Chapter VII. The other part of instruction, namely concerning the doctrine of the perfect, or the Gospel

CHAPTER VII.

The other part of instruction, namely concerning the doctrine of the perfect, or the Gospel.

1. After these things follows the Gospel as the doctrine of the perfect. Now from the steps of virtues and the tract of penitence, and from the joy conceived in Alleluia and the Verse and Sequence, to which, as a consonant response on the part of those instructed, there sounds I believe in one God; and in it the whole part that concerns instruction is terminated.

But in Evangelical instruction two things must be attended to, namely the rite of doctrine and the excellence of perfection.

The rite is considered in five things, namely in the receiving of the book, in the asking of the blessing, in the disposition of the procession, in the station, and in the manner that they keep in the return.

[Marginal label: Why does the deacon about to read the Gospel receive the book from the altar?] But the book must first be received from the altar itself, because the altar signifies the sacrament and the chest of Scripture and sanctification, from whose knowledge and authority every true perfection of teaching must be received. Isaiah 2:3: From Zion the law will go out, and the word of the Lord from Jerusalem. And therefore one who has not received from Zion, that is, from the vision of sacred Scripture, ought not to teach. But the word proceeds from Jerusalem, because the teacher of perfection announces peace to those to be instructed. Isaiah 52:7: How beautiful upon the mountains are the feet of the one announcing and preaching peace, announcing good, preaching salvation! For the announcement of good is Gospel. And the Evangelist, an Angel of light, held this manner, Luke 2:10: Behold, I evangelize to you great joy. And a little later, verse 14: Glory to God in the highest, and on earth peace to human beings of good will. But the receiving of the book was signified in Apocalypse 5:1, where it is said: I saw in the right hand of the one sitting upon the throne a book written within and without, sealed with seven seals. For the altar signifies the throne of God, on whose eminence God the invisible king and priest, Christ, is sitting, discerning all things of sanctification as king, and perfecting them as priest; from his right hand the deacon receives the book when by the virtue of the right hand of God he goes to evangelize, and receives the evangelical office. Hence a little later, Apocalypse 5:7, it is said: He came, namely the Lamb, and received the book from the right hand of the one sitting on the throne. For the evangelical book belongs to the Lamb. And this Lamb receives in the minister when the priest receives the office for the evangelical act.

2. [Marginal label: He asks a blessing from the priest.] But when the book has thus been received, the deacon asks and obtains a blessing from the perfecter of holiness, the bishop or priest. Nor is the minister truly sufficient for the act of evangelizing unless grace descend into him from God, the perfecter of holiness, through divine blessing. 2 Corinthians 3:5: Not that we are sufficient to think anything from ourselves as from ourselves, but our sufficiency is from God. Ecclesiasticus 43:29: We will say many things, and will fail in words. But he himself is the consummation of words in all things. Thus Isaac blessed his son Jacob ¹. Thus Jacob blessed his individual sons ². Thus the legislator blessed the tribes ³. Thus the grace of anointing is signified to descend from the head into the beard, and from the beard into the hem of the garment ⁴. For it is said in Hebrews 7:7: Without any contradiction, what is less is blessed by the better. This is understood concerning consecrating blessing, as we have said in what was had before.

After the blessing has been received, toward the blessing of him who is the perfecter of holiness, incense is placed on coals, so that it may be signified that every fragrant odor of virtues and prayers in the sacrifice is from Christ the priest, who invisibly perfects every holiness; and therefore the conclusion of prayers is: Through our Lord Jesus Christ, etc. Genesis 27:27: Behold, the odor of my son is like the odor of a full field, which the Lord has blessed. Canticles 4:11: The odor of your garments is like the odor of incense. For the Church kept this rite of incensing from the Old Testament, because it does not signify that which has been done and must not be done further, as the paschal lamb does, but signifies what must always be done and repeated, as the sweetness of devotion in prayer and in sacrifice. Psalm 140:2: Let my prayer be directed like incense in your sight. Apocalypse 8:3: And another Angel came and stood before the altar, having a golden thurible; and many incenses were given to him, that he might give from the prayers of all the saints upon the golden altar that is before the throne of God. And in the same place, verse 4: And the smoke of the incenses from the prayers of the saints ascended from the hand of the Angel before God.

