout servant of God, will\nyou do what is forbidden, and disregard what you are told to do? He who\nsaid, 'Thou shalt not make to thyself a graven thing,' condemned the\ngolden calf, and you make a brazen serpent, and this not secretly, but\nmost openly, so that it is known to all. Moses answers, I laid down that\ncommandment in order to root out impiety, and to withdraw the people\nfrom all apostasy and idolatry; now, I have the serpent cast for a good\npurpose--as a figure of the truth. And just as I have put up a\ntabernacle, and everything in it, and cherubim, the likeness of the\ninvisible powers, over the holy of holies, as a sign and figure of the\nfuture, so I have set up a serpent for the salvation of the people, to\nserve as a preliminary to the image of the Cross, and the redemption\ncontained in it. As a confirmation of this, listen to the Lord saying,\n'As Moses exalted the serpent in the desert, so must you exalt the Son\nof Man, that every one believing in Him may not be lost, but may have\neternal life.'\n\n_Commentary._--Notice that His commandment not to make any graven thing\nwas given to draw the people from idolatry, to which they were prone,\nand that the brazen serpent was an image of our Lord's suffering.\n\nListen to what I am going to say as a proof that images are no new\ninvention. It is an ancient practice well known to the best and foremost\nof the fathers. Elladios, the disciple of blessed Basil and his\nsuccessor, says in his Life of Basil that the holy man was standing by\nthe image of Our Lady, on which was painted also the likeness of\nMercurius, the renowned martyr. He was standing by it asking for the\nremoval of the impious apostate Julian, and he received this revelation\nfrom the statue. He saw the martyr vanish for a time, and then reappear,\nholding a bloody spear.\n\n\nTaken word for word from the Life of St John Chrysostom.\n\n\nBlessed John loved the epistles of St Paul exceedingly. ... He had an\nimage of the apostle in a place where he was wont to retire now and then\non account of his physical weakness, for he outdid nature in watchings\nand vigils. As he read through St Paul's epistles, he had the image\nbefore him, and spoke to the apostle as if he had been present, praising\nhim, and directing all his thoughts to him. ...\n\nWhen Proclus had finished speaking, gazing intently at the image of the\napostle, and recognising the likeness to the man he had seen, saluting\nJohn, he said, pointing to the image: 'Forgive me, father; the man I saw\ntalking to you is very like this statue. In fact, I should say he is the\nsame.'\n\nIn the life of St Eupraxia we are told that her Superior showed her the\nlikeness of our Lord.\n\nWe read in the life of St Mary of Egypt that she prayed before the\nstatue of Our Lady and besought her intercession, and so obtained leave\nto enter the Church.[14]\n\nIn all the past array of Christian priests and kings, wise and pious,\nconspicuous by teaching and example, in so many councils of holy and\ninspired fathers, how is it that no one has pointed out these things? We\nare not advocating a new faith. The law shall come out of Sion, the Holy\nGhost said prophetically, and the word of the Lord from Jerusalem. We do\nnot advocate one thing at one time, and another at another, nor that the\nfaith should become a laughing-stock to those outside. We will not allow\nthe king's commands to overturn the tradition handed down from the\nfathers. It is not for pious kings to overturn ecclesiastical\nboundaries. These are not patristic ways. Things done by force are\nimpositions, and do not carry persuasion. A proof of this was given in\nthe 2nd Council of Ephesus, when a decree, which has never been\nrecognised as valid, was enforced by the emperor's hand, and blessed\nFlavian was put to death. Councils do not belong to kings, as the Lord\nsays: 'Wherever one or two are gathered together in My name, there I am\nin the midst of them.' Christ did not give to kings the power to bind\nand to loose, but to the apostles, and to their successors and pastors\nand teachers. 'If an angel were to teach you a different gospel to what\nyou have received,' St Paul says--but we will be silent about what\nfollows, in the hope of their conversion. And if we find the warning\ndisregarded, which may God avert, we will then add the rest. Let us hope\nit will not be needed.\n\nIf any one should enter a house and should see on the walls a history in\npainting of Moses and Aaron, perchance he might ask about the people who\nare walking across the sea as if it were dry land. 'Who are they?' he\nasks. What would you say? 'Are they not the sons of Israel?' 'Who is\ndividing the sea with his rod?' Would you not say 'Moses'? So if a man\nmakes an image of Christ crucified, and you are asked who he is, you\nreply, 'It is Christ our Lord, who became incarnate for us.' Yes, O\nLord, we adore all that belongs to Thee, and we take to our hearts Thy\nGodhead, Thy power and goodness, Thy mercy towards us, Thy condescension\nand Thy Incarnation. And as men fear touching red-hot iron, not because\nof the iron but because of the heat, so do we worship Thy flesh, not for\nthe nature of flesh, but through the Godhead united to that flesh\naccording to substance. We worship Thy sufferings. Who has ever known\ndeath worshipped, or suffering venerated? Yet we truly worship the\nphysical death of our God and His saving sufferings. We adore Thy image\nand all that is Thine; Thy servants, Thy friends, and most of all Thy\nMother, the Mother of God.\n\nWe beseech, therefore, the people of God, the faithful flock, to hold\nfast to the ecclesiastical traditions. The gradual taking away of what\nhas been handed down to us would be undermining the foundation stones,\nand would in no short time overthrow the whole structure. May we prove\nsteadfast, unflinching, immovable, founded on the solid Rock which is\nChrist, to whom be praise, glory, and worship, with the Father and the\nHoly Ghost, now and for ever. Amen.\n\n\n\n\nPART II.\n\n\n_I crave_ your indulgence, my readers ({~GREEK SMALL LETTER DELTA\nU+03b4~}{~GREEK SMALL LETTER EPSILON WITH TONOS U+03ad~}{~GREEK SMALL\nLETTER SIGMA U+03c3~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL\nLETTER OMICRON U+03bf~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\nLETTER ALPHA U+03b1~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}\n{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER OMICRON\nU+03bf~}{~GREEK SMALL LETTER UPSILON U+03c5~}), and ask you to receive\nthe true statement of one who is an unprofitable servant, the least of\nall, in the Church of God. I have not been moved to speak by motives of\nvainglory, God is my witness, but by zeal for the truth. In this alone\nis my hope of salvation, and with it I trust and pray to go out to meet\nChrist our Lord, asking that it may be an expiation for my sins. The man\nwho received five talents from his lord, brought other five which he had\ngained, and the man with two, other two. The man who received one, and\nburied it, gave it back without interest, and being pronounced a wicked\nservant, was banished into external darkness. Lest I should suffer in\nthe same way, I obey God's commands, and with the talent of eloquence,\nwhich is His gift, I put before the wise among you a treasure table, so\nthat when the Lord comes He may find me rich in souls, a faithful\nservant, whom He may take into that ineffable joy of His, which is my\ndesire. Give me listening ears and willing hearts. Receive my treatise,\nand ponder well the force of the arguments. This is the second part of\nmy work on images. Certain children of the Church have urged me to do it\nbecause the first part was not sufficiently clear to all. Be indulgent\nwith me on this account, for my obedience.\n\nThe wicked serpent of old, Beloved, I mean the devil--is wont to wage\nwar in many ways against man, who is made after God's image, and to work\nhis destruction through opposition. In the very beginning he inspired\nman with the hope and desire of becoming a god, and through that desire\nhe dragged man down to share the death of the brute creation. He has\nenticed man also by shameful and brutal pleasures. What a contrast\nbetween becoming a god and feeling brutal lust. And again, he led man\ninto infidelity, as the royal ({~GREEK SMALL LETTER THETA\nU+03b8~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER\nOMICRON U+03bf~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER\nALPHA U+03b1~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\nOMEGA U+03c9~}{~GREEK SMALL LETTER RHO U+03c1~}) David says: 'The fool\nsaid in his heart there is no God.' At one time he has brought man to\nworship too many gods, at another not even the true God, sometimes\ndemons, and again, the heavens and the earth, the sun and moon and\nstars, and the rest of creation, wild beasts and reptiles. It is as bad\nto refuse due honour where honour is due, as to give it where it is not\ndue. Again, he has taught some to call the uncreated god evil, and has\ndeceived others by making them recognise God, who is good by nature, as\nthe author of evil. Some he has deceived by the misconception of one\nnature and one substance of the Godhead; some he has induced to honour\nthree natures and three substances; some one substance in our Lord Jesus\nChrist, the Second Person of the Holy Trinity; some two natures and two\nsubstances.\n\nBut the truth, taking a middle course, sweeps away these misconceptions\nand teaches us to acknowledge one God, one nature in three persons\n({~GREEK SMALL LETTER UPSILON WITH DASIA U+1f51~}{~GREEK SMALL LETTER PI\nU+03c0~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER SIGMA\nU+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ALPHA WITH\nTONOS U+03ac~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\nEPSILON U+03b5~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\nIOTA U+03b9~}), the Father, the Son, and the Holy Ghost. Evil is not a\nbeing,[15] but an accident, a certain conception, word, or deed against\nthe law of God, taking its origin in this conception, speech, or doing,\nand ending with it. The truth proclaims also that in Christ, the second\nperson of the Holy Trinity, there are two natures and one person. Now,\nthe devil, the enemy of the truth and of man's salvation, in suggesting\nthat images of corruptible man, and of birds and beasts and reptiles,\nshould be made and worshipped as gods, has often led astray not only\nheathens but the children of Israel. In these days he is eager to\ntrouble the peace of Christ's Church through false and lying tongues,\nusing divine words in favour of what is evil, and striving to disguise\nhis wicked intent, and drawing the unstable away from true and patristic\ncustom. Some have risen up and said that it was wrong to represent and\nset forth publicly for adoration the saving wounds of Christ, and the\ncombats of the saints against the devil. Who with a knowledge of divine\nthings and a spiritual sense does not perceive in this a deception of\nthe devil? He is unwilling that his shame should be known and that the\nglory of God and of His saints should be published.\n\nIf we made an image of the invisible God, we should in truth do wrong.\nFor it is impossible to make a statue of one who is without body,\ninvisible, boundless, and formless. Again, if we made statues of men,\nand held them to be gods, worshipping them as such, we should be most\nimpious. But we do neither. For in making the image of God, who became\nincarnate and visible on earth, a man amongst men through His\nunspeakable goodness, taking upon Him shape and form and flesh, we are\nnot misled. We long to see what He was like. As the divine apostle says,\nWe see now in a glass, darkly. The image, too, is a dark glass,\naccording to the denseness of our bodies. The mind, in much travail,\ncannot rid itself of bodily things. Shame upon you, wicked devil, for\ngrudging us the sight of our Lord's likeness and our sanctification\nthrough it. You would not have us gaze at His saving sufferings nor\nwonder at His condescension, neither contemplate His miracles nor praise\nHis almighty power. You grudge the saints the honour God gives to them.\nYou would not have us see their glory put on record, nor allow us to\nbecome imitators of their fortitude and faith. We will not obey your\nsuggestions, wicked and man-hating devil. Listen to me, people of all\nnations, men, women, and children, all of you who bear the Christian\nname: If any one preach to you something contrary to what the Catholic\nChurch has received from the holy apostles and fathers and councils, and\nhas kept down to the present day, do not heed him. Do not receive the\nserpent's counsel, as Eve did, to whom it was death. If an angel or an\nemperor teaches you anything contrary to what you have received, shut\nyour ears. I have refrained so far from saying, as the holy apostle\nsaid, 'Let him be anathema,' in the hope of amendment.\n\nBut say those who do not enter into the mind of Scripture, God said,\nthrough Moses the law-giver: 'Thou shalt not make to thyself the\nlikeness of any thing that is in heaven above, or in the earth beneath';\nand through the prophet David: 'Let them be all confounded that adore\ngraven things, and that glory in their idols,' and many similar\npassages. Whatever they have quoted from Holy Scripture and the fathers\nis to the same intent.\n\nNow, what shall we say to these things? What, if not that which God\nspoke to the Jews, 'Search the Scriptures.'\n\nIt is good to examine the Scriptures, but let your mind be enlightened\nfrom the search. It is impossible, Beloved, that God should not speak\ntruth. There is one God, one Law-giver of the old and new dispensation,\nwho spoke of old in many ways to the patriarchs through the prophets,\nand in these latter times through His only begotten Son. Apply your mind\nwith discernment. It is not I who am speaking. The Holy Ghost declared\nby the holy apostle St Paul that God spoke of old in many different ways\nto the patriarchs through the prophets. Note, _in many different ways._\nA skilful doctor does not invariably prescribe for all alike, but for\neach according to his state, taking into consideration climate and\ncomplaint, season and age, giving one remedy to a child, another to a\ngrown man, according to his age; one thing to a weak patient, another to\na strong; and to each sufferer the right thing for his state and malady:\none thing in the summer, another in the winter, another in the spring or\nautumn, and in each place according to its requirements. So in the same\nway the good Physician of souls prescribed for those who were still\nchildren and inclined to the sickness of idolatry, holding idols to be\ngods, and worshipping them as such, neglecting the worship of God, and\npreferring the creature to His glory. He charged them not to do this.\n\nIt is impossible to make an image of God, who is a pure spirit,\ninvisible, boundless, having neither form nor circumscription. How can\nwe make an image of what is invisible? 'No man hath seen God at any\ntime; the only-begotten Son who is in the bosom of the Father, He hath\ndeclared Him.' And again, 'No one shall see My face and live, saith the\nLord.'\n\nThat they _did_ worship idols there is no doubt from what the Scripture\nsays about the going out of the children of Israel, when Moses went up\nto Mount Sinai, and persevered in prayer to God. Whilst receiving the\nlaw, the ungrateful people rose against Aaron, the priest of God,\nsaying: 'Make us gods who may go before us. For as to Moses, we know not\nwhat has befallen him.' Then, when they had looked over the trinkets of\ntheir wives, and brought them together, they ate and drank, and were\ninebriated with wine and madness, and began to make merry, saying in\ntheir foolishness, 'These are thy gods, O Israel.' Do you see that they\nmade gods of idols who were demons, and that they worshipped the\ncreature instead of the Creator? As the holy apostle says: 'They changed\nthe glory of the incorruptible God into the likeness of the image of a\ncorruptible man and of birds, and of four-footed beasts, and of creeping\nthings, and served the creature rather than the Creator.' On this\naccount God forbade them to make any graven image, as Moses says in\nDeuteronomy: 'And the Lord spoke to you from the midst of the fire; you\nheard the voice of His words, but you saw not any form at all.' And a\nlittle further on: 'Keep therefore your souls carefully; you saw not any\nsimilitude in the day that the Lord God spoke to you in Horeb, from the\nmidst of the fire, lest perhaps being deceived you might make you a\ngraven similitude or image of male or female, the similitude of any\nbeasts that are upon the earth, or of birds that fly under heaven.' And\nagain: 'Lest perhaps lifting up thy eyes to heaven, thou see the sun and\nthe moon, and all the stars of heaven, and being deceived by error, thou\nadore and serve them.' You see the one object in view is that the\ncreature should not be worshipped instead of the Creator, and that the\nworship of latreia should be given to God alone. Thus in every case when\nhe speaks of worship he means latreia. Again: 'Thou shalt not have\nstrange gods in my sight; thou shalt not make to thyself a graven thing\nnor any likeness.' Again: 'Thou shalt not make to thyself gods of\nmetal.' You see that He forbids image-making on account of idolatry, and\nthat it is impossible to make an image of God, who is a Spirit,\ninvisible, and uncircumscribed. 'You have not seen His likeness,' He\nsays; and St Paul, standing in the midst of the Areopagus, says: 'Being\ntherefore the offspring of God, we must not suppose the divinity to be\nlike unto gold, or silver, or stone, the graving of art, a device of\nman.'\n\nListen again that it is so. Thou shalt not make to thyself any brazen\nthing nor any likeness. These things, he says, they made by God's\ncommandment a hanging of violet, purple, scarlet, and fine twisted linen\nin the entrance of the tabernacle, and the cherubim in woven work. And\nthey made also the propitiatory, that is, the oracle of the purest gold,\nand the two cherubim. What will you say to this, O Moses? You say, thou\nshalt not make to thyself any graven thing nor any likeness, and you\nyourself fashion cherubim of woven work, and two cherubim of pure gold.\nListen to the answer of God's servant Moses: 'You blind and foolish\npeople, mark the force of what is said, and keep your souls carefully. I\nsaid that you had seen no likeness on the day when the Lord spoke to you\non Mount Horeb, in the midst of the fire, lest you should sin against\nthe law and make for yourselves a brazen likeness: thou shalt not make\nany image or gods of metal. I never said thou shalt not make the image\nof cherubim in adoration before the propitiatory. What I said was: Thou\nshalt not make to thyself gods of metal, and thou shalt not make any\nlikeness as of God, nor shalt thou adore the creature instead of the\nCreator, nor any creature whatsoever as God, nor have I served the\ncreature rather than the Creator.'\n\nNote how the object of Scripture becomes clear to those who really\nsearch it. You must know, Beloved, that in every business truth and\nfalsehood are distinguished, and the object of the doer, whether it be\ngood or bad. In the gospel we find all things good and evil. God, the\nangels, man, the heavens, the earth, water and fire and air, the sun and\nmoon and stars, light and darkness, Satan and the devils, the serpent\nand scorpions, death and hell, virtues and vices. And because everything\ntold about them is true, and the object in view is the glory of God and\nthe saints whom He has honoured, our salvation, and the shame of the\ndevil, we worship and embrace and love these utterances, and receive\nthem with our whole heart as we do the whole of the old and new\ndispensation, and all the spoken testimony of the holy fathers. Now, we\nreject the evil, abominable writings of heathens and Manicheans, and all\nother heretics, as containing foolishness and lies, promoting the\nadvantage of Satan and his demons, and giving them pleasure, although\nthey contain the name of God. So with regard to images we must manifest\nthe truth, and take into account the intention of those who make them.\nIf it be in very deed for the glory of God and of His saints to promote\ngoodness, to avoid evil, and save souls, we should receive and honour\nand worship them as images, and remembrances, likenesses, and the books\nof the illiterate. We should love and embrace them with hand and heart\nas reminders of the incarnate God, or His Mother, or of the saints, the\nparticipators in the sufferings and the glory of Christ, the conquerors\nand overthrowers of Satan, and diabolical fraud. If any one should dare\nto make an image of Almighty God, who is pure Spirit, invisible,\nuncircumscribed, we reject it as a falsehood. If any one make images for\nthe honour and worship of the Devil and his angels, we abhor them and\ndeliver them to the flames. Or if any one give divine honours to the\nstatues of men, or birds, or reptiles, or any other created thing, we\nanathematise him. As our forefathers in the faith pulled down the\ntemples of demons, and erected on the same spot churches dedicated to\nsaints whom we honour, so they overturned the statues of demons, and set\nup instead the images of Christ, of His holy Mother, and the saints.\nEven in the old dispensation, Israel neither raised temples to human\nbeings, nor held sacred the memory of man. At that time Adam's race was\nunder a curse, and death was a penalty, therefore a mourning. A corpse\nwas looked upon as unclean, and the man who touched it as contaminated.\nBut since the Godhead has taken to Himself our nature, it has become\nglorified as a vivifying and efficacious remedy, and has been\ntransformed unto immortality. Thus the death of the saints is a\nrejoicing, and churches are raised to them, and their images are set up.\nBe assured that any one wishing to pull down an image erected out of\npure zeal for the glory and enduring memory of Christ, or of His holy\nMother, or any of the saints, to put the devil and his satellites to\nshame,--anyone, I say, refusing to honour and worship this image as\nsacred--it is not to be worshipped as God--is an enemy of Christ, of His\nblessed Mother, and of the saints, and is an advocate of the devil and\nhis crew, showing grief by his conduct that the saints are honoured and\nglorified, and the devil put to shame. The image is a hymn of praise, a\nmanifestation, a lasting token of those who have fought and conquered,\nand of demons humbled and put to flight.\n\nKings have no call to make laws in the Church. What does the holy\napostle say? 'And God, indeed, hath set some in the church, first\napostles, secondly prophets, thirdly doctors and shepherds' for the\ntraining of the Church. He does not say 'kings.' And again: 'Obey your\nprelates, and be subject to them. For they watch as being to render an\naccount of your souls.' Again: 'Remember your prelates who have spoken\nthe word of God to you, whose faith follow, considering the end of your\nconversation.' Kings have not spoken the word to you, but apostles and\nprophets, pastors and doctors. When God was speaking to David about\nbuilding a house for Him, He said: 'Thou shalt not build me a house, for\nthou art a man of blood.' 'Render, therefore, to all men their dues,' St\nPaul exclaimed; 'tribute to whom tribute is due, custom to whom custom,\nfear to whom fear, honour to whom honour.' The political prosperity is\nthe king's business:[16] the ecclesiastical organisation belongs to\npastors and doctors, and to take it out of their hands is to commit an\nact of robbery. Saul rent Samuel's cloak, and what was the consequence?\nGod took from him his royalty, and gave it to the meek David. Jezabel\npursued Elias, pigs and dogs licked up her blood, and harlots were\nbathed in it. Herod removed John, and was consumed by worms. And now\nholy Germanus, shining by word and example, has been punished and become\nan exile, and many more bishops and fathers, whose names are unknown to\nus. Is not this a persecution? When the Pharisees and the learned\nsurrounded our Lord, ostensibly to listen to His teaching, and when they\nasked Him if it was lawful to pay tribute to Caesar, He answered them:\n'Bring me a coin.' And when they had brought it, He said: 'Whose image\nis this?' Upon their reply, 'Caesar's,' He said, 'Give to Caesar that\nwhich is Caesar's and to God that which is God's.' We are obedient to\nyou, O King, in things concerning our daily life, in tributes, taxes,\nand payments, which are your due; but in ecclesiastical government we\nhave our pastors, preachers of the word, and exponents of ecclesiastical\nlaw. We do not change the boundaries marked out by our fathers: we keep\nthe tradition we have received. If we begin to lay down the law to the\nChurch, even in the smallest thing, the whole edifice will fall to the\nground in no short time.\n\nYou look down upon matter and call it contemptible. This is what the\nManicheans did, but holy Scripture pronounces it to be good; for it\nsays, 'And God saw all that He had made, and it was very good.' I say\nmatter is God's creation and a good thing. Now, if you say it is bad,\nyou say either that it is not from God, or you make Him a cause of evil.\nListen to the words of Scripture concerning matter, which you despise:\n'And Moses said to all the assembly of the children of Israel: This is\nthe word the Lord hath commanded, saying: Set aside with you first\nfruits to the Lord; let every one that is willing and hath a ready\nheart, offer them to the Lord: gold, and silver, and brass, violet and\npurple, and scarlet twice dyed, and fine linen, goat's hair, and ram's\nskins dyed red, and violet, and coloured skins, selimwood, and oil to\nmaintain lights, and to make ointment, and most sweet incense, onyx\nstones and precious stones for the adorning of the ephod and the\nrational: Whosoever of you is wise let him come and make that which the\nLord hath commanded: to wit, the tabernacle,' etc.\n\nBehold, then, matter is honoured, and you dishonour it. What is more\ninsignificant than goat's hair, or colours, and are not violet and\npurple and scarlet colours? And the likeness of the cherubim are the\nwork of man's hand, and the tabernacle itself from first to last was an\nimage. 'Look,' said God to Moses, 'and make it according to the pattern\nthat was shown thee in the Mount,' and it was adored by the people of\nIsrael in a circle. And, as to the cherubim, were they not in sight of\nthe people? And did not the people look at the ark, and the lamps, and\nthe table, the golden urn and the staff, and adore? It is not matter\nwhich I adore; it is the Lord of matter, becoming matter for my sake,\ntaking up His abode in matter and working out my salvation through\nmatter. For the Word was made Flesh, and dwelt amongst us. It is evident\nto all that flesh is matter, and that it is created. I reverence and\nhonour matter, and worship that which has brought about my salvation. I\nhonour it, not as God, but as a channel of divine strength and grace.\nWas not the thrice blessed wood of the Cross matter? and the sacred and\nholy mountain of Calvary? Was not the holy sepulchre matter, the\nlife-giving stone the source of our resurrection? Was not the book of\nthe Gospels matter, and the holy table which gives us the bread of life?\nAre not gold and silver matter, of which crosses, and holy pictures, and\nchalices are made? And above all, is not the Lord's Body and Blood\ncomposed of matter? Either reject the honour and worship of all these\nthings, or conform to ecclesiastical tradition, sanctifying the worship\nof images in the name of God and of God's friends, and so obeying the\ngrace of the Divine Spirit. If you give up images on account of the law,\nyou should also keep the Sabbath and be circumcised, for these are\nseverely inculcated by it. You should observe all the law, and not\ncelebrate the Lord's Passover out of Jerusalem. But you must know that\nif you observe the law, Christ will profit you nothing. You are ordered\nto marry your brother's wife, and so carry on his name, and not to sing\nthe song of the Lord in a strange land. Enough of this! Those who have\nbeen justified by the law have fallen from grace.\n\nLet us set forth Christ, our King and Lord, not depriving Him of His\narmy. The saints are His army. Let the earthly king strip himself of his\narmy, and then of his own dignity. Let him put off the purple and the\ndiadem before he take honour away from his most valiant men who have\nconquered their passions.[17] For if the friends of Christ are heirs of\nGod and co-heirs of Christ, and are to be partakers of the divine glory\nand kingdom, is not even earthly glory due to them? I call you not\nservants, our Lord says; you are my friends. Shall we, then, withhold\nfrom them the honour which the Church gives them? You are a bold and\nventuresome man to fight against God and His ordinances. If you do not\nworship images, you do not worship the Son of God, who is the living\nimage of the invisible God, and the immutable figure of His substance.\nThe temple which Solomon built was consecrated by the blood of animals,\nand decorated by images of lions, oxen, and the palms and pomegranates.\nNow, the Church is consecrated by the blood of Christ and of His saints,\nand it is adorned with the image of Christ and of His saints. Either\ntake away the worship of images altogether, or be not an innovator, and\npass not beyond the ancient boundaries which thy fathers have set. I am\nnot speaking of boundaries prior to the incarnation of Christ our Lord,\nbut since His coming. God spoke to them, depreciating the traditions of\nthe old law, saying, 'I also gave them statutes that were not good,' on\naccount of their hardness of heart. Consequently on the change of\npriesthood the law of necessity was also changed.\n\nThe eye-witnesses and ministers of the word handed down the teaching of\nthe Church, not only by writing, but also by unwritten tradition. Whence\ncomes our knowledge of the sacred spot, Mount Calvary, of the holy\nsepulchre? Has it not been handed down to us from father to son? It is\nwritten that our Lord was crucified on Calvary, and buried in the tomb\nwhich Joseph hewed out of the rock, but it is unwritten tradition that\nteaches us we are adoring the right places, and many other things of the\nsame kind. Why do we believe in three baptisms, that is, in three\nimmersions? Why do we adore the Cross? Is it not through tradition?\nTherefore the holy apostle says: 'Brethren, stand fast; and hold the\ntraditions which you have learned, whether by word, or by our epistle.'\nMany things, therefore, being handed down to the Church by unwritten\ntradition and kept up to the present day, why do you speak slightingly\nof images? The Manicheans followed a gospel according to Thomas, and you\nwill follow that of Leo. I do not admit an emperor's tyrannical action\nin domineering over the Church. The emperor has not received the power\nto bind and loose. I know of the Emperor Valens, a Christian in name,\nwho persecuted the true faith, Zeno and Anastasius, Heraclius and\nConstantine of Sicily, and Bardaniskus, called Philip ({~GREEK CAPITAL\nLETTER PHI U+03a6~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\nLETTER LAMDA U+03bb~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\nLETTER PI U+03c0~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER\nIOTA U+03b9~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER\nOMICRON WITH TONOS U+03cc~}{~GREEK SMALL LETTER NU U+03bd~}). I am not\nto be persuaded that the Church is set in order by imperial edicts, but\nby patristic traditions, written and unwritten. As the written Gospel\nhas been preached in the whole world, so has it been an unwritten\ntradition in the whole world to represent in image Christ, the incarnate\nGod, and the saints, to adore the Cross, and to pray towards the east.\n\nThe customs which you bring forward do not incriminate our worship of\nimages, but that of the heathens who make idols of them. The pious\npractice of the Church is not to be rejected because of heathen abuse.\nSorcerers and magicians exorcise; the Church exorcises catechumens. The\nformer invoke demons, the Church calls upon God against demons. Heathens\nsacrificed to demons; Israel offered to God both holocausts and victims.