The Divine Liturgy of Saint John Chrysostom

Worship at Nativity Parish
"Incorporated into the Church by Baptism, the faithful have received the sacramental character that consecrates them for Christian religious worship. The baptismal seal enables and commits Christians to serve God by a vital participation in the holy liturgy of the Church and to exercise their baptismal priesthood by the witness of holy lives and practical charity." - Catechism of the Catholic Church, 1273.
Worship in the Eastern Catholic tradition is marked by theological richness, distinct cultural expression, and profound reverence. The Liturgies of the Eastern Catholic Church are almost entirely sung. At Nativity the majority of the Liturgical celebrations are in English, but there are also prayers and songs in Slavonic and Ukrainian.
At the heart of Eastern Catholic worship is the Divine Liturgy. While the Divine Liturgy is, in its essence, the same Eucharistic celebration as the Mass, its outward expression is a bit different from what most Catholics experience in the Western, or Roman, rite. There is also the use of icons and gestures and a different emphasis in the practice of spirituality.
The Liturgy of St. John Chrysostom is the most commonly celebrated Liturgy at Nativity parish. St. John Chrysostom (ca. 349-407) was the patriarch of Constantinople and a Father and Doctor of the Church.
Divine Liturgy
The essential elements of the public worship of the Catholic Church, in the Sacrifice of the Eucharist and the administration of the sacraments, are the same in all Catholic rites. What is called the "Mass" in the West is called "Divine Liturgy" in the Eastern Churches.
The rite celebrated at Nativity parish is the Byzantine rite, which originated in the ancient Church at Constantinople. The Liturgy of St. John Chrysostom is most often used within the Byzantine rite, but is not the only Liturgy available.
Worship in the Ukrainian Catholic Church is characterized by a great sense of God's holiness, a reverence for the sacred, a humble dependence on the power and mercy of God and faith in the intercessory power of the Mother of God and all the Saints. There is a strong tradition of congregational singing without instrumentation, with traditional melodies adopted to our liturgical texts. At Nativity parish, the majority of the Divine Liturgy is said in English, with some responses and prayers said in Ukrainian
The Liturgy consists of three main parts:
The Preparation, during which the priest prepares the bread and chalice for Communion.
The Liturgy of the Word, which includes particular readings, prayers and a homily.
The Liturgy of Sacrifice, the main part of Divine Liturgy when the Creed is recited, the Holy Gifts are Consecrated and Communion is received.
Divine Liturgy: The Preparation
Prior to Divine Liturgy the priest prepares the bread and wine which will be consecrated during the Liturgy of the Eucharist.
Reciting Scripture passages from the Prophets and the Gospels which speak of the sacrifice of Jesus Christ, he cuts small loaves of leavened bread into smaller pieces which will be distributed as Holy Communion. He remembers and prays for the needs of the living and the deceased.
Divine Liturgy: The Word
During the Liturgy of the Word the focus is on the proclamation of the Gospel -the Good News of Jesus Christ -as recorded in the Scriptures. The major portions are as follows:
Opening Doxology: "Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit." Our worship, which is a participation in the Kingdom of God, is always focused on the One God who is Three Persons.
Great Litany: Here we pray for our various needs, asking the Lord to have mercy on us.
The Antiphons: These Psalm verses are joyful expressions of praise in which we thank God for His gracious works of love, mercy, and salvation.
Hymn to Christ, the Only-Begotten Son of God: We proclaim that Jesus, the Incarnate Second Person of the Trinity, is true God and true man.
The Little Entrance: All are solemnly invited to worship the risen Christ as we pay homage to his presence in the Holy Gospel.
The Troparia and Kontakia: In which we hear the theme of the day's Liturgy.
The Trisagion: We glorify the Holy Trinity with these words: "Holy God, Holy and Mighty, holy and Immortal, have mercy on us." Following these introductory hymns, the Scriptures for the day are read in this order:
The Prokimenon: A responsorial Psalm.
The Epistle: Taken from the New Testament, this usually addresses a particular aspect of the Christian life.
The Alleluia: Two Psalm verses separated by the singing of "Alleluia," which means "Praise the Lord."
The Gospel: The public proclamation of the Word of God, taken from one of the four Gospels: Matthew, Mark, Luke, or John. We always stand during the reading of the Gospel.
The Homily: The sermon in which the priest proclaims the Good News of Christ while applying it to our daily lives.
