(3) But, it is not to Demophilus that it is permitted to put these things straight. For, if the Word of God commands to pursue just things justly (but to pursue just things is, when any one wishes to distribute to each one things that are meet), this must be pursued by all justly, not beyond their own meetness or rank; since even to angels it is just that things meet be assigned and apportioned, but not from us, O Demophilus, but through them to us, of God, and to them through the angels who are still more pre-eminent. And to speak shortly, amongst all existing things their due is assigned through the first to the second, by the well-ordered and most just forethought of all. Let those, then, who have been ordered by God to superintend others, distribute after themselves their due to their inferiors. But, let Demophilus apportion their due to reason and anger and passion; and let him not maltreat the regulation of himself, but let the superior reason bear rule over things inferior. For, if one were to see, in the market-place, a servant abusing a master, and a younger man, an elder; or also a son, a father; and in addition attacking and inflicting wounds, we should seem even to fail in reverence if we did not run and succour the superior, even though perhaps they were first guilty of injustice; how then shall we not blush, when we see reason maltreated by anger and passion, and cast out of the sovereignty given by God; and when we raise in our own selves an irreverent and unjust disorder, and insurrection and confusion? Naturally, our blessed Law-giver from God does not deem right that one should preside over the Church of God, who has not already well presided over his own house. For, he who has governed himself will also govern another; and who, another, will also govern a house; and who, a house, also a city; and who, a city, also a nation. And to speak briefly as the Oracles affirm, "he who is faithful in little, is faithful also in much," and "he who is unfaithful in little, is unfaithful also in much."

(12) And the Hierarch calls aloud the name of the consecrations and of those consecrated, the mystery denoting that the God-beloved consecrator is manifestor of the supremely Divine choice,--not of his own accord or by his own favour leading those who are ordained to the sacerdotal consecration, but being moved by God to all the Hierarchical dedications. Thus Moses, the consecrator under the Law, does not lead even Aaron, his brother, to sacerdotal consecration, though thinking him both beloved of God and fit for the priesthood, until moved by God to this, he in submission to God, Head of consecration, completed by Hierarchical rites the sacerdotal consecration. But even our supremely Divine and first Consecrator (for the most philanthropic Jesus, for our sake, became even this), did "not glorify Himself," as the Logia say, but He Who said to Him, "Thou art Priest for ever after the order of Melchizedek." Wherefore also whilst Himself leading the disciples to sacerdotal consecration, although being as God chief Consecrator, nevertheless He refers the Hierarchical completion of the work of consecration to His altogether most Holy Father, and the supremely Divine Spirit, by admonishing the disciples, as the Oracles say, not to depart from Jerusalem, but to "await the promise of the Father, which ye heard of Me, that ye shall be baptized in Holy Ghost." And indeed, the Coryphaeus of the disciples himself, with the ten, of the same rank and Hierarchy with himself, when he proceeded to the sacerdotal consecration of the twelfth of the disciples, piously left the selection to the Godhead, saying, "Shew whom Thou hast chosen," and received him, who was divinely designated by the Divine lot, into the Hierarchical number of the sacred twelve. Now concerning the Divine lot, which fell as a Divine intimation upon Matthias, others have expressed another view, not clearly, as I think, but I will express my own sentiment. For it seems to me that the Oracles name "lot " a certain supremely Divine gift, pointing out to that Hierarchical Choir him who was designated by the Divine election; more particularly, because the Divine Hierarch must not perform the sacerdotal acts of his own motion, but, under God, moving him to do them as prescribed by the Hierarchy and Heaven.