\nThe Church, too, offers an unbloody sacrifice to God. Heathens set up\nimages to demons, and Israel made idols of them in the words, 'These are\nthy gods, O Israel, who brought thee out of Egypt.' Now we have set up\nimages to the true God incarnate, to His servants and friends, who have\nput the demon host to flight. If you say to this that blessed Epiphanius\nclearly rejected our use of images, you must know that the work in\nquestion is spurious and written by some one else in the name of\nEpiphanius, as often happens. A father does not fight his own children.\nAll have become participators in the one Spirit. The Church is a witness\nof this in adorning images, until some men rose up against her and\ndisturbed the peace of Christ's fold, putting poisoned food before the\npeople of God.\n\nIf I venerate and worship, as the instruments of salvation, the Cross\nand lance, and reed and sponge, by means of which the Jews ({~GREEK\nSMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK\nSMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK\nSMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\nSMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\nSMALL LETTER IOTA U+03b9~}) scorned and put to death my Lord, shall I\nnot also worship images that Christians make with a good intention for\nthe glory and remembrance of Christ? If I worship the image of the\nCross, made of whatever wood it may be, shall I not worship the image\nwhich shows me the Crucified and my salvation through the Cross? Oh,\ninhumanity of man! It is evident that I do not worship matter, for\nsupposing the Cross, if it be made of wood, should fall to pieces, I\nshould throw them into the fire, and the same with images.\n\nReceive the united testimony of Scripture and the fathers to show you\nthat images and their worship are no new invention, but the ancient\ntradition of the Church. In the holy Gospel of St Matthew our Lord\ncalled His disciples blessed, and with them all those who followed their\nexample and walked in their footsteps in these words: 'Blessed are your\neyes, because they see, and your ears, because they hear. For, amen I\nsay to you, many prophets and just men have desired to see the things\nthat you see, and have not seen them, and to hear the things that you\nhear, and have not heard them.' We also desire to see as much as we may.\n'We see now in a glass, darkly,' and in image, and are blessed. God\nHimself first made an image, and showed forth images. For He made the\nfirst man after His own image. And Abraham, Moses, and Isaias, and all\nthe prophets saw images of God, not the substance of God. The burning\nbush was an image of God's Mother, and as Moses was about to approach\nit, God said: 'Put off the shoes from thy feet, for the place whereon\nthou standest is holy ground.' Now if the spot on which Moses saw an\nimage of Our Lady was holy, how much more the image itself? And not only\nis it holy, but I venture to say it is the holy of holies ({~GREEK SMALL\nLETTER ALPHA WITH DASIA U+1f01~}{~GREEK SMALL LETTER GAMMA\nU+03b3~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL\nLETTER OMEGA U+03c9~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\nLETTER ALPHA WITH DASIA AND OXIA U+1f05~}{~GREEK SMALL LETTER GAMMA\nU+03b3~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL\nLETTER ALPHA U+03b1~}). When the Pharisees asked our Lord why Moses had\nallowed a bill of divorce, He answered: 'On account of the hardness of\nyour hearts Moses allowed you to divorce your wife, but in the beginning\nit was not so.' And I say to you that Moses, through the children of\nIsrael's hardness of heart, and knowing their proclivity to idolatry,\nforbade them to make images. We are not in the same case. We have taken\na firm footing on the rock of faith, being enriched with the light of\nGod's friendship.\n\nListen to our Lord's words: 'Ye foolish and blind, whosoever shall swear\nby the temple, sweareth by it, and by him that dwelleth in it; and he\nthat sweareth by heaven sweareth by the throne of God, and by Him that\nsitteth thereon.' And he who swears by an image swears by the one whom\nit represents. It has been sufficiently proved that the tabernacle, and\nthe veil, the ark and the table, and everything within the tabernacle,\nwere images and types, and the works of man's hand, which were\nworshipped by all Israel, and also that the cherubim in carving were\nmade by God's order. For God said to Moses, 'See that thou doest all\nthings according to the pattern shown to thee on the mount.' Listen,\ntoo, to the apostle's testimony that Israel worshipped images and the\nhandiwork of man in obedience to God: 'If, then, he were on earth he\nwould not be a priest; seeing that there would be others to offer gifts\naccording to the law, who serve unto the example and shadow of heavenly\nthings, as it was answered to Moses, when he was to finish the\ntabernacle: See (says he) that thou make all things according to the\npattern which was shown thee on the mount. But now he hath obtained a\nbetter ministry, by how much also he is a mediator of a better\ntestament, which is established on better promises. For if that former\nhad been faultless, there should not indeed a place have been sought for\na second. For finding fault with them, he saith: 'Behold the day shall\ncome, saith the Lord: and I will perfect unto the house of Israel, and\nunto the house of Juda, a New Testament: not according to the Testament\nwhich I made to their fathers, on the day when I took them by the hand\nto lead them out of the land of Egypt.' And a little further on: 'Now in\nsaying a New, he hath made the former Old. And that which decayeth and\ngroweth old, is near its end. For there was a tabernacle made the first,\nwherein were the candlesticks, and the table, and the setting forth of\nloaves, which is called the Holy. And after the second veil, the\ntabernacle, which is called the Holy of Holies; having a golden censer,\nand the ark of the testament covered about on every part with gold, in\nwhich was a golden pot that had manna, and the rod of Aaron that had\nblossomed, and the tables of the testament. And over it were the\ncherubims of glory overshadowing the propitiatory.' And again: 'For\nJesus is not entered into the Holies made with hands, the patterns of\nthe true; but into heaven itself.' And again: 'For the law having a\nshadow of the good things to come, not the very image of the things.'\n\nYou see that the law and everything it ordained and all our own worship\nconsist in the consecration of what is made by hands, leading us through\nmatter to the invisible God. Now the law and all its ordinances were a\nforeshadowing of the image in the future, that is, of our worship. And\nour worship is an image of the eternal reward. As to the thing itself,\nthe heavenly Jerusalem, it is invisible and immaterial, as the same\ndivine apostle says: 'We have not here an abiding city, but we seek for\nthe one above, the heavenly Jerusalem, of which God is Lord and\nArchitect.' All ordinances of the law and of our worship have been\ndirected for that heavenly city. To God be praise for ever. Amen.\n\n\n\nTestimony of Ancient and Learned Fathers to Images.[18]\n\n\nSt John Chrysostom. From His 'Commentary on the Parable of the Sower.'\n\n\nIf you despise the royal garment, do you not despise the king himself?\nDo you not see that if you despise the image of the king, you despise\nthe original? Do you not know that if a man shows contempt for an image\nof wood or a statue of metal, he is not judged as if he had vented\nhimself on lifeless matter, but as showing contempt for the king?\nDishonour shown to an image of the king is dishonour shown to the king.\n\n\nThe same, from his Sermon to St Meletius, Bishop of Antioch, and on the\nzeal of his hearers, beginning, 'Casting his eyes everywhere on this\nholy flock.'\n\n\nWhat took place was most edifying, and we ought always to bear this\nconsolation in mind, and to have this saint before our eyes, whose name\nwas invoked against every bad passion and specious argument. This was so\nmuch the case that streets, market-place, fields, every nook and corner\nrang with his name. Not only have you longed to invoke him, but to look\nupon his bodily form. As with his name so with his image. Many people\nhave put it on their rings and goblets and cups and on their bedroom\nwalls, so as not only to hear his history but to look upon his physical\nlikeness, and to have a double consolation in his loss.[19]\n\n\nSt Maximus, Philosopher and Confessor. From his 'Acts' and those of\nBishop Theodosius.\n\n\nAnd after this all rose with tears of devotion, and kneeling down,\nprayed. And every one kissed the holy Gospels, and the sacred Cross, and\nthe image of our Lord and Saviour Jesus Christ, and of Our Lady, His\nImmaculate Mother ({~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER\nALPHA U+03b1~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER ALPHA\nU+03b1~}{~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER IOTA\nWITH TONOS U+03af~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\nLETTER FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER THETA U+03b8~}{~GREEK\nSMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER OMICRON\nU+03bf~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON\nWITH TONOS U+03cc~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL\nLETTER OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON U+03c5~}), putting\ntheir hands to it in confirmation of what had been said.\n\n\nBlessed Anastasius, Archbishop of Theopolis, on the Sabbath, to Simeon,\nBishop of Bostris.\n\n\nAs in the king's absence his image is honoured instead of himself, so in\nhis presence it would be unseemly to leave the original for the image.\nThis is not to say that what is passed over in his presence should be\ndishonoured. ... As the man who shows disrespect to the king's image is\npunished as if he had shown it to the king in very deed, although the\nimage is composed merely of wood and paint moulded together, so one who\nshows disrespect to the likeness of a man means it for the original of\nthe likeness.\n\n\n\n\nPART III.[20]\n\n\n_Every_ one must recognise that a man who attempts to dishonour an image\nwhich has been set up for the glory and remembrance of Christ, of His\nholy Mother, or one of his saints, is an enemy of Christ, of His holy\nMother, and the saints. It is also set up to shame the devil and his\ncrew, out of love and zeal for God. The man who refuses to give this\nimage due, though not divine, honour, is an upholder of the devil and\nhis demon host, showing by his act grief that God and the saints are\nhonoured and glorified, and the devil put to shame. The image is a\ncanticle and manifestation and monument to the memory of those who have\nfought bravely and won the victory to the shame and confusion of the\nvanquished. I have often seen lovers gazing at the loved one's garment,\nand embracing it with eyes and mouth as if it was himself. We must give\nhis due to every man. St Paul says: 'Honour to whom honour: to the king\nas excelling: or to governors as sent by him,' to each according to the\nmeasure of his dignity.\n\nWhere do you find in the Old Testament or in the Gospel the Trinity, or\nconsubstantiality, or one Godhead, or three persons,[21] or the one\nsubstance of Christ, or His two natures, expressed in so many words?\nStill, as they are contained in what Scripture _does_ say, and defined\nby the holy fathers, we receive them and anathematise those who do not.\nI prove to you that in the old law God commanded images to be made,\nfirst of all the tabernacle and everything in it. Then in the gospel our\nLord Himself said to those who asked Him, tempting, whether it was\nlawful to give tribute to Caesar, 'Bring me a coin,' and they showed Him\na penny. And He asked them whose likeness it was, and they said to Him,\nCaesar's; and He said, 'Give to Caesar that which is Caesar's, and to\nGod that which is God's.' As the coin bears the likeness of Caesar, it\nis his, and you should give it to Caesar. So the image bears the\nlikeness of Christ, and you should give it Him, for it is His.\n\nOur Lord called His disciples blessed, saying, 'Many kings and prophets\nhave desired to see what you see, and have not seen it, and to hear what\nyou hear and have not heard it. Blessed are your eyes which see and your\nears which hear.' The apostles saw Christ with their bodily eyes, and\nHis sufferings and wonders, and they listened to His words. We, too,\ndesire to see, and to hear, and to be blessed. They saw Him face to\nface, as He was present in the body. Now, since he is not present in the\nbody to us, we hear His words from books and are sanctified in spirit by\nthe hearing, and are blessed, and we adore, honouring the books which\ntell us of His words. So, through the representation of images, we look\nupon His bodily form, and upon His miracles and His sufferings, and are\nsanctified and satiated, gladdened and blessed. Reverently we worship\nHis bodily form, and contemplating it, we form some notion of His divine\nglory. For, as we are composed of soul and body, and our soul does not\nstand alone, but is, as it were, shrouded by a veil, it is impossible\nfor us to arrive at intellectual conceptions without corporeal things.\nJust as we listen with our bodily ears to physical words and understand\nspiritual things, so, through corporeal vision, we come to the\nspiritual. On this account Christ took a body and a soul, as man has\nboth one and the other. And baptism likewise is double, of water and the\nspirit. So is communion and prayer and psalmody; everything has a double\nsignification, a corporeal and a spiritual. Thus again, with lights and\nincense. The devil has tolerated all these things, raising a storm\nagainst images alone. His great jealousy of them may be learnt by what\nSt Sophronius, Patriarch of Jerusalem, recounts in his 'Spiritual\nGarden.' Abbot Theodore AEliotes told of a holy hermit on the Mount of\nOlives, who was much troubled by the demon of fornication. One day when\nhe was sorely tempted, the old man began to complain bitterly. 'When\nwill you let me alone?' he said to the devil: 'begone from me! you and I\nhave grown old together.' The devil appeared to him, saying, 'Swear to\nme that you will keep what I am about to tell you to yourself, and I\nwill not trouble you any longer.' And the old man swore it. Then the\ndevil said to him, 'Do not worship this image, and I will not harass\nyou.' The image in question represented Our Lady, the holy Mother of\nGod, bearing in her arms our Lord Jesus Christ. You see what those who\nforbid the worship of images hate in reality, and whose instruments they\nare. The demon of fornication strove to prevent the worship of Our\nLady's image rather than to tempt the old man to impurity. He knew that\nthe former evil was greater than fornication.\n\nAs we are treating of images and their worship, let us draw out the\nmeaning more accurately and say in the first place what an image is; (2)\nWhy the image was made; (3) How many kinds of images there are; (4) What\nmay be expressed by an image, and what may not; (5) Who first made\nimages. Again, as to worship: (1) What is worship; (2) How many kinds of\nworship there are; (3) What are the things worshipped in Scripture; (4)\nThat all worship is for God, who is worshipful by nature; (5) That\nhonour shown to the image is given to the original.\n\n\n\n1st Point.--_What is an Image?_\n\n\nAn image is a likeness and representation of some one, containing in\nitself the person who is imaged. The image is not wont to be an exact\nreproduction of the original. The image is one thing, the person\nrepresented another; a difference is generally perceptible, because the\nsubject of each is the same. For instance, the image of a man may give\nhis bodily form, but not his mental powers. It has no life, nor does it\nspeak or feel or move. A son being the natural image of his father is\nsomewhat different from him, for he is a son, not a father.\n\n\n\n2nd Point.--_For what purpose the Image is made._\n\n\nEvery image is a revelation and representation of something hidden. For\ninstance, man has not a clear knowledge of what is invisible, the spirit\nbeing veiled to the body, nor of future things, nor of things apart and\ndistant, because he is circumscribed by place and time. The image was\ndevised for greater knowledge, and for the manifestation and\npopularising of secret things, as a pure benefit and help to salvation,\nso that by showing things and making them known, we may arrive at the\nhidden ones, desire and emulate what is good, shun and hate what is\nevil.\n\n\n\n3rd Point.--_How many kinds of Images there are._\n\n\nImages are of various kinds. First there is the natural image. In\neverything the natural conception must be the first, then we come to\ninstitution according to imitation. The Son is the first natural and\nunchangeable image of the invisible God, the Father, showing the Father\nin Himself. 'For no man has seen God.' Again, 'Not that any one has seen\nthe Father.' The apostle says that the Son is the image of the Father,\n'Who is the image of the invisible God,' and to the Hebrews, 'Who being\nthe brightness of His glory, and the figure of His substance.' In the\nGospel of St John we find that He _does_ show the Father in Himself.\nWhen Philip said to Him, 'Show us the Father and it is enough for us,'\nour Lord replied, 'Have I been so long with you and have you not known\nMe, Philip? He who sees Me, sees the Father.' For the Son is the natural\nimage of the Father, unchangeable, in everything like to the Father,\nexcept that He is begotten, and that He is not the Father. The Father\nbegets, being unbegotten. The Son is begotten, and is not the Father,\nand the Holy Spirit is the image of the Son. For no one can say the Lord\nJesus, except in the Holy Spirit. Through the Holy Spirit we know\nChrist, the Son of God and God, and in the Son we look upon the Father.\nFor in things that are conceived by nature,[22] language is the\ninterpreter, and spirit is the interpreter of language. The Holy Spirit\nis the perfect and unchangeable image of the Son, differing only in His\nprocession. The Son is begotten, but does not proceed. And the son of\nany father is his natural image. Thus, the natural is the first kind of\nimage.\n\nThe second kind of image is that foreknowledge which is in God's mind\nconcerning future events, His eternal and unchanging counsel. God is\nimmutable and His counsel without beginning, and as it has been\ndetermined from all eternity, it is carried out at the time preordained\nby Him. Images and figures of what He is to do in the future, the\ndistinct determination of each, are called predeterminations by holy\nDionysius. In His counsels the things predetermined by Him were\ncharacterised and imaged and immutably fixed before they took place.\n\nThe third sort of image is that by imitation ({~GREEK SMALL LETTER KAPPA\nU+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER TAU\nU+03c4~}{~GREEK SMALL LETTER ALPHA WITH VARIA U+1f70~} {~GREEK SMALL\nLETTER MU U+03bc~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK\nSMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER ETA U+03b7~}{~GREEK SMALL\nLETTER SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\nLETTER NU U+03bd~}) which God made, that is, man. For how can what is\ncreated be of the same nature as what is uncreated, except by imitation?\nAs mind, the Father, the Word, the Son, and the Holy Spirit are one God,\nso mind and word and spirit are one man, according to God's will and\nsovereign rule.\n\nFor God says: 'Let us make man according to our own image and likeness,'\nand He adds, 'and let him have dominion over the fishes of the sea and\nthe birds of the air, and the whole earth, and rule over it.'\n\nThe fourth kind of image are the figures and types set forth by\nScripture of invisible and immaterial things in bodily form, for a\nclearer apprehension of God and the angels, through our incapacity of\nperceiving immaterial things unless clothed in analogical material form,\nas Dionysius the Areopagite says, a man skilled in divine things. Anyone\nwould say that our incapacity for reaching the contemplation of\nintellectual things, and our need of familiar and cognate mediums, make\nit necessary that immaterial things should be clothed in form and shape.\nIf, then, holy Scripture adapts itself to us in seeking to elevate us\nabove sense, does it not make images of what it clothes in our own\nmedium, and bring within our reach that which we desire but are unable\nto see? The spiritual[23] writer, Gregory, says that the mind striving\nto banish corporeal images reduces itself to incapability. But from the\ncreation of the world the invisible things of God are made clear by the\nvisible creation. We see images in created things, which remind us\nfaintly of divine tokens. For instance, sun and light and brightness,\nthe running waters of a perennial fountain, our own mind and language\nand spirit, the sweet fragrance of a flowering rose-tree, are images of\nthe Holy and Eternal Trinity.\n\nThe fifth kind of image is that which is typical of the future, as the\nbush and the fleece, the rod and the urn, foreshadowing the Virginal\nMother of God, and the serpent healing through the Cross those bitten by\nthe serpent of old. Thus, again, the sea, and water and the cloud\nforeshadow the grace of baptism.\n\nThe sixth kind of image is for a remembrance of past events, of a\nmiracle or a good deed, for the honour and glory and abiding memory of\nthe most virtuous, or for the shame and terror of the wicked, for the\nbenefit of succeeding generations who contemplate it, so that we may\nshun evil and do good. This image is of two kinds, either through the\nwritten word in books, for the word represents the thing, as when God\nordered the law to be written on tablets, and the lives of God-fearing\nmen to be recorded, or through a visible object, as when He commanded\nthe urn and rod to be placed in the ark for a lasting memory, and the\nnames of the tribes to be engraved on the stones of the humeral. And\nalso He commanded the twelve stones to be taken from the Jordan as a\nsacred token. Consider the prodigy, the greatest which befel the\nfaithful people, the taking of the ark, and the parting of the waters.\nSo now we set up the images of valiant men for an example and a\nremembrance to ourselves. Therefore, either reject all images, and be in\nopposition to Him who ordered these things, or receive each and all with\nbecoming greeting and manner.\n\n\n\nFourth Chapter. What an Image is, what it is not; and how each Image is\nto be set forth.\n\n\nBodies as having form and shape and colour, may properly be represented\nin image. Now if nothing physical or material may be attributed to an\nangel, a spirit, and a devil, yet they may be depicted and circumscribed\nafter their own nature. Being intellectual beings, they are believed to\nbe present and to energise in places known to us intellectually. They\nare represented materially as Moses made an image of the cherubim who\nwere looked upon by those worthy of the honour, the material image\noffering them an immaterial and intellectual sight. Only the divine\nnature is uncircumscribed and incapable of being represented in form or\nshape, and incomprehensible.\n\nIf Holy Scripture clothes God in figures which are apparently material,\nand can even be seen, they are still immaterial. They were seen by the\nprophets and those to whom they were revealed, not with bodily but with\nintellectual eyes. They were not seen by all. In a word it may be said\nthat we can make images of all the forms which we see. We apprehend\nthese as if they were seen. If at times we understand types from\nreasoning, and also from what we see, and arrive at their comprehension\nin this way, so with every sense, from what we have smelt, or tasted, or\ntouched, we arrive at apprehension by bringing our reason to bear upon\nour experience.\n\nWe know that it is impossible to look upon God, or a spirit, or a demon,\nas they are. They are seen in a certain form, divine providence clothing\nin type and figure what is without substance or material being, for our\ninstruction, and more intimate knowledge, lest we should be in too great\nignorance of God, and of the spirit world. For God is a pure Spirit by\nHis nature. The angel, and a soul, and a demon, compared to God, who\nalone is incomparable, are bodies; but compared to material bodies, they\nare bodiless. God therefore, not wishing that we should be in ignorance\nof spirits, clothed them in type and figure, and in images akin to our\nnature, material forms visible to the mind in mental vision. These we\nput into form and shape, for how were the cherubim represented and\ndescribed in image? But Scripture offers forms and images even of God.\n\n\n\nWho first made an Image.\n\n\nIn the beginning God begot His only begotten Son, His word, the living\nimage of Himself, the natural and unchangeable image of His eternity.\nAnd He made man after His own image and likeness. And Adam saw God, and\nheard the sound of His feet as He walked at even, and he hid in\nparadise. And Jacob saw and struggled with God. It is evident that God\nappeared to him in the form of a man. And Moses saw Him, and Isaias saw\nas it were the back of a man, and as a man seated on a throne. And\nDaniel saw the likeness of a man, and as the Son of Man coming to the\nancient of days. No one saw the nature of God, but the type and image of\nwhat was to be. For the Son and Word of the invisible God, was to become\nman in truth, that He might be united to our nature, and be seen upon\nearth. Now all who looked upon the type and image of the future,\nworshipped it, as St Paul says in his epistle to the Hebrews: 'All these\ndied according to faith, not having received the promises, but beholding\nthem afar off, and saluting them.' Shall I not make an image of Him who\ntook the nature of flesh for me? Shall I not reverence and worship Him,\nthrough the honour and worship of His image? Abraham saw not the nature\nof God, for no man ever saw God, but the image of God, and falling down\nhe adored. Josue saw the image of an angel, not as he is, for an angel\nis not visible to bodily eyes, and falling down he adored, and so did\nDaniel. Yet an angel is a creature, and servant, and minister of God,\nnot God. And he worshipped the angel not as God, but as God's\nministering spirit. And shall not I make images of Christ's friends? And\nshall I not worship them as the images of God's friends, not as gods?\nNeither Josue nor Daniel worshipped the angels they saw as gods. Neither\ndo I worship the image as God, but through the image of the saints too,\nshow my worship to God, because I honour His friends, and do them\nreverence. God did not unite Himself to the angelic nature, but to the\nhuman. He did not become an angel: He became a man in nature, and in\ntruth. It is indeed Abraham's seed which He embraces, not the angel's.\n\nThe Son of God in person did not take the nature of the angels: He took\nthe nature of man. The angels did not participate in the divine nature,\nbut in working and in grace. Now, men _do_ participate, and become\npartakers of the divine nature when they receive the holy Body of Christ\nand drink His Blood. For He is united in person to the Godhead,[24] and\ntwo natures in the Body of Christ shared by us are united indissolubly\nin person, and we partake of the two natures, of the body bodily, and of\nthe Godhead in spirit, or, rather, of each in both. We are made one, not\nin person, for first we have a person and then we are united by blending\ntogether the body and the blood. How are we not greater than the angels,\nif through fidelity to the commandments we keep this perfect union? In\nitself our nature is far removed from the angels, on account of death\nand the heaviness of the body, but through God's goodness and its union\nwith Him it has become higher than the angels. For angels stand by that\nnature with fear and trembling, as, in the person of Christ, it sits\nupon a throne of glory, and they will stand by in trembling at the\njudgment. According to Scripture they are not partakers of the divine\nglory. For they are all ministering spirits, being sent to minister\nbecause of those who are to be heirs of salvation, not that they shall\nreign together, nor that they shall be together glorified, nor that they\nshall sit at the table of the Father. The saints, on the contrary, are\nthe children of God, the children of the kingdom, heirs of God, and\nco-heirs of Christ. Therefore, I honour the saints, and glorify the\nservants and friends and co-heirs of Christ: servants by nature, friends\nby their choice: friends and co-heirs by divine grace, as our Lord said\nin speaking to the Father.\n\nAs we are speaking of images, let us speak of worship also, and in the\nfirst place determine what it is.\n\n\n\nOn Adoration. What is Adoration?\n\n\nAdoration is a token of subjection,--that is, of submission and\nhumiliation. There are many kinds of adoration.\n\n\n\nOn the kinds of Adoration.\n\n\nThe first kind is the worship of latreia, which we give to God, who\nalone is adorable by nature, and this worship is shown in several ways,\nand first by the worship of servants. All created things worship Him, as\nservants their master. All things serve Thee, the psalm says. Some serve\nwillingly, others unwillingly; some with full knowledge, willingly, as\nin the case of the devout, others knowing, but not willing, against\ntheir will, as the devil's. Others, again, not knowing the true God,\nworship in spite of themselves Him whom they do not know.\n\nThe second kind is the worship of admiration and desire which we give to\nGod on account of His essential glory. He alone is worthy of praise, who\nreceives it from no one, being Himself the cause of all glory and all\ngood, He is light, incomprehensible sweetness, incomparable,\nimmeasurable perfection, an ocean of goodness, boundless wisdom, and\npower, who alone is worthy of Himself to excite admiration, to be\nworshipped, glorified, and desired.\n\nThe third kind of worship is that of thanksgiving for the goods we have\nreceived. We must thank God for all created things, and show Him\nperpetual worship, as from Him and through Him all creation takes its\nbeing and subsists. He gives lavishly of His gifts to all, and without\nbeing asked. He wishes all to be saved, and to partake of His goodness.\nHe is long-suffering with us sinners. He allows His sun to shine upon\nthe just and unjust, and His rain to fall upon the wicked and the good\nalike. And being the Son of God, He became one of us for our sakes, and\nmade us partakers of His divine nature, so that we shall be like unto\nHim, as St John says in his Catholic epistle.\n\nThe fourth kind is suggested by the need and hope of benefits.\nRecognising that without Him we can neither do nor possess anything\ngood, we worship Him, asking Him to satisfy our needs and desires, that\nwe may be preserved from evil and arrive at good.\n\nThe fifth kind is the worship of contrition and confession. As sinners\nwe worship God, and prostrate ourselves before Him, needing His\nforgiveness, as it becomes servants. This happens in three ways. A man\nmay be sorry out of love, or lest he should lose God's benefits, or for\nfear of chastisement. The first is prompted by goodness and desire for\nGod himself, and the condition of a son: the second is interested, the\nthird is slavish.\n\n\n\nWhat we find worshipped in Scripture, and in how many ways we show\nworship to creatures.\n\n\nFirst, those places in which God, who alone is holy, has rested, and His\nresting-place in the saints, as in the holy Mother of God and in all the\nsaints. These are they who are made like to God as far as possible, of\ntheir own free will, and by God's indwelling, and by His abiding grace.\nThey are truly called gods, not by nature, but by participation; just as\nred-hot iron is called fire, not by nature, but by participation in the\nfire's action. He says: 'Be ye holy because I am holy.' The first thing\nis the free choice of the will. Then, in the case of a good choice, God\nhelps it on and confirms it. 