Divine Liturgy: The Sacrifice
"In the Liturgy of the Church, it is principally his own Paschal mystery that Christ signifies and makes present." [CCC 1085]
Having been fed by the Word of God, we now turn to the central mystery of our faith - participation in the death and resurrection of Jesus Christ through the celebration of the Eucharist. "Eucharist" refers to the Body and Blood of Christ; it literally means "thanksgiving," and it expresses our gratitude for the forgiveness of sins and eternal life we receive in Holy Communion. "Primarily in the Eucharist . . . the Liturgy is the memorial of the mystery of salvation." [CCC 1099]
The Liturgy of the Sacrifice is as follows:
• The Great Entrance: While the Cherubic Hymn is sung, the bread and wine are brought to the altar. We are invited to unite ourselves with the angels in worship and to "lay aside all earthly cares so that we may receive the King of All."
• The Creed: A declaration of our common faith in the Trinity, the deity of Christ, and other tenets of the Catholic Church.
• The Eucharistic Prayer: Recalls the institution of the Eucharist by Christ at the Last Supper and proclaims the holiness and love of God through the death, resurrection, and ascension of the Saviour.
• The Consecration: The gifts of bread and wine are changed, by the power of the Holy Spirit, into the Body and Blood of Jesus Christ.
• The Commemorations: These help us to recall all those for whom our sacrifice is offered.
• The Lord's Prayer: Our acknowledgement that God is our Heavenly Father.
• Prayer Before Communion: We profess our faith in Christױs real presence in the Eucharist, and ask Him to make us worthy to receive Him in the sacrament.
• Reception of Holy Communion: The climax of the Liturgy, when we partake of the Eucharist, "the source and summit of the Christian life." [CCC 1324] By partaking of Holy Communion we fulfill the purpose of our worship by uniting ourselves with Christ "for the forgiveness of sins and unto life everlasting." After receiving the Eucharist, we express our thanks by worshipping the Trinity who saves us:
• We pray to depart in peace, in the name of the Lord, in order to bear witness to Christ, our Saviour and Lord.
• We pray for salvation and guidance during the closing prayer recited by the priest in the center of the Church.
• We receive the Lord's blessing, proclaimed by the priest through the veneration of the Cross, and take a piece of the Antidor (blessed bread). Pieces of this bread, which is not the Eucharist, are especially for those who could not receive Communion and for those who could not come to Liturgy.
"In the earthly Liturgy we share in a foretaste of that heavenly Liturgy which is celebrated in the Holy City of Jerusalem toward which we journey as pilgrims, where Christ is sitting at the right hand of God, Minister of the sanctuary and of the true tabernacle. With all the warriors of the heavenly army we sing a hymn of glory to the Lord; venerating the memory of the saints, we hope for some part and fellowship with them; we eagerly await the Savior, our Lord Jesus Christ, until he, our life, shall appear and we too will appear with him in glory." [CCC 1090]
Divine Liturgy: Entire Text of
St. John Chrysostom
In the Byzantine Rite of the Catholic Church, the bread and wine used for the Divine Liturgy (The Holy Sacrifice of the Mass) are prepared by the priest at a small table located on the left side of the Altar (The Table of Preparation). After he has completed this rite (called Proskomedia) the priest leaves the prepared chalice and paten on the Table of Preparation and goes to the Altar to begin the Divine Liturgy.
CONGREGATION STANDS
The priest kisses the Holy Gospel on the Altar and then makes the sign of the cross over the Altar with the Gospel Book, and begins:
PRIEST: Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit, now and ever, and forever.
PEOPLE: Amen.
DURING EASTERTIDE ONLY Priest & People: Christ is risen from the dead, by death He conquering death , and to those in the graves, He granted life. (3 Times).
CONGREGATION SITS
LITANY OF PEACE
PRIEST: In peace, let us pray to the Lord.
PEOPLE: Lord, have mercy.
PRIEST: For peace from on high, and for the salvation of our souls, let us pray to the Lord.
PEOPLE: Lord, have mercy.
PRIEST: For peace in the whole world, for the well-being of the holy Churches of God and for the union of all, let us pray to the Lord.
PEOPLE: Lord, have mercy.
PRIEST: For this holy church and for all who enter it with faith, reverence and the fear of God, let us pray to the Lord.
PEOPLE: Lord, have mercy.
