V

Gabriel Severus was born at Napoli di Malvasia or Monemvasia in Epidaurus in the Morea. In 1577 he was appointed Bishop of Ala Sher (Allah-shehr) in Asia Minor, the ancient Philadelphia, but, finding little to do in that diocese, he went to Venice, where he acted as Bishop of the Eastern Christians in the Venetian States. He became known as a theologian and published several theological treatises. Among them is a work on the Eastern acts of reverence at the Great Entrance entitled Against those who say that the Orthodox Children of the Eastern Church do wrongly and unlawfully in honouring and venerating the Holy Gifts when the Cherubic Hymn is sung and the Priest carrying them enters the Holy Sanctuary, which was published in 1604 in reply to the attacks of Latin Christians on the practice. In this treatise Gabriel defends the reverence at the Great Entrance by the argument that the elements even before consecration are worthy of veneration as being not only good creatures of God but also set apart and sanctified to become by the subsequent consecration the body and blood of Christ, though they do not receive before they are transubstantiated at the consecration that adoration which is given to them when consecrated as being then the body and blood.

“This bread and wine receives and possesses three degrees of honour. The first it has by nature (φυσικῶς), the second it receives by participation (μετοχικῶς), it enters on (εἰσδύεται) the third through the Holy Ghost by Transubstantiation (μετουσιαστικῶς). The natural honour it has in that it is a creature and work of God.… Wherefore, it is not for this venerated, or worshipped, or carried in procession, but is commended as the fair creation of God. The second degree of honour and regard it receives by participation (μετοχικῶς) when it is brought to the holy table, and blessed by the priest, and dedicated. Then it is no longer bread and wine as before, but is holy and an honourable gift and divine, and matter fit and set apart and assigned to become properly the body and blood of Christ, the substance of it, and the accidents of the substance, still remaining. For this reason it is reasonably venerated, and rightly honoured, and is reverenced, and is carried in procession with hymns and lights and sweet odours without any wrong. But the third degree of regard and unspeakable honour it receives by Transubstantiation (κατὰ μετουσίωσιν) when it puts off the whole of its own substance of the nature of bread, and is transubstantiated into the flesh and blood of Christ. Wherefore it is not only venerated (προσκυνεῖται) but is also adored (λατρεύεται), and is believed by all the orthodox Christians to be properly the flesh and blood of Christ our God, although its accidents are preserved, the Lord granting this as a concession to human weakness.”

“If we kneel to a material image which cannot become the flesh of Christ, why should you forbid us to offer honour and the bowing of head and knees to the matter that is dedicated to God, and inseparably appointed to become the body and blood of Christ, since even before the Transubstantiation which results from the blessing and prayer of the priest it has an ineffaceable hallowing?… Therefore, brethren, it is right and pious and holy and fitting for orthodox Christians to honour (τιμᾶν) and venerate (προσκυνεῖν) the holy image of our Lord and God and Saviour Jesus Christ, as the Holy Church of Christ commands; but it is still more right for the holy gifts to be honoured (τιμᾶσθαι) and reverenced (γεραίρεσθαι) in that they are holy gifts and matter dedicated to God appointed and suitable to become the flesh and blood of Christ by means of the blessing and the power of the prayers.… The Eastern Catholic Holy Church of Christ, which keeps the faith unhurt, teaches her true children to venerate (προσκυνεῖν) and reverence (γεραίρειν) the hold gifts when they are brought in, and to say, ‘Lord, remember me in Thy kingdom,’ as holy gifts and honourable and matter definitely appointed to be changed (μεταβληθῆναι) into the flesh and blood of Christ, but not as the completed (τέλειον) body of the Lord; for this she orders them to adore (λατρεύειν) when the priest standing at the doors of the sanctuary says, ‘Draw near with the fear of God and faith and love’. And then each one says, not, ‘Lord, remember me in Thy kingdom,’ but, ‘I believe, Lord, and confess that Thou art Jesus Christ the Son of the living God, who came into the world to save sinners, of whom I am first’ ”.