'I will take up my abode in them,' He says.\n'We are the temples of God, and the Spirit of God dwells in us.' Again,\nHe gave them power over unclean spirits, to cast them out, and to heal\nall manner of diseases, and all manner of infirmities. And again, 'That\nwhich I do you shall do, and greater things.' Again: 'As I live,' God\nsays, 'whosoever shall glorify Me, him will I glorify.' Again: If we\nsuffer with Him that we may be also glorified with Him. And 'God stood'\nin the synagogue of the gods; in the midst of it He points out the gods.\nAs, then, they are truly gods, not by nature, but as partakers of God's\nnature, so they are to be worshipped, not as worshipful on their own\naccount, but as possessing in themselves Him who _is_ worshipful by\nnature. Just in the same way iron when ignited is not by nature hot and\nburning to the touch, it is the fire which makes it so. They are\nworshipped as exalted by God, as through Him inspiring fear to His\nenemies, and becoming benefactors to the faithful. It is love of God\nwhich gives them their free access to Him, not as gods or benefactors by\nnature, but as servants and ministers of God. We worship them, then, as\nthe king is honoured through the honour given to a loved servant. He is\nhonoured as a minister in attendance upon his master--as a valued\nfriend, not as king. The prayers of those who approach with faith are\nheard, whether through the servant's intercession with the king, or\nwhether through the king's acceptance of the honour and faith shown by\nthe servant's petitioner, for it was in his name that the petition was\nmade. Thus, those who approached through the apostles obtained their\ncures. Thus the shadow, and winding-sheets, and girdles of the apostles\nworked healings. Those who perversely and profanely wish them to be\nadored as gods are themselves damnable, and deserve eternal fire. And\nthose who in the false pride of their hearts disdain to worship God's\nservants are convicted of impiety towards God. The children who derided\nand laughed to scorn Elisseus bear witness to this, inasmuch as they\nwere devoured by bears.\n\nSecondly, we worship creatures by honouring those places or persons whom\nGod has associated with the work of our salvation, whether before our\nLord's coming or since the dispensation of His incarnation. For\ninstance, I venerate Mount Sinai, Nazareth, the stable at Bethlehem, and\nthe cave, the sacred mount of Golgotha, the wood of the Cross, the nails\nand sponge and reed, the sacred and saving lance, the dress and tunic,\nthe linen cloths, the swathing clothes, the holy tomb, the source of our\nresurrection, the sepulchre, the holy mountain of Sion and the mountain\nof Olives, the Pool of Bethsaida and the sacred garden of Gethsemane,\nand all similar spots. I cherish them and every holy temple of God, and\neverything connected with God's name, not on their own account, but\nbecause they show forth the divine power, and through them and in them\nit pleased God to bring about our salvation. I venerate and worship\nangels and men, and all matter participating in divine power and\nministering to our salvation through it. I do not worship the Jews. They\nare not participators in divine power, nor have they contributed to my\nsalvation. They crucified my God, the King of Glory, moved rather by\nenvy and hatred against God their Benefactor. 'Lord, I have loved the\nbeauty of Thy house,' says David, 'we will adore in the place where His\nfeet stood. And adore at His holy mountain.' The holy Mother of God is\nthe living holy mountain of God. The apostles are the teaching mountains\nof God. 'The mountains skipped like rams, and the hills like the lambs\nof the flock.'\n\nThe third kind of worship is directed to objects dedicated to God, as,\nfor instance, the holy Gospels and other sacred books. They were written\nfor our instruction who live in these latter days. Sacred vessels,\nagain, chalices, thuribles, candelabra, and altars ({~GREEK SMALL LETTER\nTAU U+03c4~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER ALPHA\nWITH TONOS U+03ac~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER\nEPSILON U+03b5~}{~GREEK SMALL LETTER ZETA U+03b6~}{~GREEK SMALL LETTER\nALPHA U+03b1~}{~GREEK SMALL LETTER IOTA U+03b9~}) belong to this\ncategory. It is evident that respect is due to them all. Consider how\nBaltassar made the people use the sacred vessels, and how God took away\nhis kingdom from him.\n\nThe fourth kind of worship is that of images seen by the prophets. They\nsaw God in sensible vision, and images of future things, as Aaron's rod,\nthe figure of Our Lady's virginity, the urn, and the table. And Jacob\nworshipped on the point ({~GREEK SMALL LETTER EPSILON WITH TONOS\nU+03ad~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER IOTA WITH\nVARIA U+1f76~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\nOMICRON U+03bf~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA\nU+1f04~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER RHO\nU+03c1~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER NU\nU+03bd~}) of his rod. He was a type of our Lord. Images of past events\nrecall their remembrance. The tabernacle was an image of the whole\nworld. 'See,' God said to Moses, 'the type which was shown to thee on\nthe mountain, and the golden cherubim, the work of sculpturers, and the\ncherubim within the veil of woven work.' Thus we adore the sacred figure\nof the Cross, the likeness of our God's bodily features, the likeness of\nher who bore Him, and all belonging to Him.\n\nThe fifth manner is in the worship of each other as having upon us the\nmark of God and being made after His image, humbling ourselves mutually,\nand so fulfilling the law of charity.\n\nThe sixth manner is the worship of those in power who have authority.\n'Give to all men their dues,' the apostle says; 'give honour where it is\ndue.' This Jacob did in worshipping Esau as his elder brother, and\nPharao the ruler established by God.\n\nIn the seventh place, the worship of servants towards their masters and\nbenefactors, and of petitioners towards those who grant their favours,\nas in the case of Abraham when he bought the double cave from the sons\nof Emmor.\n\nIt is needless to say that fear, desire, and honour are tokens of\nworship, as also submission and humiliation. No one should be worshipped\nas God except the one true God. Whatever is due to all the rest is for\nGod's sake.\n\nYou see what great strength and divine zeal are given to those who\nvenerate the images of the saints with faith and a pure conscience.\nTherefore, brethren, let us take our stand on the rock of the faith, and\non the tradition of the Church, neither removing the boundaries laid\ndown by our holy fathers of old, nor listening to those who would\nintroduce innovation and destroy the economy of the holy Catholic and\nApostolic Church of God. If any man is to have his foolish way, in a\nshort time the whole organisation of the Church will be reduced to\nnothing. Brethren and beloved children of the Church do not put your\nmother to shame, do not rend her to pieces. Receive her teaching through\nme. Listen to what God says of her: 'Thou art all fair, O my love, and\nthere is not a spot in thee.' Let us worship and adore our God and\nCreator as alone worthy of worship by nature, and let us worship the\nholy Mother of God, not as God, but as God's Mother according to the\nflesh. Let us worship the saints also, as the chosen friends of God, and\nas possessing access to Him. If men worship kings subject to corruption,\nwho are often bad and impious, and those ruling or deputed in their\nname, as the holy apostle says, 'Be subject to princes and powers,' and\nagain, 'Give to all their due, to one honour, to another fear,' and our\nLord, 'Give to Caesar that which is Caesar's, and to God that which is\nGod's,' how much more should we worship the King of Kings? He alone is\nGod by nature; and we should worship His servants and friends who reign\nover their passions and are constituted rulers of the whole earth. 'Thou\nshalt make them princes over all the earth,' says David. They receive\npower against demons and against disease, and with Christ they reign\nover an incorruptible and unchangeable kingdom. Their shadow alone has\nput forth disease and demons. Should we not deem a shadow a slighter and\nweaker thing than an image? Yet it is a true outline of the original.\nBrethren, the Christian is faith.[25] He who walks by faith gains many\nthings. The doubter, on the contrary, is as a wave of the sea torn and\ntossed; he profits nothing. All the saints pleased God by faith. Let us\nthen receive the teaching of the Church in simplicity of heart without\nquestioning. God made man sane and sound. It was man who was over\ncurious. Let us not seek to learn a new faith, destructive of ancient\ntradition, St Paul says, 'If a man teach any other Gospel than what he\nhas been taught, let him be anathema.' Thus, we worship images, and it\nis not a worship of matter, but of those whom matter represents. The\nhonour given to the image is referred to the original, as holy Basil\nrightly says.\n\nAnd may Christ fill you with the joy of His resurrection, most holy\nflock of Christ, Christian people, chosen race, body of the Church, and\nmake you worthy to walk in the footsteps of the saints, of the shepherds\nand teachers of the Church, leading you to enjoy His glory in the\nbrightness of the saints. May you gain His glory for eternity, with the\nUncreated Father, to whom be praise for ever. Amen.\n\nSpeaking on the distinction between images and idols, and defining what\nimages are, it is time to give proofs in question, according to our\npromise.[26]\n\n\n\nTestimony of Ancient and Learned Fathers concerning Images.\n\n\nSt Denis, Bishop of Athens, from his letter to St John the Apostle and\nEvangelist.\n\n\nSensible images do indeed show forth invisible things.\n\n\nThe same, from his Homily on the Ecclesiastical Hierarchy.\n\n\nThe substances and orders to which we have already alluded with\nreverence, are spirits, and they are set forth in spiritual and\nimmaterial array. We can see it when brought down to our medium,\nsymbolised in various forms, by which we are led up to the mental\ncontemplation of God and divine goodness. Spirits think of Him as\nspirits according to their nature, but we are led as far as may be by\nsensible images to the divine contemplation.\n\n_Commentary._--If, then, we are led by the medium of sensible images to\ndivine contemplation, what unseemliness is there in making an image of\nHim Who was seen in the form, and habit, and nature of man for our\nsakes?\n\n\nSt Basil, from his Homily on the Forty Martyrs.\n\n\nThe fortunes of war are wont to supply matter both for orators and\npainters. Orators describe them in glowing language, painters depict\nthem on their canvas, and both have led many on to deeds of fortitude.\nThat which words are to the ear, that the silent picture points out for\nimitation.\n\n\nThe same, on the Thirty Chapters on the Holy Ghost to Amphilochios, 18th\nAnswer.\n\n\nThe image of the king is also called the king, and there are not two\nkings. Neither power is broken, nor is glory divided. As we are ruled by\none government and authority, so our homage is one, not many. Thus the\nhonour given to the image is referred to the original. That which the\nimage represents by imitation on earth, that the Son is by nature in\nHeaven.\n\n_Commentary._--Just, then, as he who does not honour the Son does not\nhonour the Father who sent Him, as our Lord says, so he who does not\nhonour the image does not honour the original. Still some one says, 'We\ncannot refuse to honour the image of Christ, but we will not have the\nsaints.' What folly! Listen to what our Lord says to His disciples: 'He\nwho receives you receives Me,' so that the man who does not honour the\nsaints does not honour Christ either.\n\n\nSt John Chrysostom, from his 'Commentary on the Epistle to the Hebrews.'\n\n\nHow can what precedes be an image of what follows, as, for instance,\nMelchisedech of Christ? Just in the same way as a sketch would be an\noutline of the picture. On this account the old law is called a shadow,\nand the new--the truth and what is to come--certainties. Thus\nMelchisedech, who represents the law, is a foreshadowing of the picture.\nThe new dispensation is the truth; the picture fully completed shows\nforth eternity. We might call the old dispensation a type of a type, and\nthe new a type of the things themselves.\n\n\nFrom the Spiritual History of Theodore, Bishop of Cyrus. From the 'Life\nof St Simon Stylites.'\n\n\nIt is superfluous to speak of Italy. They say that this man became so\nwell known in the great city of Rome, that small statues were erected to\nhim in all the porticos of workshops, as a certain protection to them,\nand a guarantee of security.\n\n\nSt Basil, from his 'Commentary on Isaias.'\n\n\nWhen the devil saw man made after God's image and likeness, as he could\nnot fight against God, he vented his wickedness on the image of God. In\nthe same way an angry man might stone the King's image, because he\ncannot stone the King, striking the wood which bears his likeness.\n\n_Commentary._--Thus, every man who honours the image must necessarily\nhonour the original.\n\n\nThe same.\n\n\nJust as the man who shows contempt for the royal image is held to show\nit for the King himself, so is he convicted of sin who shows contempt\nfor man made after an image.\n\n\nSt Athanasius, from the Hundred Chapters addressed to Antiochus, the\nPrefect, according to Question and Answer.--Chap. xxxviii.\n\n\n_Answer._--We, who are of the faithful, do not worship images as gods,\nas the heathens did, God forbid, but we mark our loving desire alone to\nsee the face of the person represented in image. Hence, when it is\nobliterated, we are wont to throw the image as so much wood into the\nfire. Jacob, when he was about to die, worshipped on the point of\nJoseph's staff, not honouring the staff but its owner. Just in the same\nway do we greet images as we should embrace our children and parents to\nsignify our affection. Thus the Jew, too, worshipped the tablets of the\nlaw, and the two golden cherubim in carved work, not because he honoured\ngold or stone for itself, but the Lord who had ordered them to be made.\n\n\nSt John Chrysostom, on the 'Third Psalm, on David, and Absalom.'\n\n\nKings put victorious trophies before their conquering generals; rulers\nerect proud monuments to their charioteers, and brave men, and with the\nepitaph as a crown, use matter for their triumph. Others, again, write\nthe praises of conquerors in books, wishing to show that their own gift\nin praising is greater than those praised. And orators and painters,\nsculpturers and people, rulers, and cities, and places acclaim the\nvictorious. No one ever made images of the deserter or the coward.\n\n\nSt Cyril of Alexandria, from his 'Address to the Emperor Theodosius.'\n\n\nIf images represent the originals, they should call forth the same\nreverence.\n\n\nThe same, from his 'Treasures.'\n\n\nImages are ever the likenesses of their originals.\n\n\nThe same, from his Poem, on the 'Revelation of Christ being signified\nthrough all the Teaching of Moses. On Abraham and Melchisedech.'--Chap.\nvi.\n\n\nImages should be made after their originals.\n\n\nSt Gregory of Nazianzen, from His Sermon on the 'Son,' ii.\n\n\nAn image is essentially a representation of its original.\n\n\nSt Chrysostom, from his Third 'Commentary on the Colossians.'\n\n\nThe image of what is invisible, were it also invisible, would cease to\nbe an image. An image, as far as it is an image, should be kept\ninviolably by us, owing to the likeness it represents.\n\n\nThe same, from his 'Commentary on the Hebrews.'--Chap. xvii.\n\n\nAs in images the image presents the form of a man, though not his\nstrength, so the original and the likeness have much in common, for the\nlikeness is the man.\n\n\nEusebius Pamphilius, from the Fifth Book of his Gospel Proofs, on 'God\nappeared to Abraham by the Oak of Mambre.'\n\n\nHence, even now the inhabitants cherish the place where visions appeared\nto Abraham, as divinely consecrated. The turpentine tree is still to be\nseen, and those who received Abraham's hospitality are painted in\npicture, one on each side, and the stranger of greatest dignity in the\nmiddle. He would be an image of our Lord and Saviour, whom even rude men\nreverence, Whose divine words they believe. It was He who, through\nAbraham, sowed the seeds of piety in men. In the likeness and habit of\nan ordinary man He presented himself to Abraham,[27] and gave him\nknowledge of His Father.\n\n\nJohn of Antioch, also called Malala, from his Chronography concerning\nthe 'Woman with the Issue of Blood, who erected a Monument to Christ.'\n\n\nFrom that time John the Baptist became known to men, and Herod, toparcha\nof the Trachonitis region, beheaded him in the city of Sebaste, on the\neighth day of the kalends of June, Flaccus and Ruffinus being consuls.\nKing Herod, Philip's son, in grief at this event, left Judea. A rich\nwoman, Berenice by name, who was also living at Paneada, sought him out\nwishing as she had been cured by Jesus, to erect a monument to Him. Not\ndaring to do it without the king's consent, she presented a petition to\nKing Herod, asking to be allowed to erect a golden monument in that city\nto our Lord. The petition ran thus:--\n\nTo the august Herod, toparcha, law-giver of Jews and Greeks, King of\nTrachonitis, a suppliant petition from Berenice, an inhabitant of\nPaneada. You are crowned with justice and mercy and all other virtues.\nKnowing this and in good hope of success, I am writing to you. If you\nread my beginning you will soon be instructed as to facts. From\nchildhood I suffered with an issue of blood, and spent my time and my\nsubstance on doctors, and was not cured. Hearing of the wonderworking\nChrist, how He raised the dead to life again, put forth devils, and\ncured the sick by one word, I also went to Him as to God. And\napproaching the crowd which surrounded Him fearing lest He should turn\nme away in anger on account of my complaint, and that I should feel it\nmore, I said to myself, 'If I could only touch the border of His\ngarment, I should be cured.' I had no sooner touched it than the\nhaemorrhage stopped, and I was cured on the spot. And He, as if He had\nread my heart's desire, said aloud, 'Who has touched Me? Power has gone\nout of Me!' And I pale and trembling, thinking to throw off my sickness\nthe sooner, prostrated myself at His feet, bathing the ground with my\ntears, and confessed my action. He in His goodness compassionating me,\nassured me of my cure, saying: 'Be of good heart, daughter, thy faith\nhas healed thee. Go in peace!' Do you now, august ruler, grant my\nrighteous petition. King Herod receiving this petition, was struck with\nwonder and in awe at the cure, replied: 'The cure wrought for you, O\nwoman, deserves a splendid monument. Go then and put up any memorial you\nlike to Him, in praise of the Healer.' And immediately Berenice the sick\nwoman of yore, set up in the midst of her own city of Paneada a monument\nin bronze, adorned with gold and silver. It is still standing in the\ncity of Paneada. Not long ago it was taken from the place where it stood\nto the middle of the city, and placed in a house of prayer. One, Batho,\na converted Jew, found it mentioned in a book which contained an account\nof all those who had reigned over Judea.\n\n\nFrom the 'Ecclesiastical History of Socrates,' Book I. Chap. xviii., on\nthe Emperor Constantine.\n\n\nAfter this the Emperor Constantine, being most zealous for the Christian\nreligion, destroyed heathen observances, and prohibited single combats,\nwhilst he set up his images in the temples.\n\n\nStephen Bostrenus, against the Jews.--Chap. iv.\n\n\nWe have made the images of the saints for a remembrance of Abraham,\nIsaac, Jacob, Moses, and Elias and Zachary, and of other prophets and\nholy martyrs, who gave their life for Him. Every one who looks at their\nimages may thus be reminded of them and glorify Him who glorifies them.\n\n\nThe same.\n\n\nAs to images let us take courage that every work done in God's name is\ngood and holy. Now as to idols and statues, beware, they are all bad,\nboth the things and their makers. An image of a holy prophet is one\nthing, a statue or carved figure of Saturn or Venus, the sun or the\nmoon, quite another. As man was made after God's image, he is\nworshipped; but the serpent as the image of the devil, is unclean and\nexecrable. Tell me, O Jew, if you reject man's handiwork, what is left\non earth to be worshipped which is not the work of his hand? Was not the\nark made by hands, and the altar, the propitiatory and the cherubim, the\ngolden urn containing the manna, the table and the inner tabernacle, and\nall that God ordered to be put in the holy of Holies? Were not the\ncherubim the images of angels made by hands? Do you call them idols?\nWhat do you say to Moses who worshipped them and to Israel? Worship is\nsymbolical of honour, and we sinners worship God, and glorify Him by the\ndivine worship of latreia which is due to Him, and we tremble before Him\nas our Creator. We worship the angels and servants of God for His sake,\nas creatures and servants of God. An image is a name and likeness of him\nit represents. Thus both by writing and by engraving we are ever mindful\nof our Lord's sufferings, and of the holy prophets in the old law and in\nthe new.\n\n\nSt Leontius of Naples, in Cyprus, against the Jews--Book v.\n\n\nEnter then heartily into our apology for the making of sacred images, so\nthat the mouths of foolish people speaking injustice may be closed. This\ntradition comes from the old law, not from us. Listen to God's command\nto Moses that he should make two cherubim wrought in metal to overshadow\nthe propitiatory. And again, God showed the temple to Ezechiel, with its\ncarved faces of lions, forms of palms and men from floor to ceiling. The\ncommand is truly awe-inspiring. God, who enjoins Israel not to make any\ngraven thing, likeness or image of anything in heaven or on earth, also\norders Moses to make carved cherubim. God shows the temple to Ezechiel,\nfull of images and sculptured likenesses of lions, palms, and men. And\nSolomon, in conformity to the law, filled the temple with metal figures\nof oxen, palms, and men, and God did not reproach him for it. Now, if\nyou wish to reproach _me_ concerning images, you condemn God, who\nordered these things to be made that they might remind us of Himself.\n\n\nThe same, from the 3rd Book.\n\n\nAgain, atheists mock at us concerning the Holy Cross and the worship of\ndivine images, calling us idolators and worshippers of wooden gods. Now,\nif I am a worshipper of wood, as you say, I am a worshipper of many,\nand, if so, I should swear by many, and say, 'By the gods,' just as you\nat the sight of one calf said, 'These are thy gods, O Israel.' You could\nnot maintain that Christian lips had used the expression, but the\nadulterous and unbelieving synagogue is wont ever to cast infamy upon\nthe all-wise Church of Christ.\n\n\nThe same.\n\n\nWe do not adore as gods the figures and images of the saints. For if it\nwas the mere wood of the image that we adored as God, we should likewise\nadore all wood, and not, as often happens, when the form grows faint,\nthrow the image into the fire. And again, as long as the wood remains in\nthe form of a cross, I adore it on account of Christ who was crucified\nupon it. When it falls to pieces, I throw them into the fire. Just as\nthe man who receives the sealed orders of the king and embraces the\nseal, looks upon the dust and paper and wax as honourable in their\nreference to the king's service, so we Christians, in worshipping the\nCross, do not worship the wood for itself, but seeing in it the impress\nand seal and figure of Christ Himself, crucified through it and on it,\nwe fall down and adore.\n\n\nThe same.\n\n\nOn this account I depict Christ and His sufferings in churches, and\nhouses, and public places, and images, on clothes, and store-houses, and\nin every available place, so that ever before me, I may bear them in\nlasting memory, and not be unmindful, as you are, of my Lord God. In\nworshipping the book of the law, you are not worshipping parchment or\ncolour, but God's words contained in it. So do I worship the image of\nChrist, neither wood nor colouring for themselves. Adoring an inanimate\nfigure of Christ through the Cross, I seem to possess and to adore\nChrist. Jacob received Joseph's cloak of many colours from his brothers\nwho had sold him, and he caressed it with tears as he gazed at it. He\ndid not weep over the cloak, but considered it a way of showing his love\nfor Joseph and of embracing him. Thus do we Christians embrace with our\nlips the image of Christ, or the apostles, or the martyrs, whilst in\nspirit we deem that we are embracing Christ Himself or His martyr. As I\nhave often said, the end in view must always be considered in all\ngreeting and worship. If you upbraid me because I worship the wood of\nthe Cross, why do you not upbraid Jacob for worshipping on the point of\nJoseph's staff? ({~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL\nLETTER PI U+03c0~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~} {~GREEK\nSMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~} {~GREEK\nSMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK\nSMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\nSMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\nLETTER ETA WITH PERISPOMENI U+1fc6~}{~GREEK SMALL LETTER FINAL SIGMA\nU+03c2~} {~GREEK SMALL LETTER RHO WITH DASIA U+1fe5~}{~GREEK SMALL\nLETTER ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER BETA\nU+03b2~}{~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL LETTER OMICRON\nU+03bf~}{~GREEK SMALL LETTER UPSILON U+03c5~}). It is evident that it\nwas not the wood he honoured by his worship, but Joseph, as we adore\nChrist through the Cross. Abraham worshipped impious men who sold him\nthe cave, and bent his knee to the ground, yet he did not worship them\nas gods. And again, Jacob magnified impious Pharao and idolatrous Esau\nseven times, yet not as God. How many salutations and worshippings I\nhave put before you, both natural and scriptural, which are not to be\ncondemned, and you no sooner see any one worshipping the image of Christ\nor His Immaculate ({~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER\nALPHA U+03b1~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER ALPHA\nU+03b1~}{~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER IOTA\nWITH TONOS U+03af~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\nLETTER FINAL SIGMA U+03c2~}) Mother or a saint than you are angry and\nblaspheme and call me an idolator. Have you no shame, seeing me as you\ndo day by day pulling down the temples of idols in the whole world and\nraising churches to martyrs? If I worship idols, why do I honour\nmartyrs, their destroyers? If I glorify wood, as you say, why do I\nhonour the saints who have pulled down the wooden statues of demons? If\nI glorify stones, how can I glorify the apostles who broke the stone\nidols? If I honour the images of false gods, how can I praise and\nglorify and keep the feast of the three children at Babylon who would\nnot worship the golden statue? How greatly foolish people err, and how\nblind they are! What shamelessness is yours, O Jew! what impiety! You\nsin indeed against the truth. Arise, O God, and justify Thy cause. Judge\nand justify us from people, not all people, but from senseless and\nhostile people who constantly provoke Thee.\n\n\nThe same.\n\n\nIf, as I have often said, I worshipped wood and stone as God, I, too,\nshould say to each, 'Thou hast brought me forth.' If I worship the\nimages of the saints, or rather the saints, and worship and reverence\nthe combats of the holy martyrs, how can you call these idols, senseless\nman? For idols are likenesses of false gods and adulterers, murderers\nand luxurious men, not of prophets or apostles. Listen whilst I take a\ntelling and most true example of Christian and heathen images. The\nChaldeans in Babylon had all sorts of musical instruments for the\nworship of idols who were devils, and the children of Israel had brought\nmusical instruments from Jerusalem, which they hung upon the willow\ntrees, and the instruments of both lutes and stringed instruments and\nflutes gave forth their music, these for the glory of God, the others\nfor the service of devils. So must you look upon images and idols of\nheathens and Christians. Heathen idols were for the glory and\nremembrance of the devil; Christian images are for the glory of Christ,\nand of His apostles and martyrs and saints.\n\n\nThe same.\n\n\nWhen, then, you see a Christian worshipping the Cross, know that his\nadoration is not given to the wood, but to Christ Crucified. We might as\nwell worship all wood, as Israel worshipped woods and trees, saying,\n'Thou art my God, and Thou hast brought me forth.' It is not so with us.\nWe keep in churches and in our houses a remembrance and a representation\nof our Lord's sufferings and of those who fought for Him, doing\neverything for our Lord's sake.\n\nOnce more. Tell me, O Jew, what law authorised Moses to worship Jethor,\nhis brother-in-law, and an idolator? Or Jacob to worship Pharao, and\nAbraham the sons of Emmor? They were just men and prophets. Again,\nDaniel worshipped the impious Nabuchodonosor. For if they so acted on\naccount of life in this world, why do you reproach me for worshipping\nthe holy memories of the saints, whether in books or pictures, their\ncombats and sufferings, which are a daily source of good to me, and will\nhelp me to lasting and eternal life?\n\n\nSaint Athanasius against the Arians.--Book iii.\n\n\nThe Son being of the same substance as the Father, He can justly say\nthat He has what the Father has. Hence it was fitting and proper that\nafter the words 'I and the Father are one,' he should add, 'that you may\nknow that I am in the Father and the Father in Me.' He had already said\nthe same thing. 'He who sees Me sees the Father.' There is one and the\nsame mind in these three sayings. To know that the Father and the Son\nare one is to know that he is in the Father and the Father in the Son.\nThe Godhead of the Son is the Godhead of the Father. The man who\nreceives this understands 'that he who sees the Son sees the Father.'\nFor the Godhead of the Father is seen in the Son. This will be easier to\nunderstand from the example of the king's image which shows forth his\nform and likeness. The king is the likeness of his image. The likeness\nof the king is indelibly impressed upon the image, so that any one\nlooking at the image sees the king, and again, any one looking at the\nking recognises that the image is his likeness. Being an indelible\nlikeness, the image might answer a man, who expressed the wish to see\nthe king after contemplating it, by saying, 'The king and I are one. I\nam in him and he is in me. That which you see in me you see in him, and\nthe man who looks upon him looks at the same in me.' He who worships the\nimage worships the king in it. The image is his form and likeness.\n\n\nThe same, to Antiochus the Ruler.\n\n\nWhat do our adversaries say to these things, they who maintain that we\nshould not worship the effigies of the saints, which are preserved\namongst us for a remembrance of them.\n\n\nSt Ambrose of Milan, to the Emperor Gratian concerning the Incarnation\nof God the Word.\n\n\nGod before flesh was made, and God in the flesh. There is a fear lest,\nabstracting the double principle of action and wisdom from Christ, we\nshould glorify a mutilated Christ. Now, is it possible to divide Christ\nwhilst we adore His Godhead and His flesh? Do we divide Him when we\nadore at once the image of God and the Cross? God forbid.\n\n\nSt Cyril of Jerusalem, twelfth Instruction.\n\n\nIf you seek the cause of Christ's presence, go back to the first chapter\nof Scripture. God made the world in six days, but the world was made for\nman. The most brilliant sun glowing with light was made for man. And all\nliving things were created for our service, trees and flowers for our\nenjoyment. All created things were beautiful, yet only man was the image\nof God. The sun arose by command alone: man was moulded by the Divine\nHand. 