PRIEST: For our holy universal Supreme Pontiff N . . ., the Pope of Rome, for our most Reverend Archbishop and Metropolitan N . . . , for our God-loving Bishop N . . ., for the venerable priesthood, the diaconate in Christ, for all clergy and the people, let us pray to the Lord.
PEOPLE: Lord, have mercy.
PRIEST: For our civil authorities and all our armed forces, let us pray to the Lord.
PEOPLE: Lord, have mercy.
PRIEST: For this city (or: for this village, or: for this holy monastery), for every city, country, and for all-living therein with faith, let us pray to the Lord.
PEOPLE: Lord, have mercy.
PRIEST: For good weather, for an abundance of the fruits of the earth, and for peaceful times, let us pray to the Lord.
PEOPLE: Lord, have mercy.
PRIEST: For those who travel by sea, air, and land, for the sick, the suffering, the captive, and for their safety and salvation, let us pray to the Lord.
PEOPLE: Lord, have mercy.
Special intentions are added at this time.
PRIEST: That we may be delivered from all affliction, wrath, and need, let us pray to the Lord.
PEOPLE: Lord, have mercy.
PRIEST: Help, save, have mercy and protect us, O God, by Your grace.
PEOPLE: Lord, have mercy.
PRIEST: Remembering our most holy, most pure, most-blessed and glorious Lady, the Mother of God and ever-Virgin Mary, with all the saints, let us commend ourselves and one another, and our whole life, to Christ, our God.
PEOPLE: To You, O Lord.
PRIEST (silently): Lord our God. Whose might is beyond utterance. and glory is incomprehensible, Whose mercy is measureless, and love of man is ineffable: Yourself O Master, look down with Your mercy upon us, and upon this holy house, and grant to us, and to those who pray with us, the riches of Your mercy, and of Your compassion.
PRIEST: For to You is due all glory and honor and worship, Father, Son and Holy Spirit, now and ever, and forever.
PEOPLE: Amen.
PEOPLE: Shout joyfully to the Lord, all the earth, sing praise to His name; give to Him glorious praise. Through the prayers of the Mother of God, O Savior, save us.
Say to God: How Awesome are Your deeds! Because of Your power Your enemies cringe before You.
Through the prayers of the Mother of God, O Savior, save us.
Let all the earth worship You, and sing praises to you; let it sing praises to Your name, O Most High!
Through the prayers of the Mother of God O Savior, save us.
WEEK-DAYS
PEOPLE: It is good to give thanks to the Lord,and to sing praises to Your Name, O Most High.
Through the prayers of the Mother of God, O Savior, save us.
To proclaim Your mercy in the morning and Your faithfulness throughout the night.
Through the prayers of the Mother of God, O Savior, save us.
For the Lord our God is upright, and there is no wrong in Him.
Through the prayers of the Mother of God, O Savior, save us.
PEOPLE: Glory be to the Father, and to the Son, and to the Holy Spirit, now and ever, and forever. Amen.
CONGREGATION STANDS
HYMN OF THE INCARNATION
PEOPLE: O Only-Begotten Son and Word of God, Who, being immortal, deigned for our salvation to become incarnate of the Holy Mother of God and ever-Virgin Mary, and became man without change. You were also crucified, O Christ, our God, and by death have trampled death, being one of the Holy Trinity, and glorified with the Father and the Holy Spirit, save us.
THIRD ANTIPHON
PEOPLE: O Son of God, risen from the dead, save us who sing to You. Alleluia.
Let us come before Him, giving thanks with songs let us hail the Lord.
O Son of God, risen from the dead, save us who sing to You. Alleluia.
A mighty God is the Lord, and a great king over all the earth.
O Son of God, risen from the dead, save us who sing to You. Alleluia.
WEEK-DAYS
PEOPLE: O Son of God, wondrous in Your saints, save us who sing to You. Alleluia.
Let us come before Him, giving thanks with songs let us hail the Lord.
O Son of God, wondrous in Your saints save us who sing to You. Alleluia.
A mighty God is the Lord, and a great king over all the earth.
O Son of God, wondrous in Your saints, save us who sing to You. Alleluia.
LITTLE ENTRANCE
The priest makes three bows, then a procession is formed and the priest carries the Gospel Book around the Altar.
PRIEST (silently): O Lord, our Master and God, Who in heaven established orders and armies of angels and archangels for the service of Your glory, make this our entrance to be an entrance of holy angels, serving together with us, and with us glorifying Your goodness. For to You is due all glory, honor and worship, Father, Son, and Holy Spirit, now and ever, and forever. Amen.