3. [Marginal label: He proceeds with candles and cross.] These things having been done, the deacon goes processionally to read with two flames of candles, in whose middle the cross is carried by a third person going before; these flames signify the torches of the word in the light of knowledge, and the torches of virtue in operation, which illuminate for seeing the things that are said in the Gospel. Concerning the first candle it is said, 2 Corinthians 4:6: God who said light to shine out of darkness, himself shone in our hearts, unto the illumination of the knowledge of the Gospel in the face of Christ Jesus. Concerning the second it is said, Matthew 5:16: So let your light shine before human beings, that they may see your good works and glorify your Father who is in heaven. But the cross is carried raised high, so that it may be signified that the glory of the teaching deacon and the virtue of his doctrine are in the cross. Galatians 6:14: But may it be far from me to glory except in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world. Concerning the second it is said, 1 Corinthians 1:23: We preach Christ crucified, to Jews indeed a scandal, but to Gentiles foolishness; yet to those called, Jews and Greeks, Christ the virtue of God and the wisdom of God.

4. In this procession, after the candle-bearers proceeds the one who carries the smoking thurible, so that it may be signified that the odor of good opinion, and not the stench of infamy, ought to precede the Evangelist. 2 Corinthians 2:14 and 15: But thanks be to God, who always triumphs us in Christ Jesus, and manifests the odor of his knowledge through us in every place, because we are the good odor of Christ to God, in those who are saved and in those who perish.

Immediately after the thurifer the deacon proceeds on the left, having the book of the Gospel, and embracing the same with his right hand, because preaching is not necessary except while we are on the left, that is, in the present temporal and obscure life. But when we pass over to the right, that is, to eternal life, we will be in an embrace in the face of God, knowing all things that perfect beatitude. Canticles 8:3: His left hand is under my head, and his right hand will embrace me. For the ignorant mind is supported by the left hand while in temporal life it is raised up and confirmed by doctrine and the word of God, because the mind is the head of the soul. But the right hand will embrace, when by vision and fruition in the face of God it is illumined and bound close. Proverbs 3:15 and 16: Length of days is in her right hand, that is, God's, and in her left hand riches and glory. Her ways are beautiful ways, and all her paths peaceful. For riches of grace and glory of knowledge pertain to the present life; but the length of serene days pertains to the eternity of perpetual light in the future life. In the order of this procession, according to ancient statutes, the subdeacon follows the deacon as one to be instructed for the doctrine of perfection.

5. [Marginal label: Why does the subdeacon carry the cushion?] But the subdeacon carries a cushion before the breast, so that it may be signified that the Evangelist ought not to think about temporal supports, but he who follows him as one to be instructed ought to take up this solicitude for him. Hence, Galatians 6:6: But let him who is catechized in the word communicate to him who catechizes him in all good things. To catechize is to teach; and therefore the one taught ought to minister to the teacher and carry the temporal things that the cushion signifies, from whom he received instruction in spiritual things. 1 Corinthians 9:11: If we have sown spiritual things for you, is it a great thing if we reap your carnal things? As if he were saying: It is not great. But that the cushion is placed for the signification of temporal things had its origin in Mark 4:38, where the Lord, while he was sailing amid storms, slept upon a pillow, which is a cushion on which the neck rests. For as long as the Lord preaches to the nations in his ministers in the storm of the world, he sails in the same ministers. And therefore, since sometimes it is necessary to rest from labor and refresh nature, he rests in the cushion of temporal consolation. The breasts of subjects ought to think about these things, lest they force the Evangelist's zeal for truth to be interrupted. This was signified in Genesis 47:22, where it is said that Joseph bought the land of Egypt into the king's power by the sale of grain, except the land of the priests, which had been given to them by the king; to them also established foods were supplied from public barns, and for that reason they were not compelled to sell their possessions. For wisdom must be written in the time of leisure, as is said in Ecclesiasticus 38:25; nor can the soul at the same time attend to solicitude for temporal things and devote itself to the contemplation of wisdom. And therefore the one to be instructed carries the cushion. For the Philosopher says in book III of the Topics that in a time of necessity it is better to be enriched than to philosophize. And therefore he says elsewhere that, when all things for necessity and for pleasure have been had, a race of priests is permitted to enter school, because if one still had to think about the consolation or necessity of temporal things, one could not attend sufficiently to the study of spiritual things.

6. Thus therefore, going forth from the perfecter of holiness, who stands beside the altar, they proceed to the ambo, which according to the tradition of the ancient Fathers ought to have two ascents: one indeed toward the South, the other toward the North, because they are exalted in prosperous things and in adverse things. For by the South, which is a region of light and heat, are signified the illumination and warming of the Holy Spirit. For the light of truth and the warmth of charity lead to evangelizing by the right way. Job 38:24: Indicate to me by what way light is scattered, heat is divided upon the earth? Job 37:17: Are not your garments warm when the earth has been blown through by the south wind? Therefore by this way or step all the ministers ascending, as much the subdeacon as the candle-bearer, as also the thurifer, arrange themselves after the deacon. But the cross alone is held before his eyes, with the staff of the cross standing upon the pavement, so that it may be signified that all are to be instructed by the Evangelist, as much the ministers of the Church as the unlearned or lay people. Isaiah 55:1: All who thirst, come to the waters. And before it, 54:17: This is the inheritance of the servants of the Lord, and their justice is with me, says the Lord. Because all are to be given drink by the waters of the Evangelist.