'Let us make man to our image and likeness.' The wooden image of\nan earthly king is honoured, how much more the rational image of God?\n\n\nSt John Chrysostom, on the Machabees.\n\n\nThe royal effigies are shown forth not only on gold and silver, and the\nmost costly materials, but the royal form itself, even on copper. The\ndifference of matter does not affect the dignity of the character\nimpressed, nor does a viler material diminish the honour of what is\ngreat. The royal figure is always a consecration; not lessened by\nmatter, it exalts matter.\n\n\nThe same, against Julian the Apostate.--1st Book.\n\n\nWhat does this new Nabuchodonosor want? He has not shown himself kinder\nto us than Nabuchodonosor of old, whose furnace still pierces us\nthrough, although we have escaped from its flames. Do not the shrines of\nsaints in churches, inviting the worship of the faithful, show forth the\ndestruction of the body?[28]\n\n\nThe same, on the Piscina.\n\n\nJust as when the royal effigy and image is sent or carried into the\ncity, rulers and people go out to meet it with respect and reverence,\nnot honouring the wooden receptacle, or the waxen representation, but\nthe person of the king; so is it with created things.\n\n\nSeverianus of the Gabali, on the Cross.\n\n\n_Fourth Homily._--'Moses struck the rock twice.' Why twice? If he was\nobeying God's commands, what need was there of striking a second time?\nIf without, not two, or ten, or a hundred strikings would have unlocked\nnature: if it was simply God's work without the mystery of the Cross,\none striking, or nod, or word would have sufficed. But it is meant to be\nan image of the Cross. Moses, the Scripture says, struck once and then\nagain, in the sign of the Cross, not for actual necessity, so that\ninanimate nature might reverence the symbol. If in the king's absence\nhis image supplies his place, rulers worship, and festivals are held,\nand princes go out to meet it, and people prostrate themselves, not\nlooking at the material, but at the figure of the king shown forth in\nrepresentation not seen in nature, how much more shall the image of the\nEternal King break open the heavens and the whole universe, not the rock\nalone.\n\n\nJerome, Priest of Jerusalem, on the Holy Trinity.\n\n\nAs the Scripture nowhere enjoins you to worship the Cross, what makes\nyou adore it? Tell us, Jews and heathens, and all inquiring people.\n\n_Answer._--On this account, O slow and foolish of heart, God allowed the\npeople, who revered Him, to worship what was on earth, the handiwork of\nman, so that they should not be able to reproach Christians concerning\nthe Cross and the worship of images. Now just as the Jew adored the ark\nof the covenant, and the two carved cherubim of gold, and the two\ntablets of Moses, although there is nowhere an order from God to worship\nor revere them, so is it with Christians. We do not revere the Cross as\nGod; we show through it what we truly feel about the Crucified One.\n\n\nSimeon of Mount Thaumastus on Images.\n\n\nPossibly a contentious unbeliever will maintain that we worshipping\nimages in our churches are convicted of praying to lifeless idols. Far\nbe it from us to do this. Faith[29] makes Christians, and God, who\ncannot deceive, works miracles. We do not rest contented with mere\ncolouring. With the material picture before our eyes we see the\ninvisible God through the visible representation, and glorify Him as if\npresent, not as a God without reality, but as God who is the essence of\nbeing. Nor are the saints whom we glorify fictitious. They are in being,\nand are living with God; and their spirits being holy, they help, by the\npower of God, those who deserve and need their assistance.\n\n\nAthanasius, Archbishop of Antioch, to Simeon, Bishop of the Bostri, on\nthe Sabbath.\n\n\nJust as in the king's absence his image is worshipped, so in his\npresence it is extravagant to leave the original to pay homage to the\nimage. It is disregarded, because the original on whose account it is\nhonoured is present, but that is no reason for dishonouring it. It is\nmuch the same, I think, with the shadow or letter of the law. The\napostle calls it a figure. In so far as grace anticipated the reign of\ntruth, the saints were types, contemplating the truth as in a glass.\nWhen the promises were fulfilled, it was no longer desirable to live\naccording to types, nor to follow them. In the presence of the\nrealisation the type vanishes into insignificance. Still they did not\ndishonour nor deride types; they honoured them, and judged those who\ntreated them with contumely impious, and deserving of death and severe\nchastisement.\n\n\nThe same.--3rd Homily.\n\n\nA man worships the king's image for the honour due to the king, the\nimage itself being mere wax and paint.\n\n\nSt Athanasius of Mount Sinai on the New Sabbath, and on St Thomas the\nApostle.\n\n\nThose who saw Christ in the flesh looked upon Him as a prophet. We, who\nhave not seen Him, have confessed Him from our childhood to be the great\nand Almighty God Himself, the Creator of eternity, and splendour of the\nFather. We listen with faith to His Gospel, as if we saw Christ Himself\nspeaking. And receiving the pure treasure of His body, we believe that\nChrist Himself is acting in us. And if we see only the image of His\ndivine form, as if looking down upon us from heaven, we prostrate and\nadore. Great is now the faith of Christ.\n\n\nFrom the Life of the Abbot Daniel, on Eulogius the Quarryman.\n\n\nThen he went away dejected, and threw himself before an image of Our\nLady, and crying out, he said: 'Lord, enable me to pay what I promised\nthis man.'\n\n\nFrom the Life of St Mary of Egypt.\n\n\nAs I was weeping, I lifted up my eyes and saw the image of Our Lady, and\nI said to her:--\n\n'O Virgin, Mother of God ({~GREEK SMALL LETTER THETA U+03b8~}{~GREEK\nSMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER OMICRON WITH TONOS\nU+03cc~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON\nU+03bf~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER EPSILON\nU+03b5~} {~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL LETTER EPSILON\nWITH TONOS U+03ad~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\nLETTER PI U+03c0~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\nLETTER IOTA U+03b9~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER\nALPHA U+03b1~}), who didst give birth to God the Word, I know that it is\nneither fitting nor seemly that one so defiled and so covered with guilt\nas I should look up to thy image, O ever Virgin. It is fitting that I\nshould be hated and shunned by thy purity. Yet as He who was born of\nthee became man on purpose to call sinners to repentance, help me, for I\nhave no other succour. Let me also find an entrance. Do not refuse me a\nsight of the wood on which God the Word, thy Son, suffered according to\nthe flesh, who shed His own precious blood for me. Grant, O Queen, that\nI may be admitted to worship the sacred Cross, and I will promise thee\nas surety to the God whom thou didst bring forth that I will keep myself\never undefiled. When I see the Cross of thy Son, I will at once renounce\nthe world and the things of the world, and forthwith follow wherever\nthou shalt lead.'\n\nSaying this, taking faith's token as a conviction, encouraged by Our\nLady's clemency, I left that place where I had made my petition, and\nreturned again to join those who were entering the edifice. No one\nthrust me aside, and no one prevented me from going into the church.\nThen I was seized with horror and fear and trembling in all my limbs.\nThrowing myself on the ground, and worshipping that holy floor, I came\nout, and went to her who had promised to be my security. When I came to\nthe place in which the agreement had been signed, I knelt down before\nthe ever blessed Virgin, Mother of God, and addressed her in these\nwords:--\n\n'O loving Queen ({~GREEK SMALL LETTER PHI U+03c6~}{~GREEK SMALL LETTER\nIOTA U+03b9~}{~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER\nALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK\nSMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK\nSMALL LETTER EPSILON U+03b5~} {~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK\nSMALL LETTER EPSILON WITH TONOS U+03ad~}{~GREEK SMALL LETTER SIGMA\nU+03c3~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER OMICRON\nU+03bf~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER NU\nU+03bd~}{~GREEK SMALL LETTER ALPHA U+03b1~}), thou hast shown me thy\ngoodness; thou didst not despise the petition of my unworthiness. I have\nseen glory which sinners do not see. Praise be to God who receives the\nrepentance of sinners through thee.'\n\n\nSt Methodius, Bishop of the Patari ({~GREEK SMALL LETTER PI\nU+03c0~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER TAU\nU+03c4~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER RHO\nU+03c1~}{~GREEK SMALL LETTER OMEGA WITH TONOS U+03ce~}{~GREEK SMALL\nLETTER NU U+03bd~}), on the Resurrection.\n\n\nThe images of earthly kings, even if they are not made of finest gold\nand silver, command at once honour from all. As men are not honouring\nmatter, they do not choose the most precious from the less precious;\nthey honour the image, whether made of putty or of copper. A derider of\neither, whether he shows contempt to the image of plaster or of gold,\nwill be held to show contempt to his lord and king. We make golden\nimages of His angels, principalities, or powers, for His honour and\nglory.\n\n\n\n\nSERMON I.\nON THE ASSUMPTION ({~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL\nLETTER OMICRON U+03bf~}{~GREEK SMALL LETTER IOTA WITH TONOS\nU+03af~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER ETA\nU+03b7~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA\nU+03b9~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}).\n\n\n_The_ memory of the just takes place with rejoicing, said Solomon, the\nwisest of men; for precious in God's sight is the death of His saints,\naccording to the royal[30] David. If, then, the memory of all the just\nis a subject of rejoicing, who will not offer praise to justice in its\nsource, and holiness in its treasure-house? It is not mere praise; it is\npraising with the intention of gaining eternal glory. God's\ndwelling-place does not need our praise, that city of God, concerning\nwhich great things were spoken, as holy.[31] David addresses it in these\nwords: 'Glorious things are said of thee, thou city of God.' What sort\nof city shall we choose for the invisible and uncircumscribed God, who\nholds all things in His hand, if not that city which alone is above\nnature, giving shelter without circumscription[32] to the\nsupersubstantial Word of God? Glorious things have been spoken of that\ncity by God himself. For what is more exalted than being made the\nrecipient of God's counsel, which is from all eternity?\n\nNeither human tongue nor angelic mind is able worthily to praise her\nthrough whom it is given to us to look clearly upon the Lord's glory.\nWhat then? Shall we be silent through fear of our insufficiency?\nCertainly not. Shall we be trespassers beyond our own boundaries, and\nfreely handle ineffable mysteries, putting off all restraint? By no\nmeans. Mingling, rather, fear with desire, and weaving them into one\ncrown, with reverent hand and longing soul, let us show forth the poor\nfirst-fruits of our intelligence, in gratitude to our Queen and Mother,\nthe benefactress of all creation, as a repayment of our debt. A story is\ntold of some rustics who were ploughing up the soil when a king chanced\nto pass, in the splendour of his royal robes and crown, and surrounded\nby countless gift bearers, standing in a circle. As there was no gift to\noffer at that moment, one of them was collecting water in his hands, as\nthere happened to be a copious stream near by. Of this he prepared a\ngift for the king, who addressed him in these words: 'What is this, my\nboy?' And he answered boldly: 'I made the best of what I had, thinking\nit was better to show my willingness, than to offer nothing. You do not\nneed our gifts, nor do you wish for anything from us save our good will.\nThe need is on our side, and the reward is in the doing. I know that\nglory often comes to the grateful.'\n\nThe king in wonder praised the boy's cleverness, graciously acknowledged\nhis willingness, and made him many rich gifts in return. Now, if that\nproud monarch so generously rewarded good intentions, will not Our Lady\n({~GREEK SMALL LETTER ETA WITH DASIA U+1f21~} {~GREEK SMALL LETTER\nOMICRON WITH PSILI AND OXIA U+1f44~}{~GREEK SMALL LETTER NU\nU+03bd~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMEGA\nU+03c9~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER\nALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK\nSMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK\nSMALL LETTER ETA WITH VARIA U+1f74~} {~GREEK SMALL LETTER DELTA\nU+03b4~}{~GREEK SMALL LETTER EPSILON WITH TONOS U+03ad~}{~GREEK SMALL\nLETTER SIGMA U+03c3~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL\nLETTER OMICRON U+03bf~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\nLETTER NU U+03bd~}{~GREEK SMALL LETTER ALPHA U+03b1~}), the Mother of\nGod, accept _our_ good will, not judging us by what we accomplish? Our\nLady is the Mother of God, who alone is good and infinite in His\ncondescension, who preferred the two mites to many splendid gifts. She\nwill indeed receive us, who are paying off our debt, and make us a\nreturn out of all proportion to what we offer. Since prayer is\nabsolutely necessary for our needs, let us direct our attention to it.\n\nWhat shall we say, O Queen? What words shall we use? What praise shall\nwe pour upon thy sacred and glorified head, thou giver of good gifts and\nof riches, the pride of the human race, the glory of all creation,\nthrough whom it is truly blessed. He whom nature did not contain in the\nbeginning, was born of thee. The Invisible One is contemplated face to\nface. O Word of God, do Thou open my slow lips, and give their\nutterances Thy richest blessing; inflame us with the grace of Thy\nSpirit, through whom fishermen became orators, and ignorant men spoke\nsupernatural wisdom, so that our feeble voices may contribute to thy\nloved Mother's praises, even though greatness should be extolled by\nmisery. She, the chosen one of an ancient race, by a predetermined\ncounsel and the good pleasure of God the Father, who had begotten Thee\nin eternity immaterially, brought Thee forth in the latter times, Thou\nwho art propitiation and salvation, justice and redemption, life of\nlife, light of light, and true God of true God.\n\nThe birth of her, whose Child was marvellous, was above nature and\nunderstanding, and it was salvation to the world; her death was\nglorious, and truly a sacred feast. The Father predestined her, the\nprophets foretold her through the Holy Ghost. His sanctifying power\novershadowed her, cleansed[33] and made her holy, and, as it were,\npredestined her. Then Thou, Word of the Father, not dwelling in\nplace,[34] didst invite the lowliness of our nature to be united to the\nimmeasurable greatness of Thy inscrutable Godhead. Thou, who didst take\nflesh of the Blessed Virgin, vivified by a reasoning soul, having first\nabided in her undefiled and immaculate womb, creating Thyself, and\ncausing her to exist in Thee, didst become perfect man, not ceasing to\nbe perfect God, equal to Thy Father, but taking upon Thyself our\nweakness through ineffable goodness. Through it Thou art one Christ, one\nLord, one Son of God, and man at the same time, perfect God and perfect\nman, wholly God and wholly man, one substance ({~GREEK SMALL LETTER\nUPSILON WITH DASIA U+1f51~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL\nLETTER OMICRON WITH TONOS U+03cc~}{~GREEK SMALL LETTER SIGMA\nU+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ALPHA\nU+03b1~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA\nU+03b9~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}) from two perfect\nnatures, the Godhead and the manhood. And in two perfect natures, the\ndivine and the human, God is not pure God, nor the man only man, but the\nSon of God and the Incarnate God are one and the same God and man\nwithout confusion or division, uniting in Himself substantially the\nattributes of both natures. Thus, He is at once uncreated and created,\nmortal and immortal, visible and invisible, in place and not in place.\nHe has a divine will and a human will, a divine action and a human also,\ntwo powers of choosing ({~GREEK SMALL LETTER ALPHA WITH PSILI\nU+1f00~}{~GREEK SMALL LETTER UPSILON U+03c5~}{~GREEK SMALL LETTER TAU\nU+03c4~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER XI\nU+03be~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\nUPSILON WITH TONOS U+03cd~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK\nSMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER ALPHA U+03b1~}) divine\nand human. He shows forth divine wonders and human affections,--natural,\nI mean, and pure. Thou hast taken upon Thyself, Lord, of Thy great\nmercy, the state of Adam as he was before the fall, body, soul, and\nmind, and all that they involve physically, so as to give me a perfect\nsalvation. It is true indeed that what was not assumed was not\nhealed.[35] Having thus become the mediator between God and man, Thou\ndidst destroy enmity, and lead back to Thy Father those who had deserted\nHim, wanderers to their home, and those in darkness to the light. Thou\ndidst bring pardon to the contrite, and didst change mortality into\nimmortality. Thou didst deliver the world from the aberration of many\ngods, and didst make men the children of God, partakers of Thy divine\nglory. Thou didst raise the human race, which was condemned to hell,\nabove all power and majesty, and in Thy person it is seated on the\nKing's eternal throne. Who was the instrument of these infinite benefits\nexceeding all mind and comprehension, if not the Mother ever Virgin who\nbore Thee?\n\nRealise, Beloved in the Lord, the grace of to-day, and its wondrous\nsolemnity. Its mysteries are not terrible, nor do they inspire awe.\nBlessed are they who have eyes to see. Blessed are they who see with\nspiritual eyes. This night shines as the day. What countless angels\nacclaim the death of the life-giving Mother! How the eloquence of\napostles blesses the departure of this body which was the receptacle of\nGod. How the Word of God, who deigned in His mercy to become her Son,\nministering with His divine hands to this immaculate and divine\nbeing,[36] as His mother, receives her holy soul. O wondrous Law-giver,\nfulfilling the law which He had Himself laid down, not being bound by\nit, for it was He who enjoined children to show reverence to their\nparents. 'Honour thy father and thy mother,' He says. The truth of this\nis apparent to every one, calling to mind even dimly the words of holy\nScripture. If according to it the souls of the just are in the hands of\nGod, how much more is her soul in the hands of her Son and her God. This\nis indisputable. Let us consider who she is and whence she came, how\nshe, the greatest and dearest of all God's gifts, was given to this\nworld. Let us examine what her life was, and the mysteries in which she\ntook part. Heathens in the use of funeral orations most carefully\nbrought forward anything which could be turned to praise of the\ndeceased, and at the same time encourage the living to virtue, drawing\ngenerally upon fable and fiction, not having fact to go upon. How then,\nshall we not deserve scorn if we bury in silence that which is most true\nand sacred, and in very deed the source of praise and salvation to all?\nShall we not receive the same punishment as the man who hid his master's\ntalent? Let us adapt our subject to the needs of those who listen, as\nfood is suited to the body.\n\nJoachim and Anne were the parents of Mary. Joachim kept as strict a\nwatch over his thoughts as a shepherd over his flock, having them\nentirely under his control. For the Lord God led him as a sheep, and he\nwanted for none of the best things. When I say best, let no one think I\nmean what is commonly acceptable to the multitude, that upon which\ngreedy minds are fixed, the pleasures of life that can neither endure\nnor make their possessors better, nor confer real strength. They follow\nthe downward course of human life and cease all in a moment, even if\nthey abounded before. Far be it from us to cherish these things, nor is\nthis the portion of those who fear God. But the good things which are a\nmatter of desire to those who possess true knowledge, delighting God,\nand fruitful to their possessors, namely, virtues, bearing fruit in due\nseason, that is, in eternity, will reward with eternal life those who\nhave laboured worthily and have persevered in their acquisition as far\nas possible. The labour goes before, eternal happiness follows. Joachim\never shepherded his thoughts. In the place of pastures, dwelling by\ncontemplation on the words of sacred Scripture, made glad on the restful\nwaters of divine grace, withdrawn from foolishness, he walked in the\npath of justice. And Anne, whose name means grace, was no less a\ncompanion in her life than a wife, blessed with all good gifts, though\nafflicted for a mystical reason with sterility. Grace in very truth\nremained sterile, not being able to produce fruit in the souls of men.\nTherefore, men declined from good and degenerated; there was not one of\nunderstanding nor one who sought after God. Then His divine goodness,\ntaking pity on the work of His hands, and wishing to save it, put an end\nto that mystical barrenness, that of holy ({~GREEK SMALL LETTER THETA\nU+03b8~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER\nOMICRON WITH TONOS U+03cc~}{~GREEK SMALL LETTER PHI U+03c6~}{~GREEK\nSMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\nSMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\nSMALL LETTER FINAL SIGMA U+03c2~}) Anne, I mean, and she gave birth to a\nchild, whose equal had never been created and never can be. The end of\nbarrenness proved clearly that the world's sterility would cease and\nthat the withered trunk would be crowned with vigorous and mystical\nlife.\n\nHence the Mother of our Lord is announced. An angel foretells her birth.\nIt was fitting that in this, too, she, who was to be the human Mother of\nthe one true and living God, should be marked out above every one else.\nThen she was offered in God's holy temple, and remained there, showing\nto all a great example of zeal and holiness, withdrawn from frivolous\nsociety. When, however, she reached full age and the law required that\nshe should leave the temple, she was entrusted by the priests to Joseph,\nher bridegroom, as the guardian of her virginity, a steadfast observer\nof the law from his youth. Mary, the holy and undefiled ({~GREEK SMALL\nLETTER PI U+03c0~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI\nU+1fb6~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER ALPHA WITH\nTONOS U+03ac~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER OMEGA\nU+03c9~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER OMICRON\nU+03bf~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}), went to Joseph,\ncontenting herself with her household matters, and knowing nothing\nbeyond her four walls.\n\nIn the fulness of time, as the divine apostle says, the angel Gabriel\nwas sent to this true child of God, and saluted her in the words, 'Hail,\nfull of grace, the Lord is with thee.' Beautiful is the angel's\nsalutation to her who is greater than an angel. He is the bearer of joy\nto the whole world. She was troubled at his words, not being used to\nspeak with men, for she had resolved to keep her virginity unsullied.\nShe pondered in herself what this greeting might be. Then the angel said\nto her: 'Fear not, Mary. Thou hast found grace before God.' In very\ndeed, she who was worthy of grace had found it. She found grace who had\ndone the deeds of grace, and had reaped its fulness. She found grace who\nbrought forth the source of grace, and was a rich harvest of grace. She\nfound an abyss of grace who kept undefiled her double virginity, her\nvirginal soul no less spotless than her body; hence her perfect\nvirginity. 'Thou shalt bring forth a Son,' he said, 'and shalt call His\nname Jesus' (Jesus is interpreted Saviour). 'He shall save His people\nfrom their sins.' What did she, who is true wisdom, reply? She does not\nimitate our first mother Eve, but rather improves upon her\nincautiousness, and calling in nature to support her, thus answers the\nangel: 'How is this to be, since I know not man? What you say is\nimpossible, for it goes beyond the natural laws laid down by the\nCreator. I will not be called a second Eve and disobey the will of my\nGod. If you are not speaking godless things, explain the mystery by\nsaying how it is to be accomplished.' Then the messenger of truth\nanswered her: 'The Holy Spirit shall come to thee, and the power of the\nMost High shall overshadow thee. Therefore He who is born to thee shall\nbe called the Son of God.' That which is foretold is not subservient to\nthe laws of nature. For God, the Creator of nature, can alter its laws.\nAnd she, listening in holy reverence to that sacred name, which she had\never desired, signified her obedience in words full of humility and joy:\n'Behold the handmaid of the Lord. Be it done unto me according to thy\nword.'\n\n'O the depth of the riches, of the wisdom, and of the knowledge of God,'\nI will exclaim in the apostle's words. 'How incomprehensible are His\njudgments, and how unsearchable His ways.' O inexhaustible goodness of\nGod! O boundless goodness! He who called what was not into being, and\nfilled heaven and earth, whose throne is heaven, and whose footstool is\nthe earth, a spacious dwelling-place, made the womb of His own servant,\nand in it the mystery of mysteries is accomplished ({~GREEK SMALL LETTER\nTAU U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~} {~GREEK SMALL LETTER\nPI U+03c0~}{~GREEK SMALL LETTER ALPHA WITH TONOS U+03ac~}{~GREEK SMALL\nLETTER NU U+03bd~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\nOMEGA U+03c9~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER\nKAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\nIOTA U+03b9~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER OMEGA\nWITH PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\nLETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\nLETTER IOTA U+03b9~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER\nOMICRON WITH TONOS U+03cc~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\nSMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK\nSMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK\nSMALL LETTER ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER PI\nU+03c0~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER TAU\nU+03c4~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER LAMDA\nU+03bb~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA\nWITH PERISPOMENI U+1fd6~} {~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL\nLETTER UPSILON U+03c5~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\nLETTER TAU U+03c4~}{~GREEK SMALL LETTER ETA WITH TONOS U+03ae~}{~GREEK\nSMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\nLETTER OMICRON U+03bf~}{~GREEK SMALL LETTER NU U+03bd~}). Being God He\nbecomes man, and is marvellously brought forth without detriment to the\nvirginity of His Mother. And He is lifted up as a baby in earthly arms,\nwho is the brightness of eternal glory, the form of the Father's\nsubstance, by the word of whose mouth all created things exist. O truly\ndivine wonder! O mystery transcending all nature and understanding! O\nmarvellous virginity! What, O holy Mother and Virgin, is this great\nmystery accomplished in thee? Blessed art thou amongst women, and\nblessed is the fruit of thy womb. Thou art blessed from generation to\ngeneration, thou who alone art worthy of being blessed. Behold all\ngenerations shall call thee blessed as thou hast said. The daughters of\nJerusalem, I mean, of the Church, saw thee. Queens have blessed thee,\nthat is, the spirits of the just, and they shall praise thee for ever.\nThou art the royal throne which angels surround, seeing upon it their\nvery King and Lord. Thou art a spiritual Eden, holier and diviner than\nEden of old. That Eden was the abode of the mortal Adam, whilst the Lord\ncame from heaven to dwell in thee. The ark foreshadowed thee who hast\nkept the seed of the new world. Thou didst bring forth Christ, the\nsalvation of the world, who destroyed sin and its angry waves. The\nburning bush was a figure of thee, and the tablets of the law, and the\nark of the testament. The golden urn and candelabra, the table and the\nflowering rod of Aaron were significant types of thee. From thee arose\nthe splendour of the Godhead, the eternal Word of the Father, the most\nsweet and heavenly Manna, the sacred Name above every name, the Light\nwhich was from the beginning. The heavenly Bread of Life, the Fruit\nwithout seed, took flesh of thee. Did not that flame foreshadow thee\nwith its burning fire an image of the divine fire within thee? And\nAbraham's tent most clearly pointed to thee. By the Word of God dwelling\nin thee human nature produced the bread made of ashes, its first fruits,\nfrom thy most pure womb, the first fruits kneaded into bread and cooked\nby divine fire, becoming His divine person, and His true substance of a\nliving body quickened by a reasoning and intelligent soul.[37] I had\nnearly forgotten Jacob's ladder. Is it not evident to every one that it\nprefigured thee, and is not the type easily recognised? Just as Jacob\nsaw the ladder bringing together heaven and earth, and on it angels\ncoming down and going up, and the truly strong and invulnerable God\nwrestling mystically with himself, so art thou placed between us, and\nart become the ladder of God's intercourse with us, of Him who took upon\nHimself our weakness, uniting us to Himself, and enabling man to see\nGod. Thou hast brought together what was parted. Hence angels descended\nto Him, ministering to Him as their God and Lord, and men, adopting the\nlife of angels, are carried up to heaven.\n\nHow shall I understand the prediction of prophets? Shall I not refer\nthem to thee, as we can prove them to be true? What is the fleece of\nDavid which receives the Son of the Almighty God, co-eternal and\nco-equal with His Father, as rain falls upon the soil? Does it not\nsignify thee in thy bright shining? Who is the virgin foretold by Isaias\nwho should conceive and bear a Son, God ever present with us, that is,\nwho being born a man should remain God? What is Daniel's mountain from\nwhich arose Christ, the Corner-Stone, not made by the hand of man? Is it\nnot thee, conceiving without man and still remaining a virgin? Let the\ninspired Ezechiel come forth and show us the closed gate, sealed by the\nLord, and not yielding, according to his prophecy--let him point to its\nfulfilment in thee. The Lord of all came to thee, and taking flesh did\nnot open the door of thy virginity. The seal remains intact. The\nprophets, then, foretell thee. Angels and apostles minister to thee, O\nMother of God, ever Virgin, and John the virgin apostle. Angels and the\nspirits of the just, patriarchs and prophets surround thee to-day in thy\ndeparture to thy Son. Apostles watched over the countless host of the\njust who were gathered together from every corner of the earth by the\ndivine commands, as a cloud around the divine and living Jerusalem,\nsinging hymns of praise to thee, the author of our Lord's life-giving\nbody.