Making the sign of the cross towards the Altar, he says:
Blessed is the entrance of Your saints, always, now and ever, and forever.
The priest kisses the Gospel Book, elevates it and says aloud:
PRIEST: Wisdom! Be attentive!
PEOPLE: Come, let us worship and bow down before Christ.
PEOPLE: O Son of God, risen from the dead, save us who sing to You. Alleluia.
WEEK-DAYS
PEOPLE: O Son of God, wondrous in Your saints, save us who sing to You. Alleluia.
TROPARS AND KONDAKS
PEOPLE: (Say the Tropars and Kondaks proper to the day.)
PRAYER OF THE THRICE HOLY GOD
PRIEST (silently): O holy God abiding in the saints, praised by the thrice-holy hymn of the Seraphim, glorified by the Cherubim and adored by all the heavenly powers, You brought all things out of nothingness into being, and created man to Your own image and likeness, and adorned him with Your every gift; You give wisdom and under standing to him who asks, and despising not the sinner, You ordain repentance for salvation. You have allowed us, Your humble and unworthy servants, to stand at this time before the glory of Your holy altar and to offer to You due adoration and praise. Accept, O Master, from the lips of us sinners the thrice holy hymn, and visit us in Your goodness. Forgive us every offense voluntary and involuntary, sanctify our souls and bodies and grant that we may serve You in holiness all the days of our life; through the prayers of the holy Mother of God and all the saints, who have pleased You throughout the ages.
PRIEST: For You, our God are Holy, and to You we give glory, to the Father, Son, and the Holy Spirit, now and ever and forever.
PEOPLE: Amen.
THRICE-HOLY HYMN
PEOPLE: Holy God, Holy Mighty One, Holy Immortal One, have mercy on us.
Holy God, Holy Mighty One, Holy Immortal One, have mercy on us.
Holy God, Holy Mighty One, Holy Immortal One, have mercy on us.
Glory be to the Father, and to the Son, and to the Holy Spirit, now and ever and forever. Amen.
Holy Immortal One, have mercy on us.
Holy God, Holy Mighty One, Holy Immortal One, have mercy on us.
DURING EASTER WEEK
PEOPLE: For as many of you as have been baptized in Christ have put on Christ. Alleluia.
For as many of you as have been baptized in Christ have put on Christ. Alleluia.
For as many of you as have been baptized in Christ have put on Christ. Alleluia.
Glory be to the Father, and to the Son, and to the Holy Spirit, now and ever and forever. Amen.
Have put on Christ, Alleluia.
For as many of you as have been baptized in Christ have put on Christ. Alleluia.
EPISTLE
PRIEST (silently): Blessed is He who comes in the name of the Lord. Blessed are You on the throne of the glory of Your kingdom, enthroned upon the Cherubim, always, now and ever, and forever.
PRIEST: Be attentive! Peace be to all. Wisdom, be attentive.
PEOPLE: (Say the Prokemen proper to the day.)
PRIEST: Wisdom!
READER: The reading of the Epistle of N . . .
PRIEST: Let us be attentive!
CONGREGATION SITS
READER: Brethren . . .
When the Epistle is finished the priest intones:
PRIEST: Peace be with you. Wisdom! Be attentive.
CONGREGATION STANDS
GOSPEL
PEOPLE: Alleluia! Alleluia! Alleluia!
PRIEST (silently): 0 Gracious Master, pour forth into our hearts the spotless light of Your divine knowledge and open the eyes of our minds that we may understand the teachings of Your Gospel. Instill in us also the fear of Your blessed commandments, so that, having curbed all carnal desires, we may lead a spiritual life, both thinking and doing everything that pleases You. For You, O Christ, our God, are the enlightenment of our souls and bodies, and to You we render glory, together with Your eternal Father, and with Your all holy, good and life-creating Spirit, now and ever, and forever. Amen.
PRIEST: Wisdom, let us stand upright and listen to the Holy Gospel. Peace be with you.
PEOPLE: And with your spirit.
PRIEST: The reading of the Holy Gospel according to N. . .
PEOPLE: Glory be to You, O Lord, glory be to You.
PRIEST: Let us be attentive.
The Priest reads the Gospel
After the reading of the Gospel, the priest kisses the closed Gospel Book and places it in the middle of the Altar. The people say:
PEOPLE: Glory be to You, O Lord, glory be to You.