(1) We must, then, most pious of pious sons, demonstrate from the supermundane and most sacred Oracles and traditions, that ours is a Hierarchy of the inspired and Divine and Deifying science, and of operation, and of consecration, for those who have been initiated with the initiation of the sacred revelation derived from the hierarchical mysteries. See, however, that you do not put to scorn things most holy (Holy of Holies); but rather treat them reverently, and you will honour the things of the hidden God by intellectual and obscure researches, carefully guarding them from the participation and defilement of the uninitiated, and reverently sharing holy things with the holy alone, by a holy enlightenment. For thus, as the Word of God has taught us who feast at His Banquet, even Jesus Himself--the most supremely Divine Mind and superessential, the Source and Essence, and most supremely Divine Power of every Hierarchy and Sanctification and Divine operation--illuminates the blessed Beings who are superior to us, in a manner more clear, and at the same time more intellectual, and assimilates them to His own Light, as far as possible; and by our love of things beautiful elevated to Him, and which elevates us, folds together our many diversities, and after perfecting into a uniform and Divine life and habit and operation, holily bequeaths the power of the Divine Priesthood; from which by approaching to the holy exercise of the priestly office, we ourselves become nearer to the Beings above us, by assimilation, according to our power, to their abiding and: unchangeable holy steadfastness; and thus by looking upwards to the blessed and supremely Divine self of Jesus, and reverently gazing upon whatever. we are permitted to see, and illuminated with the knowledge of the visions, we shall be able to become, as regards the science of Divine mysteries, purified and purifiers; images of Light, and workers, with God, perfected and perfecting.

(10) Now, the Hierarch knew these things to have been promised by the infallible Oracles; and he asks, that these things may come to pass, and that the righteous returns be given to those who have lived piously, whilst being moulded beneficently to the Divine imitation, he beseeches gifts for others, as favours to himself; and, whilst knowing that the promises will be unfailing, he makes known clearly to those present, that the things asked by him, according to a holy law, will be entirely realized for those who have been perfected in a Divine life. For the Hierarch, the expounder of the supremely Divine Justice, would never seek things, which were not most pleasing to the Almighty God, and divinely promised to be given by Him. Wherefore, he does not offer these prayers over the unholy fallen asleep, not only because in this he would deviate from his office of expounder, and would presumptuously arrogate, on his own authority, a function of the Hierarchy, without being moved by the Supreme Legislator, but because he would both fail to obtain his abominable prayer, and he, not unnaturally, would hear from the just Oracle, "Ye ask, and receive not, because ye ask amiss." Therefore, the Divine Hierarch beseeches things divinely promised, and dear to God, and which will, in every respect, be given, demonstrating both his own likeness to the good loving God, and declaring explicitly the gifts which will be received by the devout. Thus, the Hierarchs have discriminating powers, as interpreters of the Divine Awards, not as though the All-Wise Deity, to put it mildly, were slavishly following their irrational impulses, but, as though they, as expounders of God, were separating, by the motion of the Divine Spirit, those who have already been judged by God, according to due. For "receive," he says, "the Holy Spirit, whose faults ye may have remitted, they are remitted; whose ye may have retained, they are retained." And to him who was illuminated with the Divine revelations of the most Holy Father, the Oracles say, "Whatsoever thou shalt have bound upon the earth, shall be bound in the heavens; and whatsoever thou shalt have loosed on earth, shall be loosed in the heavens," inasmuch as he, and every Hierarch like him, according to the revelations of the Father's awards through him, receives those dear to God, and rejects those without God, as announcing and interpreting the Divine Will. Further, as the Oracles affirm, he uttered that sacred and divine confession, not as self-moved, nor as though flesh and blood had revealed it, but moved by God Who revealed to him the spiritual meaning of Divine things. The inspired Hierarchs then must so exercise their separations and all their Hierarchical powers as the Godhead, the Supreme Initiator, may move them; and the others must so cling to the Hierarchs as moved by God, in what they may do hierarchically, "For he who despiseth you," He says, "despiseth Me."

