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The all-holy: The faithful, united both to God and to one another. a. Universal: He called the hymnology universal, either as being sung by all, or

as being done for the sake of universal grace. b. This hymn. Note that the hymn, a symbol and confession

and thanksgiving he called it. For it seems to me: To what end does the symbol look. c. The substance: That is, according to the word of the Apostle who said,

"for all things are ours." And he speaks of archetypal beauties, those contemplated in the divine nature, participation in which, as far as possible, he bestowed on men, or he speaks of that which is according to the image and likeness.

d. Prepared. That is, to the goods prepared by him for us.

e. In the complete of the: Note what he says concerning Christ, that is, of His perfect incarnation, and against Apollinarius.

The divine bread: Note that not only was the holy bread set forth veiled, but also the divine cup, which is not done now.

§ 8. Most divine kiss: Note why the kiss is given. Of desire, from: Note that passionate desires are divisive, dividing

us from both God and one another, and perhaps even from ourselves. Homogeneous hatreds: That is, towards similar people. § 9. Of the folds (diptychs): Why after the kiss the diptychs are read. (14E_376> The ones holily: Note that the diptychs of the departed upon

were read by themselves only, not, as now, also of the living. The theology says: These things are from the so-called Wisdom of Solomon; and

note that this holy father also used this. But consider: He says this, that what is said in the prophets, to remember before

the Lord, must not be understood thus, as if the memory of God were being renewed in the imagination of the memory, which happens in the case of intellectual beings bound in the flesh, that is, us, but the memory of God might rightly be called, those who have become godlike in him through a virtuous life, and have been deemed worthy of the unforgettable knowledge concerning him. Note how he takes the saying of the psalm.

Of the symbols: Of the body and blood. § 10. The [hands] with water: What it is to wash the hands, and when. He says, the one who has bathed: Note how the father takes the Lord's

saying, which says, "He who has bathed has no need to wash his feet." The syntax of what is set forth has its rendering with "alludes," so that what is said may be thus: That this is so, it alludes to, the basin in the Mosaic worship, but in our case the washing of the hands. And "unrestrained" and "absolute" indicates that he will not be carried away by a lesser conduct and disposition. Alternatively: The reading, by way of hyperbaton of this syntax, will be fitted thus: that therefore, as the oracles say, he who has bathed does not need any other cleansing, except for the washing of his own extremities, or rather, his last parts, by which (14E_378> extreme purification in the all-holy habit of the godlike he will make undefiled and spotless the return, and proceeding toward secondary things in a good-like manner; as preserving the fullness and entirety of the godlike, he will be unrestrained and absolute, as being once and for all uniform and returning again uniformly to the one.

Except for the extremities: What it is for the one who has bathed to not need another washing, except to wash the extremities. And he calls the perceptible things "secondary," to which the soul is affected through imagination.

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Οἱ πανίεροι: Οἱ πιστοί καί πρός Θεόν καί πρός ἀλλήλους ἡνωμένοι. α'. Καθολικῇ: Καθολικήν ἔφη τήν ὑμνολογίαν, ἤ ὡς ὑπό πάντων ἀδομένην, ἤ

ὡς ὑπέρ καθολικῆς χάριτος γινομένην. β'. Τόν ὕμνον δέ τοῦτον. Σημείωσαι, ὅτι τόν ὕμνον, σύμβολον καί ὁμολογίαν

καί εὐχαριστίαν ἐκάλεσε. ∆οκεῖ γάρ μοι: Πρός τί πέρας ὁρᾷ τό σύμβολον. γ'. Τήν μέν οὐσίαν: Τουτέστι κατά τόν τοῦ Ἀποστόλου λόγον εἰπόντος,

«πάντα γάρ ἡμῶν ἐστιν». Ἀρχέτυπα δέ κάλλη φησί τά τῇ θεία φύσει ἐπιθεωρούμενα, ὧν τήν κατά τό ἐνδεχόμενον μετουσίαν τοῖς ἀνθρώποις ἐδωρήσατο, ἤ τό κατ' εἰκόνα λέγει καί καθ' ὁμοίωσιν.

δ'. Ἐπισκευαστοῖς. Τουτέστι τοῖς ἐξ αὐτοῦ κατασκευαζομένοις ἀγαθοῖς εἰς ἡμᾶς.

ε'. Παντελεῖ τῶν: Σημείωσαι, τί φησι περί Χριστοῦ, ἤγουν τῆς τελείας αὐτοῦ ἐνανθρωπήσεως, καί κατά Ἀπολλιναρίου.

Ὁ θεῖος ἄρτος: Σημείωσαι, ὅτι οὐ μόνον ὁ ἅγιος ἄρτος κεκαλυμμένος προετίθετο, ἀλλά καί τό θεῖον ποτήριον, ὅπερ νῦν οὐ γίνεται.