CONGREGATION SITS
SERMON
The Priest now gives a sermon.
LITANY OF SUPPLICATION
After the Sermon, the priest begins the:
PRIEST: Let us all say with our whole soul, and with our whole mind, let us say:
PEOPLE: Lord, have mercy.
PRIEST: Lord Almighty, God of our fathers, we pray You, hear us and have mercy.
PEOPLE: Lord, have mercy.
PRIEST: Have mercy on us, O God, according to Your great mercy; we pray You, hear us and have mercy.
PEOPLE: Lord, have mercy. (3 times).
PRIEST (silently): Accept, O Lord our God, this fervent prayer from Your servants and have mercy on us according to Your great mercy, and send down Your benefits upon us and upon all Your people, who expect from You abundant mercies
PRIEST: Again we pray for His Holiness, our universal Pontiff N . . . Pope of Rome, and for our most reverend Archbishop and Metropolitan N . . . , for our God-loving Bishop N . . ., for those who serve and have served in this holy church, for our spiritual fathers, and for all our brethren in Christ.
PEOPLE: Lord, have mercy. (3 times)
PRIEST: We also pray for our civil authorities and for all the armed forces.
PEOPLE: Lord, have mercy. (3 times)
Special intentions may be added here.
PRIEST: We also pray for the people here present who await Your great and abundant mercy, for those who showed us charity, and for all orthodox Christians.
PEOPLE: Lord, have mercy. (3 times)
PRIEST: For You are a merciful and gracious God, and we render glory to you, Father, Son, and Holy Spirit, now and ever, and forever.
PEOPLE: Amen.
MASS OF THE FAITHFUL
PRIEST: All we faithful, again and again in peace let us pray to the Lord.
PEOPLE: Lord, have mercy.
FIRST PRAYER OF THE FAITHFUL
Priest (silently): We thank You, O Lord God of Powers, for having deemed us worthy to stand, at this time, before Your holy Altar, and to prostrate ourselves before Your mercy, for our sins and for the people's misgivings. Accept our prayer, O God, and make us worthy to offer to You prayers and supplications, and unbloody sacrifices for all Your people, and enable us, whom You have placed in this Your ministry through the power of Your Holy Spirit, to call upon You at all times and in all places, without condemnation and offense, with a pure testimony of our conscience, that hearing us, You may be merciful to us according to the magnitude of Your goodness.
SECOND PRAYER OF THE FAITHFUL
Priest (silently): Again, as so many times before, we fall down before You and entreat You, O gracious Lover of mankind, that You may regard our supplication, cleanse our souls and bodies from every defilement of flesh and spirit, and grant that we may stand blameless and without condemnation before Your Holy Altar. Grant also, O God, to those who are praying with us, betterment of life, faith, and spiritual understanding. Grant that they may serve You always with fear and love, that they may blamelessly and without condemnation partake of Your Holy Mysteries, and become worthy of Your heavenly kingdom.
PRIEST: That being ever protected by Your power, we may render glory to You, Father, Son and Holy Spirit, now and ever, and forever.
PEOPLE: Amen.
Priest (silently): No one who is bound by carnal desires and pleasures is worthy to come to You, to approach You, or to minister to You, the King of glory, for to minister to You is great and awesome, even to the heavenly powers themselves. Yet, because of Your ineffable and boundless love for mankind, though in nature unchanged and unchangeable, You became man and were made our high priest and, as Master of all, gave Into our keeping the holy office of this liturgical and unbloody sacrifice. For You alone, O Lord our God, rule over all things in heaven and on earth, and are borne on the cherubic throne, and are the Lord of the Seraphim and King of Israel, Who alone are holy and dwell in the saints. Therefore, I beseech You, Who alone are gracious and ready to hear me; look favorably upon me, Your sinful and unprofitable servant, and cleanse my heart and soul of an evil conscience, and by power of Your Holy Spirit, enable me, clothed with the grace of the priesthood, to stand before this Your holy altar, and offer the sacrifice of Your sacred and most pure body and precious blood. With bowed head, I approach You and implore You, turn not Your face away from me, nor exclude me from among Your children, but allow these gifts to be offered to You by me, Your sinful and unworthy servant; for it is You, O Christ, our God, Who offer and are offered, who receive and are received, and to You we render glory, with Your eternal Father, and Your all holy, gracious and life-creating Spirit, now and ever, and for ever. Amen.