(7) Now the multitude of the possessed indeed is unholy, but it is next above the catechumens, which is lowest. Nor is that which has received a certain participation in the most holy offices, but is yet entangled by contrary qualities, whether enchantments or terrors, on a par, as I think, with the altogether uninitiated and entirely uncommunicated in the Divine initiations; but, even for them, the view and participation in the holy mysteries is contracted, and very properly. For, if it be true that the altogether godly man, the worthy partaker of the Divine mysteries, the one carried to the very summit of the Divine likeness, to the best of his powers, in complete and most perfect deifications, does not even perform the things of the flesh, beyond the most necessary requirements of nature, and then as a parergon, but will be, at the same time, a temple, and a follower, according to his ability, of the supremely Divine Spirit, in the highest deification, implanting like in like;--such an one as this would never be possessed by opposing phantoms or fears, but will laugh them to scorn, and when they approach, will cast them down and put them to flight, and will act rather than comply, and in addition to the passionless and indomitableness of his own character, will be seen also a physician to others, for such "possessions" as these; (and I think further, yea, rather, I know certainly that the most impartial discrimination of Hierarchical persons knows more than they, that such as are possessed with a most detestable possession, by departing from the Godlike life, become of one mind and one condition with destructive demons, by turning themselves from things that really are, and undying possessions, and everlasting pleasures, for the sake of the most base and impassioned folly destructive to themselves; and by desiring and pursuing the earthly variableness, and the perishable and corrupting pleasures, and the unstable comfort in things foreign to their nature, not real but seeming;) these then, first, and more properly than those, were shut out by the discriminating authority of the Deacon; for it is not permitted to them to have part in any other holy function than the teaching of the Oracles, which is likely to turn them to better things. For, if the supermundane Service of the Divine Mysteries excludes those under penitence, and those who have already attained it, not permitting anything to come near which is not completely perfect, and proclaims, and this in all sincerity, that "I am unseen and uncommunicated by those who are in any respect imperfectly weak as regards the summit of the Divine Likeness" (for that altogether most pure voice scares away even those who cannot be associated with the worthy partakers of the most Divine mysteries).; how much more, then, will the multitude of those who are under the sway of their passions be unhallowed and alien from every sight and participation in the holy mysteries. When, then, the uninitiated in the mysteries, and the imperfect, and with them the apostates from the religious life, and after them, those who through unmanliness are prone to the fears and fancies of contrary influences, as not reaching through the persistent and indomitable inclination towards godliness, the stability and activity of a Godlike condition; then, in addition to these, those who have separated indeed from the contrary life, but have not yet been cleansed from its imaginations by a godly and pure habit and love, and next, those who are not altogether uniform, and to use an expression of the Law, "entirely without spot and blemish," when these have been excluded from the divine temple and the service which is too high for them, the all-holy ministers and loving contemplators of things all-holy, gazing reverently upon the most pure rite, sing in an universal Hymn of Praise the Author and Giver of all good, from Whom the saving mystic Rites were exhibited to us, which divinely work the sacred deification of those being initiated. Now this Hymn some indeed call a Hymn of Praise, others, the symbol of worship, but others, as I think, more divinely, a Hierarchical thanksgiving, as giving a summary of the holy gifts which come to us from God. For, it seems to me the record of all the works of God related to have been done for us in song, which, after it had benevolently fixed our being and life, and moulded the Divine likeness in ourselves to beautiful archetypes, and placed us in participation of a more Divine condition and elevation; but when it beheld the dearth of Divine gifts, which came upon us by our heedlessness, is declared to have called us back to our first condition, by goods restored, and by the complete assumption of what was ours, to have made good the most perfect impartation of His own, and thus tp have given to us a participation in God and Divine things.

(2) " What then," thou sayest, "is it not necessary to correct the priests who are acting irreverently, or convicted of something else out of place, but to those only, who glory in law, shall it be permitted to dishonour Almighty God, through the transgression of the Law? "And how are the priests interpreters of Almighty God? For, how do they announce to the people the Divine virtues, who do not know the power of them? or how do they, who are in darkness, communicate light? Further, how do they impart the Divine Spirit, who, by habit and truth do not believe whether there is a Holy Spirit? Now I will give thee an answer to these things. For truly my Demophilus is not an enemy, nor will I tolerate that thou shouldst be overreached by Satan. For each rank of those about God, is more godlike than that which stands further away. And those which are somewhat nearer to the true light, are at once more luminous, and more illuminating; and do not understand the nearness topically, but according to God-receptive aptitude. If, then, the order of the priests is the illuminating, entirely has he fallen from the priestly rank and power, who does not illuminate, or perhaps rather (he becomes) the unilluminated. And he seems, to me at least, rash who, being such, undertakes the priestly functions, and has no fear, and does not blush, when performing things Divine, contrary to propriety, and fancying that God does not know the very things of which he is conscious in himself, and thinks to mislead Him Who is falsely called by him Father, and presumes to repeat his cursed blasphemies (for I would not say prayers) over the Divine symbols, after the example of Christ. This one is not a priest,--No!--but devilish--crafty --a deceiver of himself--and a wolf to the people of God, clothed in sheep's clothing.