\n\nO how does the source of life pass through death to life? O how can she\nobey the law of nature, who, in conceiving, surpasses the boundaries of\nnature? How is her spotless body made subject to death? In order to be\nclothed with immortality she must first put off mortality, since the\nLord of nature did not reject the penalty of death. She dies according\nto the flesh, destroys death by death, and through corruption gains\nincorruption ({~GREEK SMALL LETTER PHI U+03c6~}{~GREEK SMALL LETTER\nTHETA U+03b8~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\nRHO U+03c1~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI AND\nYPOGEGRAMMENI U+1fb7~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\nLETTER ETA WITH VARIA U+1f74~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK\nSMALL LETTER ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER PHI\nU+03c6~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER ALPHA\nU+03b1~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER SIGMA\nU+03c3~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER ALPHA\nU+03b1~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER CHI\nU+03c7~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER RHO\nU+03c1~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL\nLETTER ZETA U+03b6~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL\nLETTER TAU U+03c4~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\nLETTER IOTA U+03b9~}), and makes her death the source of resurrection. O\nhow does Almighty God receive with His own hands the holy disembodied\nsoul of our Lord's Mother! He honours her truly, whom being His servant\nby nature, He made His Mother, in His inscrutable abyss of mercy, when\nHe became incarnate in very truth. We may well believe that the angelic\nchoirs waited to receive thy departing soul. O what a blessed departure\nthis going to God of thine. If God vouchsafes it to all His\nservants--and we know that He does--what an immense difference there is\nbetween His servants and His Mother. What, then, shall we call this\nmystery of thine? Death? Thy blessed soul is naturally parted from thy\nblissful and undefiled body, and the body is delivered to the grave, yet\nit does not endure in death, nor is it the prey of corruption. The body\nof her, whose virginity remained unspotted in child-birth, was preserved\nin its incorruption, and was taken to a better, diviner place, where\ndeath is not, but eternal life. Just as the glorious sun may be hidden\nmomentarily by the opaque moon, it shows still though covered, and its\nrays illumine the darkness since light belongs to its essence. It has in\nitself a perpetual source of light, or rather it is the source of light\nas God created it. So art thou the perennial source of true light, the\ntreasury of life itself, the richness of grace, the cause and medium of\nall our goods. And if for a time thou art hidden by the death of the\nbody, without speaking, thou art our light, life-giving ambrosia, true\nhappiness, a sea of grace, a fountain of healing and of perpetual\nblessing. Thou art as a fruitful tree in the forest, and thy fruit is\nsweet in the mouth of the faithful. Therefore I will not call thy sacred\ntransformation death, but rest or going home, and it is more truly a\ngoing home. Putting off corporeal things, thou dwellest in a happier\nstate.\n\nAngels with archangels bear thee up. Impure spirits trembled at thy\ndeparture. The air raises a hymn of praise at thy passage, and the\natmosphere is purified. Heaven receives thy soul with joy. The heavenly\npowers greet thee with sacred canticles and with joyous praise, saying:\n'Who is this most pure creature ascending, shining as the dawn,\nbeautiful as the moon, conspicuous as the sun? How sweet and lovely thou\nart, the lily of the field, the rose among thorns; therefore the young\nmaidens loved thee. We are drawn after the odour of thy ointments. The\nKing introduced thee into His chamber. There Powers protect thee,\nPrincipalities praise thee, Thrones proclaim thee, Cherubim are hushed\nin joy, and Seraphim magnify the true Mother by nature and by grace of\ntheir very Lord. Thou wert not taken into heaven as Elias was, nor didst\nthou penetrate to the third heaven with Paul, but thou didst reach the\nroyal throne itself of thy Son, seeing it with thy own eyes, standing by\nit in joy and unspeakable familiarity. O gladness of angels and of all\nheavenly powers, sweetness of patriarchs and of the just, perpetual\nexultation of prophets, rejoicing the world and sanctifying all things,\nrefreshment of the weary, comfort of the sorrowful, remission of sins,\nhealth of the sick, harbour of the storm-tossed, lasting strength of\nmourners, and perpetual succour of all who invoke thee.'\n\nO wonder surpassing nature and creating wonder! Death, which of old was\nfeared and hated, is a matter of praise and blessing. Of old it was the\nharbinger of grief, dejection, tears, and sadness, and now it is shown\nforth as the cause of joy and rejoicing. In the case of all God's\nservants, whose death is extolled, His good pleasure is surmised from\ntheir holy end, and therefore their death is blessed. It shows them to\nbe perfect, blessed and immoveable in goodness, as the proverb says:\n'Praise no man before his death.' This, however, we do not apply to\nthee. Thy blessedness was not death, nor was dying thy perfection, nor,\nagain, did thy departure hence help thee to security. Thou art the\nbeginning, middle, and end of all goods transcending mind, for thy Son\nin His conception and divine dwelling in thee is made our sure and true\nsecurity. Thus thy words were true: from the moment of His conception,\nnot from thy death, thou didst say all generations should call thee\nblessed. It was thou who didst break the force of death, paying its\npenalty, and making it gracious. Hence, when thy holy and sinless body\nwas taken to the tomb, the choirs of angels bore it, and were all\naround, leaving nothing undone for the honour of our Lord's Mother,\nwhilst apostles and all the assembly of the Church burst into prophetic\nsong, saying: 'We shall be filled with the good things of Thy house,\nholy is Thy temple, wonderful in justice.' And again: 'The Most High has\nsanctified His tabernacle. The mountain of God is a fertile mountain,\nthe mountain in which it pleased God to dwell.' The apostolic band\nlifting the true ark of the Lord God on their shoulders, as the priests\nof old the typical ark, and placing thy body in the tomb, made it, as if\nanother Jordan, the way to the true land of the gospel, the heavenly\nJerusalem, the mother of all the faithful, God being its Lord and\narchitect. Thy soul did not descend to Limbo, neither did thy flesh see\ncorruption. Thy pure and spotless body was not left in the earth, but\nthe abode of the Queen, of God's true Mother, was fixed in the heavenly\nkingdom alone.\n\nO how did heaven receive her who is greater than heaven? How did she,\nwho had received God, descend into the grave? This truly happened, and\nshe was held by the tomb. It was not after bodily wise that she\nsurpassed heaven. For how can a body measuring three cubits, and\ncontinually losing flesh, be compared with the dimensions of heaven? It\nwas rather by grace that she surpassed all height and depth, for that\nwhich is divine is incomparable. O sacred and wonderful, holy and\nworshipful body, ministered to now by angels, standing by in lowly\nreverence. Demons tremble: men approach with faith, honouring and\nworshipping her, greeting her with eyes and lips, and drawing down upon\nthemselves abundant blessings. Just as a rich scent sprinkled upon\nclothes or places, leaves its fragrance even after it has been\nwithdrawn, so now that holy, undefiled, and divine body, filled with\nheavenly fragrance, the rich source of grace, is laid in the tomb that\nit may be translated to a higher and better place. Nor did she leave the\ngrave empty; her body imparted to it a divine fragrance, a source of\nhealing, and of all good for those who approach it with faith.\n\nWe, too, approach thee to-day, O Queen; and again, I say, O Queen, O\nVirgin Mother of God, staying our souls with our trust in thee, as with\na strong anchor. Lifting up mind, soul and body, and all ourselves to\nthee, rejoicing in psalms and hymns and spiritual canticles, we reach\nthrough thee One who is beyond our reach on account of His Majesty. If,\nas the divine Word made flesh taught us, honour shown to servants is\nhonour shown to our common Lord, how can honour shown to thee, His\nMother, be slighted? How is it not most desirable? Art thou not honoured\nas the very breath of life? Thus shall we best show our service to our\nLord Himself. What do I say to our Lord? It is sufficient that those who\nthink of Thee should recall the memory of Thy most precious gift as the\ncause of our lasting joy. How it fills us with gladness! How the mind\nthat dwells on this holy treasury of Thy grace enriches itself.\n\nThis is our thank-offering to thee, the first fruits of our discourses,\nthe best homage of my poor mind, whilst I am moved by desire of thee,\nand full of my own misery. But do thou graciously receive my desire,\nknowing that it exceeds my power. Watch over us, O Queen, the\ndwelling-place of our Lord. Lead and govern all our ways as thou wilt.\nSave us from our sins. Lead us into the calm harbour of the divine will.\nMake us worthy of future happiness through the sweet and face-to-face\nvision of the Word made flesh through thee. With Him, glory, praise,\npower, and majesty be to the Father and to the holy and life-giving\nSpirit, now and for ever. Amen.\n\n\n\n\nSERMON II.\nON THE ASSUMPTION ({~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL\nLETTER OMICRON U+03bf~}{~GREEK SMALL LETTER IOTA WITH TONOS\nU+03af~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER ETA\nU+03b7~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA\nU+03b9~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}).\n\n\n_There_ is no one in existence who is able to praise worthily the holy\ndeath of God's Mother, even if he should have a thousand tongues and a\nthousand mouths. Not if all the most eloquent tongues could be united\nwould their praises be sufficient. She is greater than all praise.\nSince, however, God is pleased with the efforts of a loving zeal, and\nthe Mother of God with what concerns the service of her Son, suffer me\nnow to revert again to her praises. This is in obedience to your orders,\nmost excellent pastors, so dear to God, and we call upon the Word made\nflesh of her to come to our assistance. He gives speech to every mouth\nwhich is opened for Him. He is her sole pleasure and adornment. We know\nthat in celebrating her praises we pay off our debt, and that in so\ndoing we are again debtors, so that the debt is ever beginning afresh.\nIt is fitting that we should exalt her who is above all created things,\ngoverning them as Mother of the God who is their Creator, Lord, and\nMaster. Bear with me you who hang upon the divine words, and receive my\ngood will. Strengthen my desire, and be patient with the weakness of my\nwords. It is as if a man were to bring a violet of royal purple out of\nseason, or a fragrant rose with buds of different hues, or some rich\nfruit of autumn to a mighty potentate who is divinely appointed to rule\nover men. Every day he sits at a table laden with every conceivable dish\nin the perfumed courts of his palace. He does not look at the smallness\nof the offering, or at its novelty so much as he admires the good\nintention, and with reason. This he would reward with an abundance of\ngifts and favours. So we, in our winter of poverty,[38] bring garlands\nto our Queen, and prepare a flower of oratory for the feast of praise.\nWe break our mind's stony desire with iron, pressing, as it were, the\nunripe grapes. And may you receive with more and more favour the words\nwhich fall upon your eager and listening ears.\n\nWhat shall we offer the Mother of the Word if not our words? Like\nrejoices in like and in what it loves. Thus, then, making a start and\nloosening the reins of my discourse, I may send it forth as a charger\nready equipped for the race. But do Thou, O Word of God, be my helper\nand auxiliary, and speak wisdom to my unwisdom. By Thy word make my path\nclear, and direct my course according to Thy good pleasure, which is the\nend of all wisdom and discernment.\n\nTo-day the holy Virgin of Virgins is presented in the heavenly temple.\nVirginity in her was so strong as to be a consuming fire. It is\nforfeited in every case by child-birth. But she is ever a virgin, before\nthe event, in the birth itself, and afterwards. To-day the sacred and\nliving ark of the living God, who conceived her Creator Himself, takes\nup her abode in the temple of God, not made by hands. David, her\nforefather,[39] rejoices. Angels and Archangels are in jubilation,\nPowers exult, Principalities and Dominations, Virtues and Thrones are in\ngladness: Cherubim and Seraphim magnify God. Not the least of their\npraise is it to refer praise to the Mother of glory. To-day the holy\ndove, the pure and guileless soul, sanctified by the Holy Spirit,\nputting off the ark of her body, the life-giving receptacle of Our Lord,\nfound rest to the soles of her feet, taking her flight to the spiritual\nworld, and dwelling securely in the sinless country above. To-day the\nEden of the new Adam receives the true paradise, in which sin is\nremitted and the tree of life grows, and our nakedness is covered. For\nwe are no longer naked and uncovered, and unable to bear the splendour\nof the divine likeness. Strengthened with the abundant grace of the\nSpirit, we shall no longer betray our nakedness in the words: 'I have\nput off my garment, how shall I put it on?' The serpent, by whose\ndeceitful promise we were likened to brute beasts, did not enter into\nthis paradise. He, the only begotten Son of God, God himself, of the\nsame substance as the Father, took His human nature of the pure Virgin.\nBeing constituted a man, He made mortality immortal, and was clothed as\na man. Putting aside corruption, He was indued with the incorruptibility\nof the Godhead.\n\nTo-day the spotless Virgin, untouched by earthly affections, and all\nheavenly in her thoughts, was not dissolved in earth, but truly entering\nheaven, dwells in the heavenly tabernacles. Who would be wrong to call\nher heaven, unless indeed he truly said that she is greater than heaven\nin surpassing dignity? The Lord and Creator of heaven, the Architect of\nall things beneath the earth and above, of creation, visible and\ninvisible, Who is not circumvented by place (if that which surrounds\nthings is rightly termed place), created Himself, without human\nco-operation, an Infant in her. He made her a rich treasure-house of His\nall-pervading and alone uncircumscribed Godhead, subsisting entirely in\nher without passion, remaining entire in His universality and Himself\nuncircumscribed. To-day the life-giving treasury and abyss of charity (I\nknow not how to trust my lips to speak of it) is hidden in immortal\ndeath. She meets it without fear, who conceived death's destroyer, if\nindeed we may call her holy and vivifying departure by the name of\ndeath. For how could she, who brought life to all, be under the dominion\nof death? But she obeys the law of her own Son, and inherits this\nchastisement as a daughter of the first Adam, since her Son, who is the\nlife, did not refuse it. As the Mother of the living God, she goes\nthrough death to Him. For if God said: 'Unless the first man put out his\nhand to take and taste of the tree of life, he shall live for ever,' how\nshall she, who received the Life Himself, without beginning or end, or\nfinite vicissitudes, not live for ever.\n\nOf old the Lord God banished from the garden of Eden our first parents\nafter their disobedience, when they had dulled the eye of their heart\nthrough their sin, and weakened their mind's discernment, and had fallen\ninto death-like apathy. But, now, shall not paradise receive her, who\nbroke the bondage of all passion, sowed the seed of obedience to God and\nthe Father, and was the beginning of life to the whole human race? Will\nnot heaven open its gates to her with rejoicing? Yes, indeed. Eve\nlistened to the serpent, adopted his suggestion, was caught by the lure\nof false and deceptive pleasure, and was condemned to pain and sorrow,\nand to bear children in suffering. With Adam she received the sentence\nof death, and was placed in the recesses of Limbo. How can death claim\nas its prey this truly blessed one, who listened to God's word in\nhumility, and was filled with the Spirit, conceiving the Father's gift\nthrough the archangel, bearing without concupiscence or the co-operation\nof man the Person of the Divine Word, who fills all things, bringing Him\nforth without the pains of childbirth, being wholly united to God? How\ncould Limbo open its gates to her? How could corruption touch the\nlife-giving body? These are things quite foreign to the soul and body of\nGod's Mother. Death trembled before her. In approaching her Son, death\nhad learnt experience from His sufferings, and had grown wiser. The\ngloomy descent to hell was not for her, but a joyous, easy, and sweet\npassage to heaven. If, as Christ, the Life and the Truth says: 'Wherever\nI am, there is also my minister,' how much more shall not His mother be\nwith Him? She brought Him forth without pain, and her death, also, was\npainless. The death of sinners is terrible, for in it, sin, the cause of\ndeath, is sacrificed. What shall we say of her if not that she is the\nbeginning of perpetual life. Precious indeed is the death of His saints\nto the Lord God of powers. More than precious is the passing away of\nGod's Mother. Now let the heavens and the angels rejoice: let the earth\nand men be full of gladness. Let the air resound with song and canticle,\nand dark night put off its gloom, and emulate the brightness of day\nthrough the scintillating stars. The living city of the Lord God is\nassumed from God's temple, the visible Sion, and kings bring forth His\nmost precious gift, their mother, to the heavenly Jerusalem,--that is to\nsay, the apostles constituted princes by Christ, over all the earth,\naccompany the ever virginal Mother of God.\n\nIt seems to me not superfluous to bring forward and insist on the past\ntypes of this holy one, the Mother of God. These types succinctly\nannounced the Divine Child whom we have received. I look upon His Mother\nas the saint of saints, the holiest of all, the fragrant urn for the\nmanna, or rather, to speak more truly, the fountain taking its rise in\nthe divine and far-famed city of David, in Sion the glorious; in it the\nlaw is fulfilled and the spiritual law is portrayed. In Sion, Christ the\nLaw-giver consummated the typical pasch, and God, the Author of the old\nand the new dispensation, gave us the true pasch. In it the Lamb of God,\nwho takes away the sins of the world, initiated His disciples unto His\nmystical feast, and gave them Himself slain as a victim, and the grape\npressed in the true vine. In Sion, Christ is seen by His apostles, risen\nfrom the dead, and Thomas is told, and through Thomas the world, that He\nis Lord and God, having in Himself two natures after His resurrection,\nand consequently two operations, independent wills, enduring for all\nages. Sion is the crown of churches, the resting-place of disciples. In\nit the echo of the Holy Spirit, the gift of tongues, His fiery descent\nare transmitted to the apostles. In it St John, taking the Mother of\nGod, ministered to her wants. Sion is the mother of churches in the\nwhole world, who offered a resting-place to the Mother of God after her\nSon's resurrection from the dead. In it, lastly, the Blessed Virgin was\nstretched on a small bed.\n\nWhen I had reached this point of my discourse, I was obliged to give\nvent to my own feelings, and burning with loving desire, to shed\nreverent yet joyful tears, embracing, as it were, the bed so happy and\nblest and wondrous, which received the life-giving tabernacle and\nrejoiced in the contact of holiness. I seemed to take into my arms that\nholy and sacred body itself, worthy of God, and pressing my eyes, lips,\nand forehead, head, and cheeks to hers, I felt as if she was really\nthere, though I was unable to see with my eyes what I desired. How,\nthen, was she assumed to the heavenly courts? In this way. What were the\nhonours then conferred upon her by God who commands us to honour our\nparents? The cloud which enclosed Jerusalem as with a net, by the divine\ncommands, brought together eagles from the ends of the earth, those who\nare spread over the world, fishing for men in the various and numerous\ntongues of the spirit. By the net of the word they are saving men from\nthe abyss of doubt and bringing them to the spiritual and heavenly table\nof the sacred and mystical banquet, the perfect marriage feast of the\nDivine Bridegroom, which the Father celebrates with His Son, who is\nequal to Himself and of the same nature. 'Where the spirit is,' says\nChrist the Truth, 'there shall the eagles be gathered together.' If we\nhave already spoken concerning the second great and splendid coming of\nHim who spoke these words, it will not be out of place here by way of\ncondiment.\n\nEye-witnesses, then, and ministers of the word were there, duly\nministering to His Mother, and drawing from her a rich inheritance, as\nit were, and a full measure of praise. For is it a matter of doubt to\nany one that she is the source of blessing and the fountain of all good?\nTheir followers and successors also were there, joining in their\nministry and in their praise. A common labour produces common fruits. A\nchosen band from Jerusalem were there. It was fitting that the foremost\nmen and prophets of the old law, they who had foretold God the Word's\nsaving birth of her in time, should be there as a guard of honour. Nor\ndid the angelic choirs fail. They who obeyed the king heartily ({~GREEK\nSMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK\nSMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ALPHA U+03b1~} {~GREEK\nSMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL\nLETTER OMEGA U+03c9~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL\nLETTER ETA U+03b7~}{~GREEK SMALL LETTER NU U+03bd~}), and consequently\nwere honoured by standing near Him, had the right to serve as a\nbody-guard to His Mother, according to the flesh, the truly blessed and\nblissful one, surpassing all generations and all creation. All those\nwere with her who are the brightness and the shining of the spirit, with\nspiritual eyes fixed upon her in reverence, and fear, and pure desire.\n\nWe hear divine and inspired words, and spiritual canticles appropriate\nto the parting hour. On this account it was meet to praise His boundless\ngoodness, His immeasurable greatness, His omnipotence, the generosity\nsurpassing all measure in His dealings with us, the overflowing riches\nof His mercy, the abyss of His tenderness; how, putting aside His\ngreatness, He descended to our littleness with the co-operation of the\nFather and the Holy Spirit. Again, the supersubstantial One is\nsupersubstantially created in the virginal womb. Being God He became\nman, and remains according to this union perfect God and perfect man,\nnot giving up the substance of His Godhead nor ceasing to be of the same\nflesh and blood as we are. He, who fills all things and governs the\nuniverse with one word, took up His abode in a narrow place, and the\nmaterial body of this blessed one received the burning fire of the\nGodhead, and as genuine gold it remained intact. This has taken place\nbecause God willed it, since His good pleasure makes things possible\nwhich could not happen without it. Then followed a strife of praise, not\nas if each was seeking to outdo the other--for this is vainglorious and\nfar from pleasing to God--but as if they would leave nothing undone for\nthe glory of God and the honour of God's Mother.\n\nThen Adam and Eve, our first parents, opened their lips to exclaim,\n'Thou blessed daughter of ours, who hast removed the penalty of our\ndisobedience! Thou, inheriting from us a mortal body, hast won us\nimmortality. Thou, taking thy being from us, hast given us back the\nbeing in grace. Thou hast conquered pain and loosened the bondage of\ndeath. Thou hast restored us to our former state. We had shut the door\nof paradise; thou didst find entrance to the tree of life. Through us\nsorrow came out of good; through thee good from sorrow. How canst thou\nwho art all fair taste of death? Thou art the gate of life and the\nladder to heaven. Death is become the passage to immortality. O thou\ntruly blessed one! who that is not the Word could have borne what thou\nhast borne?'[40]\n\nAll the company of the saints exclaimed, 'Thou hast fulfilled our\npredictions. Thou hast purchased our present joy for us. Through thee we\nhave broken the chains of death. Come to us, divine and life-giving\nreceptacle. Come, our desire, thou who hast gained us our desire.'\n\nAnd the saints standing by added their no less burning words: 'Remain\nwith us, our comfort, our sole joy in this world. O Mother leave us not\norphans who have suffered on thy Son's account. May we have thee as a\nrefuge and refreshment in our labours and weariness. Thou canst remain\nif thou so willest, even as thou canst depart hence. If thou departest,\nO dwelling-place of God, let us go too, if we are thine through thy Son.\nThou art our sole consolation on earth. We live as long as thou livest,\nand it is bliss to die with thee. Why do we speak of death? Death is\nlife to thee, and better than life--incomparably exceeding this life.\nHow is our life--life, if we are deprived of thee?'\n\nThe apostles and all the assembly of the Church may well have addressed\nsome such words to the blessed Virgin. When they saw the Mother of God\nnear her end and longing for it, they were moved by divine grace to sing\nfarewell hymns, and wrapt out of the flesh, they sighed to accompany the\ndying Mother of God, and anticipated death through intensity of will.\nWhen they had all satisfied their duty of loving reverence and had woven\nher a rich crown of hymns, they spoke a parting blessing over her, as a\nGod-given treasure, and the last words. These, I should think, were\nsignificant of this life's fleetingness, and of its leading to the\nhidden mysteries of future goods.\n\nThis, it appears to me, is what they did at once and unanimously. The\nKing was there to receive with divine embrace[41] the holy, undefiled,\nand stainless soul of His Mother on her going home. And she, as we may\nwell conjecture, said, 'Into Thy hands, O my Son, I commend my spirit.\nReceive my soul, dear to Thee, which Thou didst keep spotless. I give my\nbody to Thee, not to the earth. Guard that which Thou wert pleased to\ninhabit and to preserve in virginity. Take me to Thyself, that wherever\nThou art, the fruit of my womb, there I too may be. I am impelled to\nThee who didst descend to me. Do Thou be the consolation of my most\ncherished children, whom Thou didst vouchsafe to call Thy brethren, when\nmy death leaves them in loneliness. Bless them afresh through my hands.'\nThen stretching out her hands, as we may believe, she blessed all those\npresent, and then she heard the words: 'Come, my beloved Mother, to thy\nrest. Arise and come, most dear amongst women, the winter is past and\ngone, the harvest time is at hand.[42] Thou art fair, my beloved, and\nthere is no stain in thee. Thy fragrance is sweeter than all ointments.'\nWith these words in her ear, that holy one gave up her spirit into the\nhands of her Son.\n\nWhat happens? Nature, I conjecture, is stirred to its depths, strange\nsounds and voices are heard, and the swelling hymns of angels who\nprecede, accompany, and follow her. Some constitute the guard of honour\nto that undefiled and immaculate ({~GREEK SMALL LETTER PI\nU+03c0~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER NU\nU+03bd~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER GAMMA\nU+03b3~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL\nLETTER ALPHA WITH YPOGEGRAMMENI U+1fb3~}) soul on its way to heaven\nuntil the queen reaches the divine throne. Others surrounding the sacred\nand divine body proclaim God's Mother in angelic harmony. What of those\nwho watched by the most holy and immaculate ({~GREEK SMALL LETTER PI\nU+03c0~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER NU\nU+03bd~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER GAMMA\nU+03b3~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL\nLETTER OMEGA WITH YPOGEGRAMMENI U+1ff3~}) body? In loving reverence and\nwith tears of joy they gathered round the blessed and divine tabernacle,\nembracing every member, and were filled with holiness and thanksgiving.\nThen illnesses were cured, and demons were put to flight and banished to\nthe regions of darkness. The air and atmosphere and heavens were\nsanctified by her passage through them, the earth by the burial of her\nbody. Nor was water deprived of a blessing. She was washed in pure\nwater. It did not cleanse her, but was rather itself sanctified. Then,\nhearing was given to the deaf, the lame recovered their feet, and the\nblind their sight. Sinners who approached with faith blotted out the\nhandwriting against them. Then the holy body is wrapped in a snow-white\nwinding-sheet, and the queen is again laid upon her bed. Then follow\nlights and incense and hymns, and angels singing as befits the\nsolemnity; apostles and patriarchs acclaiming her in inspired song.\n\nWhen the Ark of God, departing from Mount Sion for the heavenly country,\nwas borne on the shoulders of the Apostles, it was placed on the way in\nthe tomb. First it was taken through the city, as a bride dazzling with\nspiritual radiance, and then carried to the sacred place of Gethsemane,\nangels overshadowing it with their wings, going before, accompanying,\nand following it, together with the whole assembly of the Church. King\nSolomon compelled all the elders of Israel in Sion to bear the ark of\nthe covenant of the Lord from the city of David, that is Sion, to rest\nin the temple of the Lord, which he had built, and the priests took the\nark and the tabernacle of the testimony, and the priests and levites\nraised it. And the king and all the people sacrificed numberless oxen\nand sheep before the ark. And the priests carried in the ark of the\ntestimony of God into its place, into the Holy of Holies, beneath the\nwings of the cherubim. So is it now with the dwelling-place of the true\nark, no longer of the testimony, but the very substance of God the Word.\nThe new Solomon, the Prince of peace, the Creator of all things in the\nheavens and on the earth, assembled together to-day the supporters of\nthe new covenant, that is the Apostles, with all the people of the\nsaints in Jerusalem, brought in her soul through angels to the true Holy\nof Holies, under the wings of the four living creatures, and set her on\nHis throne within the veil, where Christ Himself had preceded her. Her\nbody the while is borne by the Apostles' hands, the King of Kings\ncovering her with the splendour of His invisible Godhead, the whole\nassembly of the saints preceding her, with sacred song and sacrifice of\npraise until through the tomb it was placed in the delights of Eden, the\nheavenly tabernacles.\n\nPerchance, Jews also were there, if any, not too reprobate were to be\nfound. It will not be beside the mark to mention here a thing that is\nasserted by many. It is said that when those, who were carrying the\nblessed body of God's Mother, had reached the descent of the opposite\nmountains, a certain Jew, the slave of sin, and pledged by his folly,\nimitated the servant of Caiphas, who struck the divine Face of Christ\nour Lord and Master, and made himself the devil's instrument. Full of\nwicked passion and malice, he rushed at that most divine tabernacle,\nwhich angels approached with fear, and impiously dragged the bier with\nboth his hands to the ground. This was prompted by the envy of the arch\nenemy, but his labours were in vain, and he reaped a severe and fitting\nreminder of his deed. It is said that he lost the use of his hands,\nwhich had perpetrated his malicious deed, until faith moved him to\nrepentance. The bearers were standing near. The wretched man placed his\nhands on the wondrous and life-giving tabernacle, and they again became\nsound. Circumstances had made him wise, as often happens. But let us\nreturn to our subject.\n\nThen they reached the most sacred Gethsemane, and once more there were\nembracings and prayers and panegyrics, hymns and tears, poured forth by\nsorrowful and loving hearts. They mingled a flood of weeping and\nsweating.