Nevertheless at the beginning of the Gospel the incense is directed over the book toward the face of him who reads the Gospel, so that the fragrance of the virtues of the Gospel may be signified to be pronounced by the deacon. Isaiah 41:27: The first says to Zion: Behold, they are present, and to Jerusalem I will give an evangelist. The first is the subdeacon, pronouncing the doctrine of the untaught and showing himself in this which he asserts. But the Evangelist is the teacher of perfection, the deacon, from whose mouth smokes the incense of a good message. But the cross standing upon the pavement with the staff of the cross signifies that it is to be accepted by anyone through the Gospel, as though the deacon were saying that word of Matthew 16:24: Whoever wishes to come after me, let him deny himself and take up his cross and follow me. And therefore the book, supported by the hands of all, is placed before the deacon.

But that the staff of the cross touches the earth, as if the deacon supports himself on it with his hand, signifies that the virtue of the cross sustains him in the Gospel, and that by the virtue of the cross it perfects all things both in the clergy and in the people as in two troops. Genesis 32:10: With my staff I crossed that Jordan, and now I return with two troops. This also is the signification, that, Exodus 12:11, those who eat the paschal lamb are commanded to hold staffs in their hands. But he stands on high, so that by the height of the place the height of spirit and of life may be designated, because, as Gregory says: "When someone's life is despised, it remains that even his preaching be contemned." Isaiah 40:9: Climb up upon a high mountain, you who evangelize Zion; exalt your voice in strength, you who evangelize Jerusalem. Hence it is that in Canticles 4:15, concerning Evangelical knowledge, it is said that it is a well of living waters, which flow with force from Lebanon. It is a well on account of the depth of the mystery; of waters on account of the clearness of truth; of living waters on account of the spirit that in the letter sounds vivification; they flow on account of the mode and propriety of doctrine, because they flow abundantly. But they flow with force on account of the promptness of divine charity for teaching. Romans 1:14 and 15: I am debtor to the wise and to the unwise. So far as is in me, I am ready also to evangelize to you who are at Rome. But they flow from Lebanon on account of the whitening of those instructed. Psalm 49:16: But to the sinner God said: Why do you narrate my justices and take up my testament through your mouth? Ecclesiasticus 15:9: Praise is not beautiful in the mouth of a sinner.

7. [Marginal label: Why is the deacon reading the Gospel turned toward the North?] Standing and reading thus, he is turned toward the North, as Dionysius says, because the North, a cold and dark region, signifies the devil's dark and cold malice. Jeremiah 1:14: From the North every evil will be spread over all the inhabitants of the earth. Ecclesiasticus 43:22: The cold north wind blew, and crystal froze from the water, because it cools the hearts of all and makes the spark of charity grow cold, and darkens the light of truth as much as it can. Therefore the teacher of perfection is disposed against that region, so that he may put darkness to flight by the light of truth. John 1:5: Light shines in darkness, and the darknesses did not comprehend it. And so that by the heat of charity he may drive off the cold of the North from the hearts of hearers. As if he were saying that word of Canticles 4:16: Rise, North wind, and come, South wind; blow through my garden, and its spices will flow. For the North ought to rise from the rising of hearts, that is, to be expelled; but the South wind, humid and warm, is to be called, so that all the spices of virtues may be fragrant with heat and receive increase by the moisture of grace. Thus therefore the deacon is disposed in the station and for this cause.

[Marginal label: Why does he sign with the cross the forehead, mouth, and breast?] But the one reading ought to sign with the cross the forehead, mouth, and breast. The hearers do similarly. The forehead indeed, because there is the seat of shame and glory, so that he may signify that he does not blush at the Gospel, but glories in the cross that the Gospel preaches. Romans 1:16: For I do not blush at the Gospel; for it is the virtue of God unto salvation for everyone believing, first for the Jew and for the Greek. But the mouth, so that with the mouth truth may be confessed unto salvation. Psalm 50:17: Lord, you will open my lips, and my mouth will announce your praise. But the breast, so that he may believe with the heart. Hence, Romans 10:10: For with the heart one believes unto justice, but confession is made with the mouth unto salvation. And in the same place, verse 9: Because if you confess the Lord Jesus with your mouth, and in your heart believe that God raised him from the dead, you will be saved. Psalm 115:1: I believed, for which reason I spoke. Thus therefore the reader signs himself.