(3) This, then, the theologians distinctly shew (viz.) that the subordinate Orders of the Heavenly Beings are taught by the superior, in due order, the deifying sciences; and that those who are higher than all are illuminated from Godhead itself, as far as permissible, in revelations of the Divine mysteries. For they introduce some of them as being religiously instructed, by those of a higher rank, that He, Who was raised to Heaven as Man, is Lord of the Heavenly Powers and King of Glory; and others, as questioning Jesus Himself, as desiring to be instructed in the science of His Divine work on our behalf, and Jesus Himself teaching them immediately, and shewing to them, at first hand, His beneficent work out of love to man. For "I," He says, "am speaking of righteousness and judgment of Salvation." Now I am astonished that even the first of the Beings in Heaven, and so far above all, should reverently strive after the supremely Divine illuminations, as intermediate Beings. For they do not ask directly, "Wherefore are Thy garments red? " but they first raise the question among themselves, shewing that they desire to learn, and crave the deifying knowledge, and not anticipating the illumination given after a Divine procedure. The first Hierarchy, then, of the Heavenly Minds is purified, and enlightened, and perfected, by being ministered from the very Author of initiation, through its elevation to It immediately, being filled, according to its degree, with the altogether most holy purification of the unproachable Light of the pre-perfect source of initiation, unstained indeed by any remissness, and full of primal Light, and perfected by its participation in first-given knowledge and science. But to sum up, I may say this, not inappropriately, that the reception of the supremely Divine Science is, both purification, and enlightenment, and perfecting,--purifying, as it were, from ignorance, by the knowledge of the more perfect revelations imparted to it according to fitness, and enlightening by the self-same Divine knowledge, through which it also purifies, that which did not before contemplate the things which are now made manifest through the higher illumination; and perfecting further, by the self-same Light, through the abiding science of the mysteries made clearly manifest.

(4) Now, if the profane should see or hear that these things are done by us, they will, I suppose, split with laughter, and commiserate us on our, folly. But there is no need to wonder at this. For, as the Oracles say, "If they will not believe, neither shall they understand." And as for us, who have contemplated the spiritual meaning of the things done, whilst Jesus leads us to the light, let us say, that, not without reason, does the Hierarch conduct to, and place the man fallen asleep, in the place of the same rank; for it shews reverently, that, in the regeneration, all will be in those chosen inheritances, for which they have chosen their own life here. For example, if any one led a Godlike and most holy life here, so far as the imitation of God is attainable by man, he will be, in the age to come, in divine and blessed inheritances; but if he led a life inferior to the divine likeness in the highest degree, but, nevertheless, a holy life, even this man will receive the holy and similar retributions. The Hierarch, having given thanks for this Divine righteousness, offers a sacred prayer, and extols the worshipful Godhead, as subjugating the unjust and tyrannical power against us all, and conducting us back to our own most just possessions (or judgments).