[43] And thus the immaculate ({~GREEK SMALL LETTER PI\nU+03c0~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER NU\nU+03bd~}{~GREEK SMALL LETTER ALPHA WITH TONOS U+03ac~}{~GREEK SMALL\nLETTER GAMMA U+03b3~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\nLETTER OMICRON U+03bf~}{~GREEK SMALL LETTER NU U+03bd~}) body was laid\nin the tomb. Then it was assumed after three days to the heavenly\nmansions. The bosom of the earth was no fitting receptacle for the\nLord's dwelling-place, the living source of cleansing water, the corn of\nheavenly bread, the sacred vine of divine wine, the evergreen and\nfruitful olive-branch of God's mercy. And just as the all holy body of\nGod's Son, which was taken from her, rose from the dead on the third\nday, it followed that she should be snatched from the tomb, that the\nmother should be united to her Son; and as He had come down to her, so\nshe should be raised up to Him, into the more perfect dwelling-place,\nheaven itself. It was meet that she, who had sheltered God the Word in\nher own womb, should inhabit the tabernacles of her Son. And as our Lord\nsaid it behoved Him to be concerned with His Father's business, so it\nbehoved His mother that she should dwell in the courts of her Son, in\nthe house of the Lord, and in the courts of the house of our God. If all\nthose who rejoice dwell in Him, where must the cause itself of joy\nabide? It was fitting that the body of her, who preserved her virginity\nunsullied in her motherhood, should be kept from corruption even after\ndeath. She who nursed her Creator as an infant at her breast, had a\nright to be in the divine tabernacles. The place of the bride whom the\nFather had espoused, was in the heavenly courts. It was fitting that she\nwho saw her Son die on the cross, and received in her heart the sword of\npain which she had not felt in childbirth, should gaze upon Him seated\nnext to the Father. The Mother of God had a right to the possession of\nher Son, and as handmaid and Mother of God to the worship of all\ncreation. The inheritance of the parents ever passes to the children.\nNow, as a wise man said, the sources of sacred waters are above. The Son\nmade all creation serve His Mother.\n\nLet us then also keep solemn feast to-day to honour the joyful departure\nof God's Mother, not with flutes nor corybants, nor the orgies of\nCybele, the mother of false gods, as they say, whom foolish people talk\nof as a fruitful mother of children, and truth as no mother at all.\nThese are demons and false imaginings. They usurp what they are not by\nnature to impose upon human folly. For how can what is bodiless lead the\nwedded life?[44] How can that be god which, not being before, is present\nonly after birth? That devils were bodiless is apparent to all, even to\nthose who are intellectually blind. Homer somewhere testifies to the\ncondition of the gods he honours:\n\n    They eat not barley, and drink not ruddy wine,\n    So they are bloodless and are called immortal.\n\nThey eat not bread, he says, neither do they drink fiery wine. On this\naccount they are anaemic, that is, without blood, and are called\nimmortals. He truly and appropriately says, 'are called.' They are\ncalled immortals. They are not that which they are called. They died the\ndeath of wickedness. Now we worship God, not God beginning His being,\nbut who always was and is above all cause and argument or created mind\nor nature. We honour and reverence the Mother of God, not ascribing to\nher the eternal generation of His Godhead. For the generation of God the\nWord was not in time, and was co-eternal with the Father. We acknowledge\na second generation in His spontaneous taking flesh, and we see and know\nthe cause of this. He who is without beginning and without body takes\nflesh for us as one of ourselves. And taking flesh of this sacred\nVirgin, He is born without man, remaining Himself perfect God, and\nbecoming perfect man, perfect God in His flesh, and perfect Man in His\nGodhead. Thus, recognising God's Mother in this Virgin, we celebrate her\nfalling asleep, not proclaiming her as God--far be from us these heathen\nfables--since we are announcing her death, but recognising her as the\nMother of the Incarnate God.\n\nO people of Christ, let us acclaim her to-day in sacred song,\nacknowledge our own good fortune and proclaim it. Let us honour her in\nnocturnal vigil; let us delight in her purity of soul and body, for she\nnext to God surpasses all in purity. It is natural for similar things to\nglory in each other. Let us show our love for her by compassion and\nkindness towards the poor. For if mercy is the best worship of God, who\nwill refuse to show His Mother devotion in the same way? She opened to\nus the unspeakable abyss of God's love for us. Through her the old\nenmity against the Creator is destroyed. Through her our reconciliation\nwith Him is strengthened, peace and grace are given to us, men are the\ncompanions of angels, and we, who were in dishonour, are made the\nchildren of God. From her we have plucked the fruit of life. From her we\nhave received the seed of immortality. She is the channel of all our\ngoods. In her God was man and man was God. What more marvellous or more\nblessed? I approach the subject in fear and trembling. With Mary, the\nprophetess, O youthful souls, let us sound our musical instruments,\nmortifying our members on earth, for this is spiritual music. Let our\nsouls rejoice in the Ark of God, and the walls of Jericho will yield, I\nmean the fortresses of the enemy. Let us dance in spirit with David;\nto-day the Ark of God is at rest. With Gabriel, the great archangel, let\nus exclaim, 'Hail, full of grace, the Lord is with thee. Hail,\ninexhaustible ocean of grace. Hail, sole refuge in grief. Hail, cure of\nhearts. Hail, through whom death is expelled and life is installed.'\n\nAnd you I will speak to as if living, most sacred of tombs, after the\nlife-giving tomb of our Lord, which is the source of the resurrection.\nWhere is the pure gold which apostolic hands confided to you? Where is\nthe inexhaustible treasure? Where the precious receptacle of God? Where\nis the living table? Where the new book in which the incomprehensible\nWord of God is written without hands? Where is the abyss of grace and\nthe ocean of healing? Where is the life-giving fountain? Where is the\nsweet and loved body of God's Mother?\n\nWhy[45] do you seek in the tomb one who has been assumed to the heavenly\ncourts? Why do you make me responsible for not keeping her? I was\npowerless to go against the divine commands. That sacred and holy body,\nleaving the winding-sheet behind, filled me full of sweet fragrance,\nsanctified me by its contact, and fulfilled the divine scheme, and was\nthen assumed, angels and archangels and all the heavenly powers\nescorting it. Now angels surround me, and divine grace abounds in me. I\nam the physician of the sick. I am a perpetual source of health, and the\nterror of demons. I am a city of refuge for fugitives. Approach with\nfaith and you will receive a sea of graces. Come, you of weak faith. All\nyou that thirst, come to the waters in obedience to Isaias' commands,\nand you who have no money, come and buy for nothing. I call upon all\nwith the Gospel invitation. Let him who longs for bodily or spiritual\ncure, forgiveness of sins, deliverance from misfortune, the possession\nof heaven, approach me with faith, and draw hence a strong and rich\nstream of grace. Just as the action of one and the same water acts\ndifferently on the earth, air, and sun, according to the nature of each,\nproducing wine in the vine and oil in the olive-tree, so does one and\nthe same grace profit each person according to his needs. I do not\npossess grace on my own account. A tomb given up to corruption, an\nobject of sorrow and dejection, I receive a precious ointment, and am\nimpregnated with it, and this sweet fragrance alters my condition whilst\nit lasts. Truly, divine graces flow where they will. I have sheltered\nthe source of joy, and I have become rich in its perennial fountain.[46]\n\nWhat shall we answer the tomb? You have indeed rich and abiding grace,\nbut divine power is not restricted by place, neither is the Mother of\nGod's working. If it were confined to the tomb alone, few would be the\nricher. Now it is freely distributed in all parts of the world. Let us\nthen make our memory serve as a storehouse of God's Mother. How shall\nthis be? She is a virgin and a lover of virginity. She is pure and a\nlover of purity. If we purify our mind with the body, we shall possess\nher grace. She shuns all impurity and impure passions. She has a horror\nof intemperance, and a special hatred for fornication. She turns from\nits allurements as from the progeny of serpents ... She looks upon all\nsin as death-inflicting, rejoicing in all good. Contraries are cured by\ncontraries. She delights in fasting and continence and spiritual\ncanticles, in purity, virginity, and wisdom. With these she is ever at\npeace, and takes them to her heart. She embraces peace and a meek\nspirit, and love, mercy, and humility as her children. In a word, she\ngrieves over every sin, and is glad at all goodness as if it were her\nown. If we turn away from our former sins in all earnestness and love\ngoodness with all our hearts, and make it our constant companion, she\nwill frequently visit her servants, bringing all blessings with her,\nChrist her Son, the King and Lord who reigns in our hearts. To Him be\nglory, praise, honour, power, and magnificence, with the eternal Father\nand the Holy Spirit, now and for ever.\n\n\n\n\nSERMON III.\nON THE ASSUMPTION ({~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL\nLETTER OMICRON U+03bf~}{~GREEK SMALL LETTER IOTA WITH TONOS\nU+03af~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER ETA\nU+03b7~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA\nU+03b9~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}).\n\n\n_Lovers_ are wont to speak of what they love, and to let their fancy run\non it by day and night. Let no one therefore blame me, if I add a third\ntribute to the Mother of God, on her triumphant departure. I am not\nprofiting her, but myself and you who are here present, putting before\nyou a spiritual seasoning and refreshment in keeping with this holy\nnight. We are suffering, as you see, from scarcity of eatables.\nTherefore I am extemporising a repast, which, if not very costly nor\nworthy of the occasion, will certainly be sufficient to still hunger.\nShe does not need our praise. It is we who need her glory. How indeed\ncan glory be glorified, or the source of light be enlightened? We are\nweaving a crown for ourselves in the doing. 'I live,' the Lord says,\n'and I will glorify those who glorify Me.' Wine is truly pleasant to\ndrink, and bread to eat. The one rejoices, the other strengthens the\nheart of man. But what is sweeter than the Mother of my God? She has\ntaken my mind captive, and held my tongue in bondage. I think of her by\nday and night. She, the Mother of the Word, supplies my words. The fruit\nof sterility makes sterile minds fruitful. We keep to-day the feast of\nher blessed and divine transit from this world. Let us then climb up the\nmystical mountain, where beyond the reach of worldly things, passing\nthrough the obscurity of storm, we stand in the divine light and may\ngive praise to Almighty power. How does He, who dwells in the splendour\nof His glory, descend into the Virgin's womb without leaving the bosom\nof the Father? How is He conceived in the flesh, and does He\nspontaneously suffer, and suffer unto death, in that material body,\ngaining immortality through corruptibility? ({~GREEK SMALL LETTER PHI\nU+03c6~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER OMICRON\nU+03bf~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER ALPHA WITH\nPERISPOMENI AND YPOGEGRAMMENI U+1fb7~} {~GREEK SMALL LETTER KAPPA\nU+03ba~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ETA\nU+03b7~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER ALPHA\nWITH TONOS U+03ac~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\nEPSILON U+03b5~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER\nOMICRON U+03bf~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL\nLETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON WITH VARIA U+1f78~}\n{~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA U+1f04~}{~GREEK SMALL\nLETTER PHI U+03c6~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL\nLETTER ALPHA U+03b1~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL\nLETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\nLETTER NU U+03bd~}). And, again, ascending to the Father, He drew His\nMother, according to the flesh, to His own Father, assuming into the\nheavenly country her who was heaven on earth.\n\nTo-day the living ladder, through whom the Most High descended and was\nseen on earth, and conversed with men, was assumed into heaven by death.\nTo-day the heavenly table, she, who contained the bread of life, the\nfire of the Godhead, without knowing man, was assumed from earth to\nheaven, and the gates of heaven opened wide to receive the gate of God\nfrom the East. To-day the living city of God is transferred from the\nearthly to the heavenly Jerusalem, and she, who, conceived her\nfirst-born and only Son, the first-born of all creation, the only\nbegotten of the Father, rests in the Church of the first-born: the true\nand living Ark of the Lord is taken to the peace of her Son. The gates\nof heaven are opened to receive the receptacle of God, who, bringing\nforth the tree of life, destroyed Eve's disobedience and Adam's penalty\nof death. And Christ, the cause of all life, receives the chosen mirror,\nthe mountain from which the stone without hands filled the whole earth.\nShe, who brought about the Word's divine Incarnation, rests in her\nglorious tomb as in a bridal-chamber, whence she goes to the heavenly\nbridals, to share in the kingdom of her Son and God, leaving her tomb as\na place of rest for those on earth. Is her tomb indeed a resting-place?\nYes, more famous than any other, not shining with gold, or silver, or\nprecious stones, nor covered with silken, golden, or purple adornments,\nbut with the divine radiance of the Holy Spirit. The angelic state is\nnot for lovers of this world, but the wondrous life of the blessed is\nfor the servants of the Spirit, and passing to God is better and sweeter\nthan any other life. This tomb is fairer than Eden. And that I may not\nspeak of the enemy's deceit, in the one; of his, so to say, clever\ncounsel, his envy and covetousness, of Eve's weakness and pliability,\nthe bait, sure and tempting, which cheated her and her husband, their\ndisobedience, exile, and death, not to speak of these things so as not\nto turn our feast into sorrow, _this_ grave gave up the mortal body it\ncontained to the heavenly country. Eve became the mother of the human\nfamily, and is not man made after the divine image, convicted by her\ncondemnation; 'earth thou art, and unto earth thou shalt return.' This\ntomb is more precious than the tabernacle of old, receiving the real and\nlife-giving receptacle of the Lord, the heavenly table, not the loaves\nof proposition, but of heaven, not material fire, but her who contained\nthe pure fire of the Godhead. This tomb is holier than the ark of Moses,\nblessed not with types and shadows, but the truth itself. It showed\nforth the pure and golden urn, containing the heavenly manna, the living\ntablet, receiving the Incarnate Word of God from the impress of the Holy\nSpirit, the golden censer of the supersubstantial word. It showed forth\nher who conceived the divine fire embalming all creation.\n\nLet demons take to flight, and the thrice miserable Nestorians perish as\nthe Egyptians of old, and their ruler Pharao, the younger, a cruel\ndevastator. They were swallowed up in the abyss of blasphemy. Let us who\nare saved with dry feet, crossing the bitter waters of impiety, raise\nour voices to the Mother of God at her departure. Let Mary, personifying\nthe Church, lead the joyful strain. Let the maidens of the spiritual\nJerusalem go out in singing choirs. Let kings and judges, with rulers,\nyouths, and virgins, young and old, proclaim the Mother of God, and all\npeoples and nations in their different ways and tongues, sing a new\ncanticle. Let the air resound with praise and instrument, and the sun\ngladden this day of salvation. Rejoice, O heavens, and may the clouds\nrain justice. Be glad, O divine apostles, the chosen ones of God's\nflock, who seem to reach the highest visions, as lofty mountain tops.\nAnd you God's sheep, and His holy people, the flock of the Church, who\nlook to the high mountains of perfection, be sad, for the fountain of\nlife, God's Mother, is dead. It was necessary that what was made of\nearth should return to earth, and thus be assumed to heaven. It was\nfitting that the earthly tenement should be cast off, as gold is\npurified, so that the flesh in death might become pure and immortal, and\nrise in shining immortality from the tomb.\n\nTo-day she begins her second life through Him who was the cause of her\nfirst being. She gave a beginning, I mean, the life of the body, to Him\nwho had no beginning in time, although the Father was the cause of His\ndivine existence. Rejoice holy and divine Mount Sion, in which reposes\nthe living divine mountain, the new Bethel, with its grace, human nature\nunited with the Godhead. From thee her Son ascended to heaven as from\nthe olives. Let the world-embracing cloud be prepared and the winds\ngather the apostles to Mount Sion from the ends of the earth. Who are\nthese who soar up as clouds and eagles to the cause of all resurrection,\nministering to the Mother of God? Who is she who rises resplendent, all\npure, and bright as the sun? Let the spiritual lyres sing to her, the\napostolic tongues. Let grave theologians raise their voices in praise,\nHierotheus, the vessel of election, in whom the Holy Spirit abides,\nknowing and teaching divine things by the divine indwelling. Let him be\nwrapt out of the body and join willingly in the joyful hymn. Let all\nnations clap their hands and praise the Mother of God. Let angels\nminister to her body. Follow your Queen, O daughters of Jerusalem, and,\ntogether with her virgins in the spirit, approach your Bridegroom in\norder to sit at His right hand. Make haste, Lord, to give Thy Mother the\nwelcome which is her due. Stretch out Thy divine hands. Receive Thy\nMother's soul into the Father's hands unto which Thou didst commend Thy\nspirit on the Cross. Speak sweet words to her: 'Come, my beloved, whose\npurity is more dazzling than the sun, thou gavest me of thy own, receive\nnow what is mine. Come, my Mother, to thy Son, reign with Him who was\npoor with thee.' Depart, O Queen, depart, not as Moses did who went up\nto die. Die rather that thou mayest ascend. Give up thy soul into the\nhands of thy Son. Return earth to the earth, it will be no obstacle.\nLift up your eyes, O people of God. See in Sion the Ark of the Lord God\nof powers, and the apostles standing by it, burying the life-giving body\nwhich received our Lord. Invisible angels are all around in lowly\nreverence doing homage to the Mother of their Lord. The Lord Himself is\nthere, who is present everywhere, and filling all things, the universal\nBeing, not in place. He is the Author and Creator of all things. Behold\nthe Virgin, the daughter of Adam and Mother of God; through Adam she\ngives her body to the earth, her soul to her Son above in the heavenly\ncourts. Let the holy city be sanctified, and rejoice in eternal praise.\nLet angels precede the divine tabernacle on its passage, and prepare the\ntomb. Let the radiance of the spirit adorn it. Let sweet ointment be\nmade ready and poured over the pure and undefiled body. Let a clear\nstream of grace flow from grace in its source. Let the earth be\nsanctified by contact with that body. Let the air rejoice at the\nAssumption. Let gentle breezes waft grace. Let all nature keep the feast\nof the Mother of God's Assumption. May youthful bands applaud and\neloquent tongues acclaim her, and wise hearts ponder on the wonder,\npriests hoary with age gather strength at the sight. Let all creation\nemulate heaven, even so the true measure of rejoicing would not be\nreached.\n\nCome, let us depart with her. Come, let us descend to that tomb with all\nour heart's desire. Let us draw round that most sacred bed and sing the\nsweet words, 'Hail, full of grace, the Lord is with thee. Hail,\npredestined Mother of God. Hail, thou chosen one in the design of God\nfrom all eternity, most sacred hope of earth, resting-place of divine\nfire, holiest delight of the Spirit, fountain of living water, paradise\nof the tree of life, divine vine-branch, bringing forth soul-sustaining\nnectar and ambrosia. Full river of spiritual graces, fertile land of the\ndivine pastures, rose of purity, with the sweet fragrance of grace, lily\nof the royal robe, pure Mother of the Lamb of God who takes away the\nsins of the world, token of our redemption, handmaid and Mother,\nsurpassing angelic powers.' Come, let us stand round that pure tomb and\ndraw grace to our hearts. Let us raise the ever-virginal body with\nspiritual arms, and go with her into the grave to die with her. Let us\nrenounce our passions, and live with her in purity, listening to the\ndivine canticles of angels in the heavenly courts. Let us go in adoring,\nand learn the wondrous mystery by which she is assumed to heaven, to be\nwith her Son, higher than all the angelic choirs. No one stands between\nSon and Mother. This, O Mother of God, is my third sermon on thy\ndeparture, in lowly reverence to the Holy Trinity to whom thou didst\nminister, the goodness of the Father, the power of the Spirit, receiving\nthe Uncreated Word, the Almighty Wisdom and Power of God. Accept, then,\nmy good-will, which is greater than my capacity, and give us salvation.\nHeal our passions, cure our diseases, help us out of our difficulties,\nmake our lives peaceful, send us the illumination of the Spirit. Inflame\nus with the desire of thy Son. Render us pleasing to Him, so that we may\nenjoy happiness with Him, seeing thee resplendent with thy Son's glory,\nrejoicing for ever, keeping feast in the Church with those who worthily\ncelebrate Him who worked our salvation through thee, Christ the Son of\nGod, and our God. To Him be glory and majesty, with the uncreated Father\nand the all-holy and life-giving Spirit, now and for ever, through the\nendless ages of eternity. Amen.\n\n\n\n\nINDEX\n\n\nAbraham and sons of Emmor, 9; image of God, 123. Adam and Eve addressing\nOur Lady, 183.\n\nAmbrose of Milan, St, on Incarnation, 136.\n\nAmphilochius, addressed by St Basil, 34.\n\nAngarus, King of Edessa, 33.\n\nAngelic nature not taken by God, 102.\n\nAnne, St, her name, 156.\n\nArk of God, the true, 168, 188; at rest, 195.\n\nAssumption of Our Lady, 202, 207, 209, 210.\n\nAthanasius, Archbishop of Antioch, 141.\n\nAthanasius, St, his testimony, 120.\n\nAugustine, St, _de Civitate Dei,_ 57.\n\nBabylon, three children in, 132.\n\nBaltasar, impiety of, 110.\n\nBasil, St, on Tradition, 28; on St Gordion, 37; on Forty Martyrs, 117.\n\nBerenice of Paneada, 124.\n\nBody of Christ in Holy Eucharist, 102.\n\nBrazen Serpent, image of the Cross, 50.\n\nBurial of Our Lady, 190, 191, 208.\n\nBurning bush, image of Our Lady, 79.\n\nCherubim, image of, 14.\n\nChrysostom, St John, his testimony, 83, 118, 121; on the Machabees, 137;\nto Julian the Apostate, 138.\n\nChurch assailed by enemies, 1.\n\nConstantine, zeal for images, 126.\n\nCross, veneration of, 78, 130, 134.\n\nCyril of Alexandria, St, 121.\n\nCyril of Jerusalem, 137; to Julian the Apostate, 138.\n\nDaniel and David, worship of, 13.\n\nDenis the Areopagite, 10; on images, 31, 96.\n\nDenis, St, of Athens, 116.\n\nDeuteronomy, testimony of, 6, 63.\n\nDivine things clothed in form, 99.\n\nEgyptians, their burial, 29.\n\nElias taken to heaven, 166.\n\nEliseus, a wonder-worker, 45.\n\nEpiphanius, St, on images, 29, 77.\n\nEupraxia, St, 51.\n\nEzechiel, his vision, 46, 128, 162.\n\nForty martyrs, 38, 40, 117.\n\nFrancis de Sales, St, on the Cross, 47.\n\nGabriel, St, sent to Mary, 157.\n\nGodhead, not to be represented, 5, 8, 9, 14, 15, 62, 67, 98. Gregory of\nNazianzen, St, 122.\n\nGregory of Nyssa, St, 41.\n\nHoly places, 109; things, 110.\n\nHomer, on the gods, 193.\n\nIdolatry of Israelites, 80.\n\nIdol worship of heathens, 77.\n\nImages, dishonour shown to, 68, 85; worship of, 74, 75, 89; definition\nof, 92; kinds, 93, 94, 95, 97, 106, 133; of saints, a fruitful worship,\n112.\n\nInvisible things through visible, 11.\n\nIsaias, his vision of God, 100; virgin foretold by, 162.\n\nJacob, his worship, 9, 13, 131; typical, 27; receiving Joseph's cloak,\n132; ladder of, 161.\n\nJews, their proneness to idolatry, 8.\n\nJezabel, punishment of, 70.\n\nJoachim, St, 154.\n\nJordan, stones of, 20, 97.\n\nJoseph, worshipped by brothers, 14.\n\nJosue, worshipped an angel, 101.\n\nKing's image, value of, 136; kings not legislators in the Church, 52,\n69, 76.\n\nLatreia, worship of, 7; given to God alone, 64, 104, 107.\n\nLaw, image of the future, 82, 140; observances of, 18; images of, 46,\n49, 81, 88; superseded by grace, 73.\n\nLeo of Neapolis, on the Cross, 43.\n\nMatter not despicable, 17, 71, 72; consecrated, 127.\n\nMary of Egypt, St, praying to Our Lady, 51, 143, 145.\n\nMaximus, St, his testimony, 84.\n\nMethodius, St, on images, 145.\n\nMoses, testimony of, 53, 60, 65; worships Jethor, 134.\n\nMother of God, 12; images of, 97; worship of, 54, 91; death of, 164,\n186; her Assumption, 166, 167, 173, 176; the city of God, 148; her\npraises, 150; her birth, 150; her presentation, 156; her grace, 158; her\nvirginity, 159, 173; a spiritual Eden, 160; her intercession, what, 169;\nthe new Eden, 174; heaven, 175; her death, painless, 177; eye-witnesses\nof, 181; saint of saints, 178; her right to worship of all, 192;\nheavenly bridals of, 203; fountain of life, 206.\n\nOur Lord's human birth, 194.\n\nPersecutors of saints punished, 70.\n\nPeter, St, chief of apostles, 26.\n\nPharao worshipped by Jacob, 9.\n\nSaints, why honoured, 21, 23, 24; their shadow, 113; our worship of,\n108.\n\nScripture, true interpretation of, 66.\n\nSeverianus, on the Cross, 139.\n\nSimon Stylites, St, venerated in Rome, 119.\n\nSion, what, 179\n\nSolomon and the temple, 22, 45, 129.\n\nSpiritual conceptions through corporeal things, 90.\n\nTomb of Our Lady, 196, 197, 205, 210; fairer than Eden, 204.\n\nTradition, ancient, 114; unwritten, 75.\n\nTypes, honourable, 142.\n\nWorship, false, 56, 57, 58; kinds of, 104, 105, 106, 108, 111.\n\n\n\n\n  [1] {~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      PI U+03c0~}{~GREEK SMALL LETTER ALPHA WITH TONOS U+03ac~}{~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMEGA\n      U+03c9~}{~GREEK SMALL LETTER RHO U+03c1~}, not easily rendered in\n      English.\n\n  [2] {~GREEK CAPITAL LETTER KAPPA U+039a~}a{~GREEK SMALL LETTER IOTA\n      WITH VARIA U+1f76~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON WITH\n      PERISPOMENI U+1fe6~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK\n      SMALL LETTER OMEGA WITH DASIA AND OXIA U+1f65~}{~GREEK SMALL\n      LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL\n      LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER RHO U+03c1~} {~GREEK\n      SMALL LETTER IOTA WITH DASIA AND OXIA U+1f35~}{~GREEK SMALL LETTER\n      PI U+03c0~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER UPSILON WITH PSILI\n      U+1f50~}{~GREEK SMALL LETTER CHI U+03c7~}{~GREEK SMALL LETTER\n      ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER LAMDA\n      U+03bb~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER NU\n      U+03bd~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      NU U+03bd~}, {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      ETA WITH PERISPOMENI U+1fc6~}{~GREEK SMALL LETTER FINAL SIGMA\n      U+03c2~} {~GREEK SMALL LETTER ALPHA WITH PSILI U+1f00~}{~GREEK\n      SMALL LETTER PHI U+03c6~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ETA\n      U+03b7~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER IOTA\n      WITH TONOS U+03af~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK\n      SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER PI\n      U+03c0~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      RHO U+03c1~}{~GREEK SMALL LETTER OMEGA WITH TONOS U+03ce~}{~GREEK\n      SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK\n      SMALL LETTER ETA U+03b7~}{~GREEK SMALL LETTER SIGMA\n      U+03c3~}{~GREEK SMALL LETTER ALPHA U+03b1~}.\n\n  [3] {~GREEK SMALL LETTER ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER\n      PI U+03c0~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL\n      LETTER RHO U+03c1~}{~GREEK SMALL LETTER IOTA WITH TONOS\n      U+03af~}{~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER\n      TAU U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\n      LETTER FINAL SIGMA U+03c2~}, _i.e.,_ not in place.\n\n  [4] {~GREEK SMALL LETTER ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER\n      LAMDA U+03bb~}{~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~} {~GREEK SMALL LETTER MU U+03bc~}{~GREEK\n      SMALL LETTER ETA U+03b7~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK\n      SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~} {~GREEK\n      SMALL LETTER EPSILON WITH PSILI U+1f10~}{~GREEK SMALL LETTER PI\n      U+03c0~}{~GREEK SMALL LETTER IOTA WITH VARIA U+1f76~} {~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON WITH VARIA\n      U+1f78~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA\n      U+1f04~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER\n      RHO U+03c1~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\n      LETTER NU U+03bd~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER ETA WITH PERISPOMENI U+1fc6~}{~GREEK SMALL LETTER FINAL\n      SIGMA U+03c2~} {~GREEK SMALL LETTER RHO WITH DASIA U+1fe5~}{~GREEK\n      SMALL LETTER ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER BETA\n      U+03b2~}{~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON U+03c5~}.\n\n  [5] {~GREEK CAPITAL LETTER TAU U+03a4~}{~GREEK SMALL LETTER ETA WITH\n      VARIA U+1f74~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER ALPHA WITH DASIA U+1f01~}{~GREEK SMALL LETTER GAMMA\n      U+03b3~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER PI U+03c0~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\n      LETTER RHO U+03c1~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK\n      SMALL LETTER EPSILON WITH TONOS U+03ad~}{~GREEK SMALL LETTER NU\n      U+03bd~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      NU U+03bd~} {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}\n      {~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      TAU U+03c4~}{~GREEK SMALL LETTER OMICRON WITH TONOS\n      U+03cc~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER NU U+03bd~}.\n\n  [6] A reference to the question treated by St Thomas after St John\n      Damascene: _utrum angelus sit in loco._\n\n  [7] {~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL LETTER ETA WITH\n      TONOS U+03ae~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}\n      {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON WITH\n      VARIA U+1f78~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER SIGMA\n      U+03c3~}{~GREEK SMALL LETTER CHI U+03c7~}{~GREEK SMALL LETTER\n      UPSILON U+03c5~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL\n      LETTER OMICRON WITH VARIA U+1f78~}{~GREEK SMALL LETTER NU\n      U+03bd~}.\n\n  [8] {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ETA\n      U+03b7~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER\n      KAPPA U+03ba~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\n      LETTER RHO U+03c1~}{~GREEK SMALL LETTER UPSILON U+03c5~}{~GREEK\n      SMALL LETTER PHI U+03c6~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER KAPPA\n      U+03ba~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER ETA U+03b7~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n      SMALL LETTER OMEGA WITH PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER\n      NU U+03bd~} {~GREEK SMALL LETTER ALPHA WITH PSILI U+1f00~}{~GREEK\n      SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER OMICRON WITH TONOS\n      U+03cc~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\n      TAU U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\n      LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER OMEGA U+03c9~}{~GREEK\n      SMALL LETTER NU U+03bd~}.