But the people stands at this station of the deacon, uncovering the head; and if it is clothed with a garment holding the hands, it puts off that garment up to the freeing and revealing of the hands. They stand, moreover, by signifying the erection of the body, so that they may direct the mind to God. Psalm 5:3: In the morning I will stand before you and will see, because you are not a God willing iniquity. They also stand to fight against the malice of the North. Psalm 93:16: Who will rise up for me against the malignant? or who will stand with me against those working iniquity? They also stand to follow the Gospel. 3 Kings 10:8: Blessed are your men, and blessed are your servants, who stand before you always and hear your wisdom. They put off the veils and hats of their heads so that there may be nothing between their head and God, and that they may have their ears open. Luke 10:23 and 24: Blessed are the eyes that see the things that you see. For I say to you that many prophets and kings wished to see the things that you see and did not see them, and to hear the things that you hear and did not hear them. Proverbs 20:12: The hearing ear and the seeing eye: the Lord made both. But the freeing of the hands signifies readiness for work. Exodus 24:7: All the things that the Lord has spoken, we will do, and we will be obedient.

8. [Marginal label: The six prerogatives of the Gospel before the rest of Scripture.] Thus therefore, all standing and disposed, he reads the Gospel, which has preeminence in six things over every Scripture.

First indeed from the name, because it is the announcement of good. Of good, I say, which is the good of every good, and not a particular good, and this is the divine good alone. Matthew 19:17: Why do you ask me about the good? One is good, God. Psalm 117:68: You are good, and in your goodness teach me your justifications.

Second, because it is the word of words and the speech of speeches, because from it, as from a theme, every word is drawn. Psalm 118:105: Your word is a lamp to my feet and a light to my paths.

Third, because it is the beginning and foundation of faith, because from it all things are proved. 1 Corinthians 3:11: No one can lay another foundation besides that which has been laid, which is Christ Jesus. But Christ Jesus is the Word of God, and insofar as he is the Word of God, he is the foundation of truth.

The fourth preeminence is that it is the spirit of all words, and the other words of the Law and Prophets and Apostles are like the body. John 6:64: The words that I have spoken to you are spirit and life.

The fifth preeminence is in authority, because this is the word promulgated by the Lord's own mouth. Matthew 24:35: Heaven and earth will pass away, but my words will not pass away ⁵. Psalm 118:89: Forever, Lord, your word remains.

The sixth preeminence is because it is the word of him who alone is conscious of secrets. John 1:18: No one has ever seen God; the only-begotten Son, who is in the bosom of the Father, he has narrated him. Matthew 11:27: No one knows the Son except the Father; nor does anyone know the Father except the Son, and he to whom the Son has wished to reveal him ⁶. This therefore is preeminent in all truth and authority, as it is read and heard.

9. [Marginal label: Why, when the Gospel has been read, does the deacon give the book to the subdeacon to carry?] But when the Gospel has been read, the deacon closes the book and gives it to the subdeacon to carry, because now the subdeacon is shown to have been instructed through the reception of the book. As if he were saying that word of John 16:29 and 30: Behold, now you speak openly and say no proverb. Now we know that you know all things, and there is no need for anyone to question you.

But descending, the deacon descends by the way and step of the North, so that now he signifies that he has triumphed against the malice of the North. As if he were saying that word of Luke 10:17: Lord, even the demons are subject to us in your name. And then in that procession the acolytes and thurifer precede as before; but the subdeacon precedes the deacon, which he did not do before, so that he may show to all that he is now instructed unto perfection. Psalm 65:16: Come, hear, and I will narrate to you, all who fear God, how great things he has done for my soul. Psalm 33:12: Come, children, hear me; I will teach you the fear of the Lord. But by this procession they return to the perfecter of holiness, so that they may show that all good things are to be referred to God. Job 38:35: Will you send forth lightnings, and will they go, and returning say to you: Here we are? For lightnings flashing with examples and thundering with words are the Evangelists, who return to the Lord through giving of thanks concerning their progresses. Baruch 3:34 and 35: The stars gave light in their watches, and rejoiced; they were called, and said: Here we are; and they shone with gladness for him who made them.

The perfecter of holiness first kisses the book, then the deacon, so that they may say that word of the Apostle in Romans 7:22: For I delight together in the law of God according to the interior human being.

And in this the reading of the holy Gospel is finished, which is salvation and protection for us against the devil.