(14) These things, as I said, are common to the whole sacerdotal consecration. The Hierarch, however, as a distinctive mark, has the Oracles most reverently placed upon his head. For since the perfecting power and science of the whole Priesthood is bequeathed to the inspired Hierarchs, by the supremely Divine and perfecting goodness, naturally are placed upon the heads of the Hierarchs the Divinely transmitted Oracles, which set forth comprehensively and scientifically every teaching of God, work of God, manifestation of God, sacred word, sacred work, in one word, all the Divine and sacred works and words bequeathed to our Hierarchy by the beneficent Godhead; since the Godlike Hierarch, having participated entirely in the whole Hierarchical power, will not only be illuminated, in the true and God-transmitted science of all the sacred words and works committed to the Hierarchy, but will also transmit them to others in Hierarchical proportions, and will perfect Hierarchically in most Divine kinds of knowledge and the highest mystical, instructions, all the most perfecting functions of the whole Hierarchy. And the distinctive feature of the ordination of Priests, as contrasted with the ordering of the Leitourgoi, is the bending of the two knees, as that bends only the one, and is ordained in this Hierarchical fashion.

(3) The holy consecration, then, which we are now extolling, is, as I said, of the perfecting rank and capacity of the Hierarchical functions. Wherefore our Divine Leaders arranged the same, as being of the same rank and effect as the holy perfecting of the Synaxis, with the same figures, for the most part, and with mystical regulations and lections. And you may see in like manner the Hierarch bearing forward the sweet perfume from the more holy place into the sacred precincts beyond, and teaching, by the return to the same, that the participation in things Divine comes to all holy persons, according to fitness, and is undiminished and altogether unmoved and stands unchangeably in its identity, as beseems Divine fixity. In the same way the Psalms and readings of the Oracles nurse the imperfect to a life-bringing adoption of sons, and form a religious inclination in those who are possessed with accursed spirits, and dispel the opposing fear and effeminacy from those possessed by a spirit of unmanliness; shewing to them, according to their capacity, the highest pinnacle of the Godlike habit and power, by aid of which they will, the rather, scare away the opposing forces, and will take the lead in healing others; and, following the example of God, they will, whilst unmoved from their own proper gifts, not only be active against those opposing fears, but will themselves give activity to others; and they also impart a religious habit to those who have changed from the worse to a religious mind, so that they should not be again enslaved by evil, and purify completely those who need to become altogether pure; and they lead the holy to the Divine likenesses, and contemplations and communions belonging to themselves, and so establish those who are entirely holy, in blessed and intelligible visions, fulfilling their uniform likeness of the One, and making them one.

(7) We have shewn, then, that the Rank of the Hierarchs is consecrating and perfecting, that of the Priests, illuminating and conducting to the light; and that of the Leitourgoi purifying and discriminating; that is to say, the Hierarchical Rank is appointed not only to perfect, but also at the same time, to enlighten and to purify, and has within itself the purifying sciences of the power of the Priests together with the illuminating. For the inferior Ranks cannot cross to the superior functions, and, besides this, it is not permitted to them to take in hand such quackery as that. Now the more Divine Orders know also, together with their own, the sacred sciences subordinate to their own perfection. Nevertheless, since the sacerdotal orderings of the well-arranged and unconfused order of the Divine operations are images of Divine operations, they were arranged in Hierarchical distinctions, shewing in themselves the illuminations marshalled into the first, and middle, and last, sacred operations and Ranks; manifesting, as I said, in themselves the well-ordered and unconfused character of the Divine operations. For since the Godhead first cleanses the minds which He may enter, then enlightens, and, when enlightened, perfects them to a Godlike perfection; naturally the Hierarchical of the Divine images divides itself into well-defined Ranks and powers, shewing clearly the supremely Divine operation firmly established, without confusion, in most hallowed and unmixed Ranks. But, since we have spoken, as attainable to us, of the sacerdotal Ranks and elections, and their powers and operations, let us now contemplate their most holy consecrations as well as we can. II. Mysterion of Sacerdotal Consecrations. The Hierarch, then, being led to the Hierarchical consecration, after he has bent both his knees before the Altar, has upon his head the God-transmitted oracles, and the Hierarchical hand, and in this manner is consecrated by the Hierarch, who ordains him by the altogether most holy invocations. And the Priest, after he has bent both his knees before the Divine Altar, has the Hierarchical right hand upon his head, and in this manner is dedicated by the Hierarch, who ordains him with hallowing invocations. And the Leitourgos, after he has bent one of two knees before the Divine Altar, has upon his head the right hand of the Hierarch who ordains him, being completed by him with the initiating invocations of the Leitourgoi. Upon each of them the cruciform seal is impressed, by the ordaining Hierarch, and, in each case, a sacred proclamation of name takes place, and a perfecting salutation, since every sacerdotal person present, and the Hierarch who ordained, salute him who has been enrolled to any of the aforenamed sacerdotal Ranks. III. Contemplation.