§ 8. Θειότατος ἀσπασμός: Σημείωσαι, διά τί ὁ ἀσπασμός δίδοται. Ἐπιθυμίας, ἐξ: Σημείωσαι, ὅτι αἱ ἐμπαθεῖς ἐπιθυμίαι μερισταί εἰσι, μερίζουσαι

ἡμᾶς καί τοῦ Θεοῦ καί ἀλλήλων, τάχα δέ καί ἑαυτῶν. Ὁμοειδεῖς ἀπέχθειαι: Τουτέστι πρός τούς ὁμοίους ἀνθρώπους. § 9. Πτυχῶν: ∆ιά τί μετά τόν ἀσπασμόν δίπτυχα ἀναγινώσκεται. (14Ε_376> Τούς ὁσίως: Σημείωσαι, ὅτι τά δίπτυχα τῶν ἀποθανόντων ἐπί

αὑτοῦ μόνον ἀνεγινώσκετο, οὐχ, ὡς νῦν, καί τῶν ζώντων. Ἡ θεολογία φησί: Ταῦτα ἐκ τῆς λεγομένης Σοφίας Σολομῶντος· καί

σημείωσαι, ὅτι καί οὗτος ὁ ἅγιος πατήρ ταύτῃ ἐχρήσατο. Σκόπει δέ: Τοῦτό φησιν, ὅτι τό λεγόμενον ἐν προφήταις ἀναμνῆσαι ἑνώπιον

Κυρίου, οὐχ οὕτω δεῖ νοεῖν, ὡς τῆς μνήμης τοῦ Θεοῦ ἀνανεουμένης· ἐν τῇ φαντασίᾳ τοῦ μνημονικοῦ, ὅπερ ἐπί τῶν ἐν σαρκί προσδεδεμένων νοερῶν, τουτέστιν ἡμῶν, συμβαίνει, ἀλλά μνήμη Θεοῦ εἰκότως λέγοιτ', θεοειδεῖς ἐν αὐτῷ γενομένους δι' ἐναρέτου βίου, καί ἀξιωθέντας τῆς ἀνεπιλήστου περί αὐτόν γνώσεως. Σημείωσαι πῶς λαμβάνει τό ρητόν τοῦ ψαλμοῦ.

Συμβόλων: Τοῦ σώματος καί αἵματος. § 10. Ὕδατι τάς: Τί τό νίψασαι τάς χεῖρας, καί πότε. Φησίν, ὁ λελουμένος: Σημείωσαι, πῶς λαμβάνει ὁ πατήρ τό τοῦ Κυρίου

ρητόν, τό λέγον, «ὁ λελουμένος οὐ χρείαν ἔχει τούς πόδας νίψασθαι». Ἡ δέ σύνταξις τῶν προκειμένων πρός τό ὑπαινίσσεται τήν ἀπόδοσιν ἔχει, ἵν' ᾖ τό λεγομένον οὕτως· Ὅτι μέν τόδε ἐστίν, ὑπαινίσσεται, ὁ λουτήρ μέν ἐν τῇ νομικῇ λατρείᾳ, ἐν δέ τῇ καθ' ἡμᾶς ἡ τῶν χειρῶν ἀπόνιψις. Τό δέ ἄσχετος καί ἀπόλυτος δηλοῖ, ὡς τῇ ἥττονι οὐκ ἐνεχθήσεται ἀγωγῇ καί διαθέσει. Ἄλλως· Ἡ καθ' ὑπέρβασιν τῆς συντάξεως ταύτης ἀνάγνωσις οὕτως ἁρμοσθήσεται· ὅτι μέν οὖν, ὡς τά λόγιά φησιν, ὁ λελουμένος οὐ δεῖταί τινος ἑτέρας καθάρσεως, εἰ μή τῆς τῶν ἄκρων, εἴτ' οὖν ἐσχάτων, ἑαυτοῦ νίψεως, δι' ἧς (14Ε_378> ἀκροτάτης καθάρσεως ἐν πανάγνῳ τοῦ θεοειδοῦς ἕξει ἄχραντον ποιήσεται· καί ἀκηλίδωτον τήν ἐπιστροφήν, καί πρός τά δεύτερα προϊών ἀγαθοειδῶς· ὡς τοῦ θεοειδοῦς ἀποσώζων τό πλῆρες καί ὁλόκληρον, ἄσχετος ἔσται καί ἀπόλυτος, ὡς καθάπαξ ἑνοειδής καί πρός τό ἕν αὖθις ἑνιαίως ἐπιστρεφόμενος.

Εἰ μή τῆς τῶν ἄκρων: Τί ἐστι τό μή δεῖσθαι τόν λουσάμενον ἑτέρας νίψεως, εἰ μή τά ἄκρα νίψασθαι· δεύτερα δέ φησι τά αἰσθητά, εἰς ἅ διά φαντασίας προσπάσχει ἡ ψυχή.