\n\n  [9] {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~} {~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~} {~GREEK SMALL LETTER MU U+03bc~}{~GREEK\n      SMALL LETTER UPSILON U+03c5~}{~GREEK SMALL LETTER SIGMA\n      U+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ETA\n      WITH TONOS U+03ae~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL\n      LETTER IOTA U+03b9~}{~GREEK SMALL LETTER ALPHA U+03b1~}--the Mass.\n\n [10] {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER XI\n      U+03be~}.\n\n [11] {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ETA WITH\n      YPOGEGRAMMENI U+1fc3~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n      SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON WITH\n      VARIA U+1f7a~} {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL\n      LETTER UPSILON U+03c5~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK\n      SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER OMICRON\n      U+03bf~}{~GREEK SMALL LETTER UPSILON U+03c5~} {~GREEK SMALL LETTER\n      PI U+03c0~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER\n      OMICRON WITH VARIA U+1f78~}{~GREEK SMALL LETTER FINAL SIGMA\n      U+03c2~} {~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA WITH TONOS\n      U+03af~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      NU U+03bd~} {~GREEK SMALL LETTER EPSILON WITH PSILI\n      U+1f10~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER PI\n      U+03c0~}{~GREEK SMALL LETTER UPSILON U+03c5~}{~GREEK SMALL LETTER\n      RHO U+03c1~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\n      LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER UPSILON\n      U+03c5~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER\n      EPSILON WITH TONOS U+03ad~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ALPHA U+03b1~}\n      {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA U+1f14~}{~GREEK\n      SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER OMEGA\n      U+03c9~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~} {~GREEK SMALL LETTER ALPHA WITH PSILI\n      U+1f00~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND\n      YPOGEGRAMMENI U+1fc7~}.\n\n [12] A short passage from St John Chrysostom, which follows, is omitted\n      on account of Editor's note: _locus hic mihi non occurrit apud\n      Chrysostomum in Epistolam ad Hebraeos._\n\n [13] Compare--\n\n          Ce n'est ni la pierre ni le bois\n          Que le catholique adore;\n          Mais c'est le Roi qui mort en croix\n          De Son Sang la croix honore.\n\n      -- Vie de St Frangois de Sales, par M. Hamond.\n\n [14] A testimony quoted from Sophronius is here suppressed.\n\n [15] See St Augustine, de Civitate Dei: Nemo igitur quaerat efficientem\n      causam malae voluntatis; non enim est efficiens, sed deficiens,\n      quia nec illa effectio sed defectio (xii. c. vii).\n\n [16] {~GREEK SMALL LETTER BETA U+03b2~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\n      IOTA U+03b9~}{~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL\n      LETTER EPSILON WITH TONOS U+03ad~}{~GREEK SMALL LETTER OMEGA\n      U+03c9~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER\n      EPSILON WITH PSILI U+1f10~}{~GREEK SMALL LETTER SIGMA\n      U+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER IOTA\n      WITH VARIA U+1f76~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER ETA WITH DASIA U+1f21~} {~GREEK SMALL LETTER PI\n      U+03c0~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      LAMDA U+03bb~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\n      LETTER TAU U+03c4~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\n      LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ETA WITH VARIA U+1f74~}\n      {~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER UPSILON\n      WITH PSILI U+1f50~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL\n      LETTER RHO U+03c1~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK\n      SMALL LETTER ZETA U+03b6~}{~GREEK SMALL LETTER IOTA WITH TONOS\n      U+03af~}{~GREEK SMALL LETTER ALPHA U+03b1~}; {~GREEK SMALL LETTER\n      ETA WITH DASIA U+1f21~} {~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK\n      SMALL LETTER EPSILON WITH VARIA U+1f72~} {~GREEK SMALL LETTER\n      EPSILON WITH PSILI U+1f10~}{~GREEK SMALL LETTER KAPPA\n      U+03ba~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER\n      LAMDA U+03bb~}{~GREEK SMALL LETTER ETA U+03b7~}{~GREEK SMALL\n      LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER SIGMA\n      U+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER IOTA\n      U+03b9~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER\n      ETA WITH VARIA U+1f74~} {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER ALPHA WITH TONOS U+03ac~}{~GREEK\n      SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\n      LETTER FINAL SIGMA U+03c2~}, {~GREEK SMALL LETTER PI\n      U+03c0~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      IOTA U+03b9~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      EPSILON WITH TONOS U+03ad~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK\n      SMALL LETTER OMEGA U+03c9~}{~GREEK SMALL LETTER NU U+03bd~}\n      {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER IOTA WITH VARIA U+1f76~} {~GREEK\n      SMALL LETTER DELTA U+03b4~}{~GREEK SMALL LETTER IOTA\n      U+03b9~}{~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\n      LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK\n      SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER OMEGA\n      U+03c9~}{~GREEK SMALL LETTER NU U+03bd~}. {~GREEK SMALL LETTER\n      LAMDA U+03bb~}{~GREEK SMALL LETTER ETA U+03b7~}{~GREEK SMALL\n      LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n      SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK\n      SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ETA WITH VARIA\n      U+1f74~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA\n      U+1f14~}{~GREEK SMALL LETTER PHI U+03c6~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL\n      LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}\n      {~GREEK SMALL LETTER EPSILON WITH PSILI U+1f10~}{~GREEK SMALL\n      LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n      SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER UPSILON WITH DASIA\n      AND OXIA U+1f55~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER ETA U+03b7~}.\n\n [17] {~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER UPSILON\n      U+03c5~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER NU\n      U+03bd~}{~GREEK SMALL LETTER OMEGA WITH TONOS U+03ce~}{~GREEK\n      SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      OMEGA U+03c9~} {~GREEK SMALL LETTER EPSILON WITH DASIA\n      U+1f11~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      UPSILON U+03c5~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER OMICRON WITH VARIA U+1f78~}{~GREEK SMALL LETTER NU U+03bd~}\n      {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON\n      U+03bf~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI U+1fe6~}\n      {~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER IOTA\n      WITH PSILI U+1f30~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK\n      SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA WITH TONOS\n      U+03af~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      UPSILON U+03c5~} {~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\n      LETTER TAU U+03c4~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n      SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER UPSILON WITH\n      TONOS U+03cd~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}\n      {~GREEK SMALL LETTER OMICRON WITH DASIA U+1f41~} {~GREEK SMALL\n      LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK\n      SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER GAMMA\n      U+03b3~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER\n      IOTA U+03b9~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\n      LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER BETA\n      U+03b2~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\n      LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK\n      SMALL LETTER UPSILON WITH VARIA U+1f7a~}{~GREEK SMALL LETTER FINAL\n      SIGMA U+03c2~}, {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER IOTA WITH VARIA U+1f76~}\n      {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON WITH\n      TONOS U+03cc~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER EPSILON U+03b5~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n      SMALL LETTER OMICRON WITH VARIA U+1f78~}{~GREEK SMALL LETTER NU\n      U+03bd~} {~GREEK SMALL LETTER EPSILON WITH PSILI U+1f10~}{~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER UPSILON\n      U+03c5~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON U+03c5~} {~GREEK\n      SMALL LETTER BETA U+03b2~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\n      IOTA U+03b9~}{~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL\n      LETTER EPSILON WITH TONOS U+03ad~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~} {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER IOTA WITH VARIA U+1f76~}\n      {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER UPSILON\n      WITH TONOS U+03cd~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL\n      LETTER IOTA U+03b9~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\n      SMALL LETTER NU U+03bd~}. {~GREEK CAPITAL LETTER ALPHA WITH PSILI\n      U+1f08~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL\n      LETTER EPSILON WITH TONOS U+03ad~}{~GREEK SMALL LETTER SIGMA\n      U+03c3~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER\n      OMEGA U+03c9~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER ETA WITH VARIA U+1f74~}{~GREEK SMALL LETTER NU U+03bd~}\n      {~GREEK SMALL LETTER ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER\n      LAMDA U+03bb~}o{~GREEK SMALL LETTER UPSILON U+03c5~}{~GREEK SMALL\n      LETTER RHO U+03c1~}{~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK\n      SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER DELTA\n      U+03b4~}{~GREEK SMALL LETTER ALPHA U+03b1~} {~GREEK SMALL LETTER\n      KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\n      LETTER IOTA WITH VARIA U+1f76~} {~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~} {~GREEK SMALL LETTER\n      DELTA U+03b4~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER DELTA\n      U+03b4~}{~GREEK SMALL LETTER ETA U+03b7~}{~GREEK SMALL LETTER MU\n      U+03bc~}{~GREEK SMALL LETTER ALPHA U+03b1~} {~GREEK SMALL LETTER\n      KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\n      LETTER IOTA WITH VARIA U+1f76~} {~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER OMICRON WITH TONOS U+03cc~}{~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER EPSILON U+03b5~}\n      {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMEGA WITH\n      PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ALPHA WITH VARIA\n      U+1f70~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI\n      U+1fe6~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      UPSILON U+03c5~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL\n      LETTER ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER NU\n      U+03bd~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON U+03c5~} {~GREEK\n      SMALL LETTER ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER RHO\n      U+03c1~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER UPSILON\n      U+03c5~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\n      ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMEGA\n      U+03c9~}{~GREEK SMALL LETTER NU U+03bd~}, {~GREEK SMALL LETTER\n      KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\n      LETTER IOTA WITH VARIA U+1f76~} {~GREEK SMALL LETTER BETA\n      U+03b2~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\n      LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER EPSILON WITH TONOS\n      U+03ad~}{~GREEK SMALL LETTER UPSILON U+03c5~}{~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\n      LETTER NU U+03bd~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER OMEGA U+03c9~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMEGA WITH\n      PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER PI U+03c0~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\n      LETTER THETA U+03b8~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI\n      U+1ff6~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER EPSILON WITH TONOS\n      U+03ad~}{~GREEK SMALL LETTER BETA U+03b2~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK\n      SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER IOTA\n      U+03b9~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      IOTA U+03b9~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA WITH TONOS\n      U+03af~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      OMEGA U+03c9~}.\n\n [18] The first quotations are only repetitions, and are consequently\n      omitted.\n\n [19] Two slight omissions, viz., St Chrysostom and St Ambrose.\n\n [20] A repetition up to {~GREEK SMALL LETTER IOTA U+03b9~} ({~GREEK\n      SMALL LETTER CHI U+03c7~}), where the translation begins.\n\n [21] {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER RHO\n      U+03c1~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER\n      IOTA U+03b9~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK\n      SMALL LETTER UPSILON WITH DASIA U+1f51~}{~GREEK SMALL LETTER PI\n      U+03c0~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK\n      SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA\n      U+03b9~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}.\n\n [22] {~GREEK SMALL LETTER PHI U+03c6~}{~GREEK SMALL LETTER UPSILON WITH\n      TONOS U+03cd~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\n      LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA U+03b9~} {~GREEK\n      SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER RHO U+03c1~} {~GREEK SMALL LETTER NU\n      U+03bd~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON WITH TONOS\n      U+03cd~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}.\n\n [23] {~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      RHO U+03c1~}{~GREEK SMALL LETTER RHO WITH DASIA U+1fe5~}{~GREEK\n      SMALL LETTER ETA WITH TONOS U+03ae~}{~GREEK SMALL LETTER MU\n      U+03bc~}{~GREEK SMALL LETTER OMEGA U+03c9~}{~GREEK SMALL LETTER NU\n      U+03bd~}.\n\n [24] {~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER OMICRON WITH TONOS U+03cc~}{~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ETA U+03b7~}{~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER IOTA U+03b9~}\n      {~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER ALPHA WITH\n      VARIA U+1f70~}{~GREEK SMALL LETTER RHO U+03c1~} {~GREEK SMALL\n      LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK\n      SMALL LETTER THETA U+03b8~}' {~GREEK SMALL LETTER UPSILON WITH\n      DASIA U+1f51~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER\n      OMICRON WITH TONOS U+03cc~}{~GREEK SMALL LETTER SIGMA\n      U+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\n      LETTER IOTA U+03b9~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER ETA WITH DASIA AND OXIA U+1f25~}{~GREEK SMALL LETTER NU\n      U+03bd~}{~GREEK SMALL LETTER OMEGA U+03c9~}{~GREEK SMALL LETTER\n      TAU U+03c4~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\n      LETTER IOTA U+03b9~}, {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER IOTA WITH VARIA\n      U+1f76~} {~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL LETTER\n      UPSILON WITH TONOS U+03cd~}{~GREEK SMALL LETTER OMICRON U+03bf~}\n      {~GREEK SMALL LETTER PHI U+03c6~}{~GREEK SMALL LETTER UPSILON WITH\n      TONOS U+03cd~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\n      LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK\n      SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER EPSILON\n      WITH PSILI U+1f10~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI\n      U+1ff3~} {~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK\n      SMALL LETTER BETA U+03b2~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL\n      LETTER EPSILON WITH TONOS U+03ad~}{~GREEK SMALL LETTER NU\n      U+03bd~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI U+1ff3~}\n      {~GREEK SMALL LETTER UPSILON WITH DASIA U+1f51~}{~GREEK SMALL\n      LETTER PHI U+03c6~}' {~GREEK SMALL LETTER ETA WITH DASIA\n      U+1f21~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER OMEGA\n      WITH PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK\n      SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER OMEGA WITH TONOS\n      U+03ce~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER IOTA\n      U+03b9~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI\n      U+1fe6~} {~GREEK SMALL LETTER CHI U+03c7~}{~GREEK SMALL LETTER RHO\n      U+03c1~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON WITH\n      PERISPOMENI U+1fe6~}, {~GREEK SMALL LETTER ETA WITH DASIA\n      U+1f21~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER OMEGA\n      U+03c9~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER IOTA U+03b9~} {~GREEK\n      SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER THETA U+03b8~}' {~GREEK SMALL LETTER\n      UPSILON WITH DASIA U+1f51~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK\n      SMALL LETTER OMICRON WITH TONOS U+03cc~}{~GREEK SMALL LETTER SIGMA\n      U+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\n      LETTER IOTA U+03b9~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA WITH PSILI\n      U+1f30~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\n      IOTA U+03b9~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER\n      ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER DELTA\n      U+03b4~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\n      LETTER PI U+03c0~}{~GREEK SMALL LETTER ALPHA WITH TONOS\n      U+03ac~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\n      TAU U+03c4~}{~GREEK SMALL LETTER OMEGA U+03c9~}{~GREEK SMALL\n      LETTER FINAL SIGMA U+03c2~}, {~GREEK SMALL LETTER KAPPA\n      U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      IOTA WITH VARIA U+1f76~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n      SMALL LETTER OMEGA WITH PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER\n      NU U+03bd~} {~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL\n      LETTER UPSILON WITH TONOS U+03cd~}{~GREEK SMALL LETTER OMICRON\n      U+03bf~} {~GREEK SMALL LETTER PHI U+03c6~}{~GREEK SMALL LETTER\n      UPSILON WITH TONOS U+03cd~}{~GREEK SMALL LETTER SIGMA\n      U+03c3~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER\n      OMEGA U+03c9~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER MU U+03bc~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER EPSILON WITH TONOS\n      U+03ad~}{~GREEK SMALL LETTER CHI U+03c7~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL\n      LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER NU U+03bd~}, {~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON\n      U+03bf~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI U+1fe6~}\n      {~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER OMEGA WITH\n      TONOS U+03ce~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~},\n      {~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER OMEGA\n      U+03c9~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER IOTA\n      U+03b9~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER\n      OMEGA WITH PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER FINAL SIGMA\n      U+03c2~}, {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      ETA WITH PERISPOMENI U+1fc6~}{~GREEK SMALL LETTER FINAL SIGMA\n      U+03c2~} {~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER OMICRON WITH TONOS\n      U+03cc~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ETA\n      U+03b7~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}, {~GREEK\n      SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK\n      SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER UPSILON\n      U+03c5~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER IOTA\n      U+03b9~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER\n      OMEGA WITH PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER FINAL SIGMA\n      U+03c2~}. {~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      ALPHA WITH PERISPOMENI U+1fb6~}{~GREEK SMALL LETTER LAMDA\n      U+03bb~}{~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER DELTA U+03b4~}{~GREEK SMALL LETTER ETA WITH PSILI U+1f20~}\n      {~GREEK SMALL LETTER ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER\n      MU U+03bc~}{~GREEK SMALL LETTER PHI U+03c6~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI\n      U+1fd6~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER\n      KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\n      LETTER TAU U+03c4~}' {~GREEK SMALL LETTER ALPHA WITH PSILI AND\n      OXIA U+1f04~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      PHI U+03c6~}{~GREEK SMALL LETTER OMEGA U+03c9~}. {~GREEK SMALL\n      LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON WITH PSILI\n      U+1f50~} {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER THETA U+03b8~}' {~GREEK SMALL\n      LETTER UPSILON WITH DASIA U+1f51~}{~GREEK SMALL LETTER PI\n      U+03c0~}{~GREEK SMALL LETTER OMICRON WITH TONOS U+03cc~}{~GREEK\n      SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\n      LETTER NU U+03bd~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER UPSILON U+03c5~}{~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK\n      SMALL LETTER ZETA U+03b6~}{~GREEK SMALL LETTER OMICRON WITH TONOS\n      U+03cc~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL\n      LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER IOTA U+03b9~}. {~GREEK\n      SMALL LETTER UPSILON WITH DASIA U+1f51~}{~GREEK SMALL LETTER PHI\n      U+03c6~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER MU\n      U+03bc~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER\n      THETA U+03b8~}{~GREEK SMALL LETTER ALPHA U+03b1~} {~GREEK SMALL\n      LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER ALPHA WITH VARIA\n      U+1f70~}{~GREEK SMALL LETTER RHO U+03c1~} {~GREEK SMALL LETTER PI\n      U+03c0~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER NU U+03bd~}, {~GREEK\n      SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER IOTA WITH VARIA U+1f76~} {~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON WITH TONOS\n      U+03cc~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~} {~GREEK SMALL LETTER EPSILON WITH DASIA\n      U+1f11~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON WITH TONOS\n      U+03cd~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}. {~GREEK SMALL LETTER ALPHA WITH PSILI\n      U+1f00~}{~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER\n      LAMDA U+03bb~}{~GREEK SMALL LETTER ALPHA WITH VARIA U+1f70~}\n      {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~} {~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\n      LETTER UPSILON U+03c5~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK\n      SMALL LETTER ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER KAPPA\n      U+03ba~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\n      LETTER IOTA U+03b9~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\n      SMALL LETTER UPSILON WITH PERISPOMENI U+1fe6~} {~GREEK SMALL\n      LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER OMEGA WITH TONOS\n      U+03ce~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK\n      SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER IOTA WITH VARIA U+1f76~} {~GREEK\n      SMALL LETTER ALPHA WITH DASIA AND OXIA U+1f05~}{~GREEK SMALL\n      LETTER IOTA U+03b9~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n      SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER FINAL SIGMA\n      U+03c2~}.\n\n [25] {~GREEK CAPITAL LETTER ALPHA WITH PSILI U+1f08~}{~GREEK SMALL\n      LETTER DELTA U+03b4~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK\n      SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER PHI\n      U+03c6~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      IOTA WITH VARIA U+1f76~}, {~GREEK SMALL LETTER OMICRON WITH DASIA\n      U+1f41~} {~GREEK SMALL LETTER CHI U+03c7~}{~GREEK SMALL LETTER RHO\n      U+03c1~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER IOTA U+03b9~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK\n      SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER OMICRON WITH VARIA\n      U+1f78~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}, {~GREEK SMALL\n      LETTER PI U+03c0~}{~GREEK SMALL LETTER IOTA WITH TONOS\n      U+03af~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\n      TAU U+03c4~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER\n      FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER EPSILON WITH PSILI\n      U+1f10~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\n      TAU U+03c4~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK\n      SMALL LETTER NU U+03bd~}.\n\n [26] A few Testimonies have been suppressed as unsuitable or\n      irrelevant, viz.:--\n\n         1. St Basil on St Barlaam (in order) 2.\n         2. St Gregory of Nyssa. On Isaac and Abraham (5) _Repetition._\n         3. Severianus on the Cross (7) _Repetition._\n         4. From Life of St Chrysostom (8) _Repetition._\n         5. Eusebius on the Woman with an Issue of Blood (22).\n         6. Eusebius on Constantine (23).\n         7. St Gregory Nazianzen, from his Discourse to Julian the\n            Apostle (2 lines) (24).\n         8. St Chrysostom, Commentary on Job (25).\n         9. St Chrysostom on Constantine, four quotations (26).\n        10. Theodoret of Syrus on Ezechiel (27).\n        11. From the Acts of St Placid (28).\n        12. Ecclesiastical History of Theodoret (35).\n        13. St Athanasius of Mount Sinai (36).\n        14. Arcadius, Abp. of Cyprus, on Simeon the Wonderworker (37).\n        15. St Chrysostom, Homily (38).\n        16. Theodoret, Ecclesiastical History: six short quotations\n            (39).\n        17. St Chrysostom on St Flavian and Homily (40).\n        18. St Basil on Forty Martyrs, _Repetition_ (41).\n        19. St Gregory Nazianzen, ex Carminibus (42).\n        20. St Chrysostom, Commentary on St Paul (43).\n        21. From the Sixth General Council (44).\n        22. St Clement, Stromata (45).\n        23. St Theodore, Bishop of Pentapolis (46).\n        24. St Basil to St Flavian (51).\n        25. St Gregory Nazianzen on Baptism (52).\n        26. St Isidore the Deacon, Chronography (57).\n        27. From the Fifth General Council (62).\n        28. Theodore, Ecclesiastical History (63).\n        29. Abbot Maximus. _Repetition_ (64).\n        30. St Sophronius, Acts of SS. Cyrus and John (65).\n        31. From the Life of St Eupraxia (69).\n        32. On the Fifth General Council (70).\n\n [27] {~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER OMEGA U+03c9~}{~GREEK SMALL LETTER\n      PHI U+03c6~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER\n      LAMDA U+03bb~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL\n      LETTER IOTA U+03b9~} {~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL\n      LETTER RHO U+03c1~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\n      SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER ALPHA WITH TONOS\n      U+03ac~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL\n      LETTER IOTA U+03b9~}.\n\n [28] {~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON\n      WITH PSILI U+1f50~}{~GREEK SMALL LETTER CHI U+03c7~}{~GREEK SMALL\n      LETTER IOTA WITH VARIA U+1f76~} {~GREEK SMALL LETTER KAPPA\n      U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      IOTA WITH VARIA U+1f76~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n      SMALL LETTER ALPHA U+03b1~} {~GREEK SMALL LETTER ALPHA WITH TONOS\n      U+03ac~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER\n      ETA WITH TONOS U+03ae~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER ALPHA U+03b1~} {~GREEK SMALL LETTER\n      TAU U+03c4~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI\n      U+1ff6~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER\n      ALPHA WITH DASIA U+1f01~}{~GREEK SMALL LETTER GAMMA\n      U+03b3~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL\n      LETTER OMEGA U+03c9~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK\n      SMALL LETTER EPSILON WITH PSILI U+1f10~}{~GREEK SMALL LETTER PI\n      U+03c0~}' {~GREEK SMALL LETTER EPSILON WITH PSILI U+1f10~}{~GREEK\n      SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER KAPPA\n      U+03ba~}{~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER\n      ETA U+03b7~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\n      LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER\n      FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK\n      SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA WITH TONOS\n      U+03af~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~} {~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK\n      SMALL LETTER IOTA WITH PSILI U+1f30~}{~GREEK SMALL LETTER FINAL\n      SIGMA U+03c2~} {~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL\n      LETTER RHO U+03c1~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\n      SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER KAPPA\n      U+03ba~}{~GREEK SMALL LETTER UPSILON WITH TONOS U+03cd~}{~GREEK\n      SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER ETA U+03b7~}{~GREEK\n      SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA\n      U+03b9~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER OMEGA U+03c9~}{~GREEK SMALL LETTER NU\n      U+03bd~} {~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER IOTA\n      U+03b9~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\n      TAU U+03c4~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI\n      U+1ff6~}{~GREEK SMALL LETTER NU U+03bd~}, {~GREEK SMALL LETTER\n      DELTA U+03b4~}{~GREEK SMALL LETTER ETA U+03b7~}{~GREEK SMALL\n      LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\n      SMALL LETTER UPSILON WITH PERISPOMENI U+1fe6~}{~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA U+03b9~} {~GREEK SMALL\n      LETTER TAU U+03c4~}{~GREEK SMALL LETTER ETA WITH VARIA\n      U+1f74~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER\n      LAMDA U+03bb~}{~GREEK SMALL LETTER OMEGA WITH TONOS\n      U+03ce~}{~GREEK SMALL LETTER BETA U+03b2~}{~GREEK SMALL LETTER ETA\n      U+03b7~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      UPSILON U+03c5~} {~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\n      LETTER OMEGA WITH TONOS U+03ce~}{~GREEK SMALL LETTER MU\n      U+03bc~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      TAU U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\n      LETTER FINAL SIGMA U+03c2~}.