(7) Naturally, however, they are present at the things now done, being clearly taught by seeing both the fearlessness of death amongst us, and the last honour of the saints extolled from the unfailing Oracles, and that the sufferings threatened to the unholy like themselves will be endless; for it will perhaps be profitable for them to have seen him, who has religiously finished his course, reverently proclaimed by the public proclamation of the Leitourgoi, as being certainly companion of the Saints for ever. And, perchance, even they will come to the like aspiration, and will be taught from the science of the Liturgy, that the consummation in Christ is blessed indeed.

(3) Now the rank, higher than all the initiated, is the sacred Order of the Monks, which, by reason of an entirely purified purification, through complete power and perfect chastity of its own operations, has attained to intellectual contemplation and communion in every ministration which it is lawful for it to contemplate, and is conducted by the most perfecting powers of the Hierarchs, and taught by their inspired illuminations and hierarchical traditions the ministrations of the Mystic Rites, contemplated, according to its capacity, and elevated by their sacred science, to the most perfecting perfection of which it is capable. Hence our Divine leaders have deemed them worthy of sacred appellations, some, indeed, calling them "Therapeutae," and others "Monks," from the pure service and fervid devotion to the true God, and from the undivided and single life, as it were unifying them, in the sacred enfoldings of things divided, into a God-like Monad, and God-loving perfection. Wherefore the Divine institution accorded them a consecrating grace, and deemed them worthy of a certain hallowing invocation--not hierarchical--for that is confined to the sacerdotal orders alone, but ministrative, as being ministered, by the pious Priests, by the hierarchial consecration in the second degree. II. Mysterion on Monastic Consecration. The Priest then stands before the Divine Altar, religiously pronouncing the invocation for Monks. The ordinand stands behind the Priest, neither bending both knees, nor one of them, nor having upon his head the Divinely-transmitted Oracles, but only standing near the Priest, who pronounces over him the mystical invocation. When the Priest has finished this, he approaches the ordinand, and asks him first, if he bids farewell to all the distracted--not lives only, but also imaginations. Then he sets before him the most perfect life, testifying that it is his bounden duty to surpass the ordinary life. When the ordinand has promised steadfastly all these things, the Priest, after he has sealed him with the sign of the Cross, crops his hair, after an invocation to the threefold Subsistence of the Divine Beatitude, and when he has stripped off all his clothing, he covers him with different, and when, with all the holy men present, he has saluted him, he finishes by making him partaker of the supremely Divine Mysteries. III. Contemplation.

(3) It is necessary then, as I think, that those who are being purified should be entirely perfected, without stain, and be freed from all dissimilar confusion; that those who are being illuminated should be filled with the Divine Light, conducted to the habit and faculty of contemplation in all purity of mind; that those who are being initiated should be separated from the imperfect, and become recipients of that perfecting science of the sacred things contemplated. Further, that those who purify should impart, from their own abundance of purity, their own proper holiness; that those who illuminate, as being more luminous intelligences, whose function it is to- receive and to impart light, and who are joyfully filled with holy gladness, that these should overflow, in proportion to their own overflowing light, towards those who are worthy of enlightenment; and that those who make perfect, as being skilled in the impartation of perfection, should perfect those being perfected, through the holy instruction, in the science of the holy things contemplated. Thus each rank of the Hierarchical Order is led, in its own degree, to the Divine co-operation, by performing, through grace and God-given power, those things which are naturally and supernaturally in the Godhead, and accomplished by It superessentially, and manifested hierarchically, for the attainable imitation of the God-loving Minds.