\n\n [29] {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~} {~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER\n      ALPHA WITH VARIA U+1f70~}{~GREEK SMALL LETTER RHO U+03c1~} {~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMEGA WITH\n      PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER CHI U+03c7~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL\n      LETTER IOTA U+03b9~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK\n      SMALL LETTER OMEGA WITH PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER\n      NU U+03bd~} {~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER\n      IOTA U+03b9~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\n      LETTER TAU U+03c4~}{~GREEK SMALL LETTER IOTA WITH TONOS\n      U+03af~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL\n      LETTER EPSILON WITH PSILI U+1f10~}{~GREEK SMALL LETTER SIGMA\n      U+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER IOTA\n      WITH VARIA U+1f76~}, {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER IOTA WITH VARIA\n      U+1f76~} {~GREEK SMALL LETTER OMICRON WITH DASIA U+1f41~} {~GREEK\n      SMALL LETTER ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER PSI\n      U+03c8~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER\n      UPSILON U+03c5~}{~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL\n      LETTER ETA WITH VARIA U+1f74~}{~GREEK SMALL LETTER FINAL SIGMA\n      U+03c2~} {~GREEK SMALL LETTER ETA WITH DASIA U+1f21~}{~GREEK SMALL\n      LETTER MU U+03bc~}{~GREEK SMALL LETTER OMEGA U+03c9~}{~GREEK SMALL\n      LETTER NU U+03bd~} {~GREEK SMALL LETTER THETA U+03b8~}{~GREEK\n      SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER OMICRON WITH\n      VARIA U+1f78~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK\n      SMALL LETTER EPSILON WITH PSILI U+1f10~}{~GREEK SMALL LETTER NU\n      U+03bd~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER\n      RHO U+03c1~}{~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL\n      LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI\n      U+1fd6~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK\n      SMALL LETTER DELTA U+03b4~}{~GREEK SMALL LETTER UPSILON\n      U+03c5~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER ALPHA\n      WITH TONOS U+03ac~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL\n      LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK\n      SMALL LETTER FINAL SIGMA U+03c2~}.\n\n [30] {~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      PI U+03c0~}{~GREEK SMALL LETTER ALPHA WITH TONOS U+03ac~}{~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMEGA\n      U+03c9~}{~GREEK SMALL LETTER RHO U+03c1~}.\n\n [31] {~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI U+1fd6~}{~GREEK\n      SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER FINAL SIGMA\n      U+03c2~}.\n\n [32] {~GREEK SMALL LETTER ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER\n      PI U+03c0~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL\n      LETTER RHO U+03c1~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\n      LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK\n      SMALL LETTER ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER PI\n      U+03c0~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      OMEGA U+03c9~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}.\n\n [33] {~GREEK SMALL LETTER EPSILON WITH PSILI U+1f10~}{~GREEK SMALL\n      LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA WITH TONOS\n      U+03ac~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER\n      ETA U+03b7~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER EPSILON U+03b5~} {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER IOTA WITH VARIA\n      U+1f76~} {~GREEK SMALL LETTER ETA WITH DASIA U+1f21~}{~GREEK SMALL\n      LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER IOTA WITH TONOS\n      U+03af~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER EPSILON U+03b5~}.\n\n [34] {~GREEK SMALL LETTER ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER\n      PI U+03c0~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL\n      LETTER RHO U+03c1~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\n      LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER ALPHA WITH TONOS\n      U+03ac~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER OMEGA U+03c9~}{~GREEK SMALL LETTER\n      FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER OMEGA WITH TONOS U+03ce~}{~GREEK\n      SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ETA\n      U+03b7~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}.\n\n [35] {~GREEK SMALL LETTER OMICRON WITH PSILI AND OXIA U+1f44~}{~GREEK\n      SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n      SMALL LETTER OMEGA U+03c9~}{~GREEK SMALL LETTER FINAL SIGMA\n      U+03c2~} {~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER\n      ALPHA WITH PERISPOMENI U+1fb6~}{~GREEK SMALL LETTER RHO U+03c1~}\n      {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON WITH\n      VARIA U+1f78~} {~GREEK SMALL LETTER ALPHA WITH PSILI\n      U+1f00~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER RHO\n      U+03c1~}{~GREEK SMALL LETTER OMICRON WITH TONOS U+03cc~}{~GREEK\n      SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER LAMDA\n      U+03bb~}{~GREEK SMALL LETTER ETA U+03b7~}{~GREEK SMALL LETTER PI\n      U+03c0~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER THETA\n      U+03b8~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER\n      RHO U+03c1~}{~GREEK SMALL LETTER ALPHA WITH TONOS U+03ac~}{~GREEK\n      SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER UPSILON U+03c5~}{~GREEK SMALL LETTER\n      TAU U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\n      LETTER NU U+03bd~}.\n\n [36] ... {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ETA WITH\n      YPOGEGRAMMENI U+1fc3~} {~GREEK SMALL LETTER PI U+03c0~}{~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER GAMMA\n      U+03b3~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL\n      LETTER ALPHA WITH YPOGEGRAMMENI U+1fb3~} {~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      UPSILON WITH TONOS U+03cd~}{~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER ETA WITH YPOGEGRAMMENI U+1fc3~}\n      {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~} {~GREEK\n      SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER ETA WITH YPOGEGRAMMENI U+1fc3~}.\n\n [37] {~GREEK CAPITAL LETTER TAU U+03a4~}{~GREEK SMALL LETTER OMEGA WITH\n      YPOGEGRAMMENI U+1ff3~} {~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK\n      SMALL LETTER ALPHA WITH VARIA U+1f70~}{~GREEK SMALL LETTER RHO\n      U+03c1~} {~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI\n      U+1ff3~} {~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER\n      OMICRON WITH TONOS U+03cc~}{~GREEK SMALL LETTER GAMMA\n      U+03b3~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI U+1ff3~}\n      {~GREEK SMALL LETTER EPSILON WITH PSILI U+1f10~}{~GREEK SMALL\n      LETTER NU U+03bd~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI U+1fc7~} {~GREEK\n      SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\n      TAU U+03c4~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER\n      IOTA WITH TONOS U+03af~} {~GREEK SMALL LETTER SIGMA\n      U+03c3~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      UPSILON U+03c5~} {~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\n      LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ETA U+03b7~}{~GREEK\n      SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER OMEGA WITH TONOS\n      U+03ce~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER\n      TAU U+03c4~}{~GREEK SMALL LETTER IOTA U+03b9~} {~GREEK SMALL\n      LETTER ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER NU\n      U+03bd~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER\n      RHO U+03c1~}{~GREEK SMALL LETTER OMEGA U+03c9~}{~GREEK SMALL\n      LETTER PI U+03c0~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK\n      SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~} {~GREEK SMALL LETTER PHI U+03c6~}{~GREEK SMALL LETTER\n      UPSILON WITH TONOS U+03cd~}{~GREEK SMALL LETTER SIGMA\n      U+03c3~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER\n      FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n      SMALL LETTER OMICRON WITH VARIA U+1f78~}{~GREEK SMALL LETTER NU\n      U+03bd~} {~GREEK SMALL LETTER EPSILON WITH PSILI U+1f10~}{~GREEK\n      SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER KAPPA\n      U+03ba~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER\n      UPSILON U+03c5~}{~GREEK SMALL LETTER PHI U+03c6~}{~GREEK SMALL\n      LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER\n      ALPHA WITH PSILI AND OXIA U+1f04~}{~GREEK SMALL LETTER RHO\n      U+03c1~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER NU U+03bd~}, {~GREEK SMALL\n      LETTER TAU U+03c4~}{~GREEK SMALL LETTER ETA U+03b7~}{~GREEK SMALL\n      LETTER NU U+03bd~} {~GREEK SMALL LETTER EPSILON WITH DASIA\n      U+1f11~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      UPSILON U+03c5~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER ETA WITH PERISPOMENI U+1fc6~}{~GREEK SMALL LETTER FINAL\n      SIGMA U+03c2~} {~GREEK SMALL LETTER ALPHA WITH PSILI\n      U+1f00~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER CHI\n      U+03c7~}{~GREEK SMALL LETTER ETA U+03b7~}{~GREEK SMALL LETTER NU\n      U+03bd~} {~GREEK SMALL LETTER EPSILON WITH PSILI U+1f10~}{~GREEK\n      SMALL LETTER KAPPA U+03ba~} {~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI\n      U+1ff6~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI\n      U+1ff6~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER\n      ALPHA WITH DASIA U+1f01~}{~GREEK SMALL LETTER GAMMA\n      U+03b3~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER OMEGA\n      WITH PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER IOTA WITH DASIA\n      U+1f31~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER ALPHA\n      WITH TONOS U+03ac~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER OMEGA U+03c9~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK\n      SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK\n      SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER SIGMA\n      U+03c3~}{~GREEK SMALL LETTER ETA WITH TONOS U+03ae~}{~GREEK SMALL\n      LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK\n      SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER NU U+03bd~}, {~GREEK SMALL LETTER\n      OMICRON WITH PSILI U+1f40~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMEGA\n      U+03c9~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      EPSILON WITH TONOS U+03ad~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK\n      SMALL LETTER ETA U+03b7~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK\n      SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER OMEGA WITH\n      PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}\n      {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER IOTA WITH VARIA U+1f76~} {~GREEK\n      SMALL LETTER ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER RHO\n      U+03c1~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL\n      LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK\n      SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON\n      U+03c5~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL\n      LETTER ETA U+03b7~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER UPSILON WITH DASIA U+1f51~}{~GREEK SMALL LETTER PI\n      U+03c0~}{~GREEK SMALL LETTER OMICRON U+03bf~} {~GREEK SMALL LETTER\n      TAU U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\n      LETTER UPSILON WITH PERISPOMENI U+1fe6~} {~GREEK SMALL LETTER\n      THETA U+03b8~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL\n      LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER OMICRON\n      U+03bf~}{~GREEK SMALL LETTER UPSILON U+03c5~} {~GREEK SMALL LETTER\n      PI U+03c0~}{~GREEK SMALL LETTER UPSILON U+03c5~}{~GREEK SMALL\n      LETTER RHO U+03c1~}{~GREEK SMALL LETTER OMICRON WITH VARIA\n      U+1f78~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}, etc.\n\n [38] {~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON\n      WITH DASIA AND OXIA U+1f55~}{~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER OMEGA U+03c9~} {~GREEK SMALL LETTER\n      KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\n      LETTER IOTA WITH VARIA U+1f76~} {~GREEK SMALL LETTER ETA WITH\n      DASIA U+1f21~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI\n      U+1fd6~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL\n      LETTER EPSILON WITH PSILI U+1f10~}{~GREEK SMALL LETTER NU U+03bd~}\n      {~GREEK SMALL LETTER CHI U+03c7~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER MU\n      U+03bc~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI\n      U+1ff6~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER IOTA\n      U+03b9~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      OMEGA WITH PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER NU U+03bd~}\n      {~GREEK SMALL LETTER EPSILON WITH PSILI U+1f10~}{~GREEK SMALL\n      LETTER PI U+03c0~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI\n      U+1ff6~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER ALPHA WITH VARIA U+1f70~} {~GREEK\n      SMALL LETTER ALPHA WITH PSILI AND OXIA U+1f04~}{~GREEK SMALL\n      LETTER NU U+03bd~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL\n      LETTER ETA U+03b7~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER ETA WITH YPOGEGRAMMENI U+1fc3~} {~GREEK SMALL LETTER BETA\n      U+03b2~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\n      LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER IOTA WITH TONOS\n      U+03af~}{~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL LETTER\n      IOTA U+03b9~} {~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER\n      RHO U+03c1~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\n      LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER ALPHA WITH TONOS\n      U+03ac~}{~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL\n      LETTER TAU U+03c4~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK\n      SMALL LETTER FINAL SIGMA U+03c2~}, {~GREEK SMALL LETTER KAPPA\n      U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      IOTA WITH VARIA U+1f76~} {~GREEK SMALL LETTER GAMMA\n      U+03b3~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER\n      GAMMA U+03b3~}{~GREEK SMALL LETTER ETA U+03b7~}{~GREEK SMALL\n      LETTER RHO U+03c1~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK\n      SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER OMICRON WITH TONOS\n      U+03cc~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~} {~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL\n      LETTER OMICRON WITH TONOS U+03cc~}{~GREEK SMALL LETTER GAMMA\n      U+03b3~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      NU U+03bd~} {~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER\n      RHO U+03c1~}{~GREEK SMALL LETTER OMICRON WITH VARIA\n      U+1f78~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL\n      LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\n      SMALL LETTER UPSILON WITH VARIA U+1f7a~}{~GREEK SMALL LETTER FINAL\n      SIGMA U+03c2~} {~GREEK SMALL LETTER ALPHA WITH PSILI\n      U+1f00~}{~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER\n      OMEGA WITH PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER NU\n      U+03bd~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n      SMALL LETTER OMEGA WITH PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER\n      NU U+03bd~} {~GREEK SMALL LETTER EPSILON WITH PSILI\n      U+1f10~}{~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER\n      KAPPA U+03ba~}{~GREEK SMALL LETTER OMEGA U+03c9~}{~GREEK SMALL\n      LETTER MU U+03bc~}{~GREEK SMALL LETTER IOTA WITH TONOS\n      U+03af~}{~GREEK SMALL LETTER OMEGA U+03c9~}{~GREEK SMALL LETTER NU\n      U+03bd~} {~GREEK SMALL LETTER OMICRON WITH DASIA U+1f41~}{~GREEK\n      SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK\n      SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER ZETA\n      U+03b6~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      NU U+03bd~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}, {~GREEK\n      SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER IOTA WITH VARIA U+1f76~} {~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON WITH VARIA\n      U+1f78~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER PI\n      U+03c0~}{~GREEK SMALL LETTER OMICRON WITH TONOS U+03cc~}{~GREEK\n      SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER OMICRON\n      U+03bf~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI U+1ff3~}\n      {~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER OMEGA WITH\n      YPOGEGRAMMENI U+1ff3~} {~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK\n      SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER THETA\n      U+03b8~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      NU U+03bd~} {~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\n      LETTER IOTA WITH DASIA U+1f31~}{~GREEK SMALL LETTER ALPHA U+03b1~}\n      {~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA\n      U+03b9~}{~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL LETTER\n      ETA WITH TONOS U+03ae~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK\n      SMALL LETTER OMEGA WITH YPOGEGRAMMENI U+1ff3~} {~GREEK SMALL\n      LETTER PI U+03c0~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL\n      LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK\n      SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER PSI\n      U+03c8~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER NU\n      U+03bd~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}, {~GREEK\n      SMALL LETTER ETA WITH PSILI AND VARIA U+1f22~} {~GREEK SMALL\n      LETTER OMEGA WITH DASIA U+1f61~}{~GREEK SMALL LETTER FINAL SIGMA\n      U+03c2~} {~GREEK SMALL LETTER BETA U+03b2~}{~GREEK SMALL LETTER\n      OMICRON WITH TONOS U+03cc~}{~GREEK SMALL LETTER RHO\n      U+03c1~}{~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER\n      RHO U+03c1~}{~GREEK SMALL LETTER ETA U+03b7~}{~GREEK SMALL LETTER\n      NU U+03bd~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA\n      U+1f04~}{~GREEK SMALL LETTER OMEGA U+03c9~}{~GREEK SMALL LETTER\n      RHO U+03c1~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\n      LETTER NU U+03bd~} {~GREEK SMALL LETTER EPSILON WITH PSILI\n      U+1f10~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER\n      THETA U+03b8~}{~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL\n      LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER PSI\n      U+03c8~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER NU\n      U+03bd~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}, {~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER ETA WITH VARIA\n      U+1f74~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER MU\n      U+03bc~}{~GREEK SMALL LETTER UPSILON U+03c5~}{~GREEK SMALL LETTER\n      THETA U+03b8~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\n      LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON WITH TONOS\n      U+03cc~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL\n      LETTER DELTA U+03b4~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK\n      SMALL LETTER ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER NU\n      U+03bd~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      IOTA U+03b9~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\n      LETTER NU U+03bd~}, {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA\n      U+1f04~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      UPSILON U+03c5~}{~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL\n      LETTER RHO U+03c1~}{~GREEK SMALL LETTER OMICRON WITH TONOS\n      U+03cc~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER NU\n      U+03bd~}{~GREEK SMALL LETTER ALPHA U+03b1~} {~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER\n      IOTA U+03b9~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER\n      THETA U+03b8~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI\n      U+1fc6~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~} {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER IOTA WITH VARIA U+1f76~}\n      {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER RHO\n      U+03c1~}{~GREEK SMALL LETTER UPSILON U+03c5~}{~GREEK SMALL LETTER\n      GAMMA U+03b3~}{~GREEK SMALL LETTER ALPHA U+03b1~} {~GREEK SMALL\n      LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER OMICRON WITH TONOS\n      U+03cc~}{~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON U+03c5~} {~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON\n      U+03bf~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI U+1fd6~}{~GREEK\n      SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER PHI\n      U+03c6~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER\n      LAMDA U+03bb~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\n      LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER OMICRON WITH TONOS\n      U+03cc~}{~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\n      LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER UPSILON WITH\n      DASIA U+1f51~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      IOTA WITH PERISPOMENI U+1fd6~}{~GREEK SMALL LETTER NU U+03bd~}\n      {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER IOTA WITH VARIA U+1f76~} {~GREEK\n      SMALL LETTER PHI U+03c6~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK\n      SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER\n      RHO U+03c1~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\n      LETTER ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER MU\n      U+03bc~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA U+03b9~} {~GREEK SMALL\n      LETTER NU U+03bd~}{~GREEK SMALL LETTER EPSILON WITH TONOS\n      U+03ad~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL\n      LETTER TAU U+03c4~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK\n      SMALL LETTER FINAL SIGMA U+03c2~}, {~GREEK SMALL LETTER MU\n      U+03bc~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI\n      U+1fb6~}{~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER\n      LAMDA U+03bb~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL\n      LETTER NU U+03bd~} {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK\n      SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER IOTA WITH VARIA\n      U+1f76~} {~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL\n      LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\n      SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER ALPHA WITH PSILI\n      U+1f00~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL\n      LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK\n      SMALL LETTER CHI U+03c7~}{~GREEK SMALL LETTER THETA\n      U+03b8~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER\n      IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER ETA U+03b7~}{~GREEK\n      SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER NU U+03bd~}.\n\n [39] {~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      PI U+03c0~}{~GREEK SMALL LETTER ALPHA WITH TONOS U+03ac~}{~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMEGA\n      U+03c9~}{~GREEK SMALL LETTER RHO U+03c1~}.\n\n [40] {~GREEK SMALL LETTER OMICRON WITH PSILI AND OXIA U+1f44~}{~GREEK\n      SMALL LETTER NU U+03bd~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n      SMALL LETTER OMEGA U+03c9~}{~GREEK SMALL LETTER FINAL SIGMA\n      U+03c2~} {~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK\n      SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~} {~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\n      UPSILON WITH VARIA U+1f7a~}, {~GREEK SMALL LETTER PI\n      U+03c0~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER MU\n      U+03bc~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER\n      ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK\n      SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER SIGMA\n      U+03c3~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}. {~GREEK CAPITAL LETTER TAU U+03a4~}{~GREEK SMALL\n      LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER FINAL SIGMA\n      U+03c2~} {~GREEK SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER\n      ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER RHO U+03c1~},\n      {~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA\n      WITH PSILI U+1f30~} {~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL\n      LETTER ETA WITH TONOS U+03ae~}{~GREEK SMALL LETTER GAMMA\n      U+03b3~}{~GREEK SMALL LETTER EPSILON U+03b5~} {~GREEK SMALL LETTER\n      OMICRON WITH DASIA U+1f41~} {~GREEK SMALL LETTER LAMDA\n      U+03bb~}{~GREEK SMALL LETTER OMICRON WITH TONOS U+03cc~}{~GREEK\n      SMALL LETTER GAMMA U+03b3~}{~GREEK SMALL LETTER OMICRON\n      U+03bf~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL\n      LETTER ETA WITH YPOGEGRAMMENI U+1fc3~} {~GREEK SMALL LETTER PI\n      U+03c0~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER\n      OMICRON U+03bf~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL\n      LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK\n      SMALL LETTER ETA U+03b7~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK\n      SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER KAPPA\n      U+03ba~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER IOTA U+03b9~} {~GREEK SMALL\n      LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK\n      SMALL LETTER UPSILON WITH PERISPOMENI U+1fe6~}{~GREEK SMALL LETTER\n      TAU U+03c4~}{~GREEK SMALL LETTER OMICRON U+03bf~} {~GREEK SMALL\n      LETTER PI U+03c0~}{~GREEK SMALL LETTER ALPHA WITH TONOS\n      U+03ac~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\n      CHI U+03c7~}{~GREEK SMALL LETTER OMEGA U+03c9~}{~GREEK SMALL\n      LETTER NU U+03bd~}, {~GREEK SMALL LETTER OMICRON WITH PSILI AND\n      VARIA U+1f42~} {~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL\n      LETTER RHO U+03c1~}{~GREEK SMALL LETTER ALPHA WITH TONOS\n      U+03ac~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER\n      IOTA U+03b9~}{~GREEK SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER\n      UPSILON WITH TONOS U+03cd~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK\n      SMALL LETTER EPSILON U+03b5~}{~GREEK SMALL LETTER IOTA WITH TONOS\n      U+03af~}{~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER\n      ETA U+03b7~}{~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL LETTER\n      TAU U+03c4~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\n      LETTER IOTA U+03b9~}.\n\n [41] {~GREEK SMALL LETTER CHI U+03c7~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}\n      {~GREEK SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK\n      SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER KAPPA\n      U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      IOTA WITH VARIA U+1f76~} {~GREEK SMALL LETTER ALPHA WITH TONOS\n      U+03ac~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER\n      ETA U+03b7~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK SMALL LETTER\n      ALPHA WITH TONOS U+03ac~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n      SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER IOTA\n      U+03b9~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~}. Obscure when\n      applied to our Lord.\n\n [42] {~GREEK SMALL LETTER OMICRON WITH DASIA U+1f41~} {~GREEK SMALL\n      LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK\n      SMALL LETTER IOTA U+03b9~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK\n      SMALL LETTER OMICRON WITH VARIA U+1f78~}{~GREEK SMALL LETTER FINAL\n      SIGMA U+03c2~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER ETA WITH PERISPOMENI U+1fc6~}{~GREEK SMALL LETTER FINAL\n      SIGMA U+03c2~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK\n      SMALL LETTER ETA WITH PERISPOMENI U+1fc6~}{~GREEK SMALL LETTER\n      FINAL SIGMA U+03c2~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND\n      OXIA U+1f14~}{~GREEK SMALL LETTER PHI U+03c6~}{~GREEK SMALL LETTER\n      THETA U+03b8~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\n      LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER EPSILON U+03b5~}.\n\n [43] {~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER IOTA WITH VARIA U+1f76~} {~GREEK\n      SMALL LETTER ETA WITH PSILI U+1f20~}{~GREEK SMALL LETTER NU\n      U+03bd~} {~GREEK SMALL LETTER IOTA WITH PSILI U+1f30~}{~GREEK\n      SMALL LETTER DELTA U+03b4~}{~GREEK SMALL LETTER EPSILON\n      U+03b5~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI U+1fd6~}{~GREEK\n      SMALL LETTER NU U+03bd~} {~GREEK SMALL LETTER IOTA WITH TONOS\n      U+03af~}{~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL LETTER\n      RHO U+03c1~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI\n      U+1ff6~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER\n      ALPHA U+03b1~}{~GREEK SMALL LETTER FINAL SIGMA U+03c2~} {~GREEK\n      SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA\n      U+03b1~}{~GREEK SMALL LETTER IOTA WITH VARIA U+1f76~} {~GREEK\n      SMALL LETTER DELTA U+03b4~}{~GREEK SMALL LETTER ALPHA WITH TONOS\n      U+03ac~}{~GREEK SMALL LETTER KAPPA U+03ba~}{~GREEK SMALL LETTER\n      RHO U+03c1~}{~GREEK SMALL LETTER UPSILON U+03c5~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n      SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER IOTA WITH\n      PERISPOMENI U+1fd6~}{~GREEK SMALL LETTER SIGMA U+03c3~} {~GREEK\n      SMALL LETTER CHI U+03c7~}{~GREEK SMALL LETTER EPSILON WITH TONOS\n      U+03ad~}{~GREEK SMALL LETTER UPSILON U+03c5~}{~GREEK SMALL LETTER\n      MU U+03bc~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER IOTA U+03b9~}{~GREEK SMALL\n      LETTER NU U+03bd~} {~GREEK SMALL LETTER ALPHA WITH DASIA\n      U+1f01~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER IOTA\n      U+03b9~}{~GREEK SMALL LETTER LAMDA U+03bb~}{~GREEK SMALL LETTER\n      LAMDA U+03bb~}{~GREEK SMALL LETTER OMEGA WITH TONOS\n      U+03ce~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER NU U+03bd~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}.\n\n [44] yevv{~GREEK SMALL LETTER ALPHA WITH YPOGEGRAMMENI U+1fb3~}\n      y{~GREEK SMALL LETTER ALPHA WITH VARIA U+1f70~}{~GREEK SMALL\n      LETTER RHO U+03c1~} {~GREEK SMALL LETTER PI U+03c0~}{~GREEK SMALL\n      LETTER OMEGA WITH PERISPOMENI U+1ff6~}{~GREEK SMALL LETTER FINAL\n      SIGMA U+03c2~} {~GREEK SMALL LETTER EPSILON WITH PSILI\n      U+1f10~}{~GREEK SMALL LETTER KAPPA U+03ba~} {~GREEK SMALL LETTER\n      SIGMA U+03c3~}{~GREEK SMALL LETTER UPSILON U+03c5~}{~GREEK SMALL\n      LETTER NU U+03bd~}{~GREEK SMALL LETTER DELTA U+03b4~}{~GREEK SMALL\n      LETTER UPSILON U+03c5~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK\n      SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER MU U+03bc~}{~GREEK\n      SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER UPSILON WITH\n      PERISPOMENI U+1fe6~} {~GREEK SMALL LETTER TAU U+03c4~}{~GREEK\n      SMALL LETTER OMICRON WITH VARIA U+1f78~} {~GREEK SMALL LETTER\n      ALPHA WITH PSILI U+1f00~}{~GREEK SMALL LETTER SIGMA\n      U+03c3~}{~GREEK SMALL LETTER OMEGA WITH TONOS U+03ce~}{~GREEK\n      SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER OMICRON\n      U+03bf~}{~GREEK SMALL LETTER NU U+03bd~}; {~GREEK SMALL LETTER\n      KAPPA U+03ba~}{~GREEK SMALL LETTER ALPHA U+03b1~}{~GREEK SMALL\n      LETTER IOTA WITH VARIA U+1f76~} {~GREEK SMALL LETTER TAU\n      U+03c4~}{~GREEK SMALL LETTER IOTA WITH TONOS U+03af~}{~GREEK SMALL\n      LETTER NU U+03bd~}{~GREEK SMALL LETTER ALPHA U+03b1~} {~GREEK\n      SMALL LETTER TAU U+03c4~}{~GREEK SMALL LETTER RHO U+03c1~}{~GREEK\n      SMALL LETTER OMICRON WITH TONOS U+03cc~}{~GREEK SMALL LETTER PI\n      U+03c0~}{~GREEK SMALL LETTER OMICRON U+03bf~}{~GREEK SMALL LETTER\n      NU U+03bd~} {~GREEK SMALL LETTER MU U+03bc~}{~GREEK SMALL LETTER\n      IOTA WITH TONOS U+03af~}{~GREEK SMALL LETTER CHI U+03c7~}{~GREEK\n      SMALL LETTER THETA U+03b8~}{~GREEK SMALL LETTER ETA WITH TONOS\n      U+03ae~}{~GREEK SMALL LETTER SIGMA U+03c3~}{~GREEK SMALL LETTER\n      EPSILON U+03b5~}{~GREEK SMALL LETTER TAU U+03c4~}{~GREEK SMALL\n      LETTER ALPHA U+03b1~}{~GREEK SMALL LETTER IOTA U+03b9~}.\n\n [45] The supposed answer of the tomb.\n\n [46] An unauthentic paragraph omitted.","title":"St John Damascene on Holy Images (\u03c0\u03c1\u1f78\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u03b4\u03b9\u03b1\u03b2\u03ac\u03bb\u03bb\u03bf\u03bd\u03c4\u03b1\u03c2 \u03c4\u1fb6\u03c2 \u1f01\u03b3\u03af\u03b1\u03c2 \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1\u03c2). Followed by Three Sermons on the Assumption (\u03ba\u03bf\u03af\u03bc\u03b7\u03c3\u03b9\u03c2)","tradition":"scripture-revelation","translated_text":null,"word_count":53601}