CONGREGATION STANDS
Priest raises up his hands and silently says the Cherubimic Hymn 3 times.
CHERUBIMIC HYMN
PEOPLE: Let us, who mystically represent the Cherubim, and sing the thrice- holy hymn to the life-creating Trinity, now set aside every earthly cares...
THE GREAT ENTRANCE
The priest goes to the Table of Preparation and takes the diskos and chalice and makes the Great Entrance.
PRIEST: May the Lord God remember in His kingdom, Our Holy universal Supreme Pontiff N . . ., the Pope of Rome, our most reverend Archbishop and Metropolitan N . . ., and our God loving Bishop N . . ., and the entire priestly, diaconal, and monastic order, our civil authorities, and all our armed forces, the noble and ever memorable founders and benefactors of this holy Church, (our suffering brethren), and all you orthodox Christians, always, now and ever, and forever.
PEOPLE: Amen.
That we may welcome the King of all, invisibly escorted by angelic hosts. Alleluia, alleluia, alleluia.
Priest (silently): The noble Joseph took down Your most pure body from the cross, wrapped it in a clean shroud, and with fragrant spices laid it in burial in a new tomb.
Covering the holy gifts, he says:
Priest (silently): In Your goodness, show favor to Sion: rebuild the walls of Jerusalem. Then You will be pleased with lawful sacrifice, (burnt offerings wholly consumed), then You will be offered young bulls on Your Altar.
LITANY OF THE OFFERTORY
CONGREGATION SITS
PRIEST: Let us complete our prayer to the Lord.
PEOPLE: Lord, have mercy.
PRIEST: For the precious gifts placed here, let us pray to the Lord.
PEOPLE: Lord, have mercy.
PRIEST: For this holy church and for all who enter it with faith, reverence, and the fear of God, let us pray to the Lord.
PEOPLE: Lord, have mercy.
PRIEST: That we be delivered from affliction, wrath and need, let us pray to the Lord.
PEOPLE: Lord, have mercy.
Priest: (silently): O Lord God Almighty, Who alone are Holy and receive the sacrifice of praise from those who call upon You with their whole heart, accept the prayer also of us sinners; bring us to Your holy altar, enable us to offer to You gifts and spiritual sacrifice for our sins, and for the people's transgressions; and deem us also worthy to find favor in Your sight, that our sacrifice may be pleasing to You, and that the good Spirit of Your grace may rest in us and upon these gifts here present, and upon all Your people.
PRIEST: Through the mercies of Your only-be gotten Son, with Whom You are blessed, together with Your all holy, gracious and life-creating Spirit, now and ever, and forever.
PEOPLE: Amen.
CONGREGATION STANDS
PRIEST: Peace be with all.
PEOPLE: And with your Spirit.
PRIEST: Let us love one another, so that with one mind we may confess:
PEOPLE: The Father, and the Son and the Holy Spirit, the Trinity, one in substance and undivided.
The priest make s three bows, kisses the holy gifts covered with the holy veil, the diskos, the chalice, then the edge of the Altar and prays each time:
Priest (silently): I will love You, O Lord, my strength, the Lord is my fortress and my refuge.
PRIEST: The doors, the doors, in wisdom let us be attentive.
NICENE CREED
PEOPLE: I believe in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible. And I believe in one Lord, Jesus Christ, the only-begotten Son of God. Born of the Father before all ages. God of God, Light of Light, true God of true God. Begotten, not made, of one substance with the Father. By whom all things were made. Who for us men and for our salvation came down from heaven. And He became flesh by the Holy Spirit of the Virgin Mary: and was made man. He was also crucified for us, suffered under Pontius Pilate, and was buried. And on the third day He rose again, according to the Scriptures. He ascended into heaven and sits at the right hand of the Father. He will come again in glory to judge the living and the dead. And of His kingdom there will be no end. And I believe in the Holy Spirit, the Lord and Giver of life, who proceeds from the Father and the Son. Who together with the Father and the Son is adored and glorified, and who spoke through the prophets. And one holy, Catholic, and Apostolic Church. I confess one baptism for the forgiveness of sins. And I await the resurrection of the dead. And the life of the world to come. Amen.
PRIEST: Let us stand well, let us stand with fear, let us be attentive, to offer the holy oblation in peace.
PEOPLE: The mercy of peace, the sacrifice of praise.
PRIEST: The grace of our Lord Jesus Christ and the love of God the Father, and the fellowship of the Holy Spirit, be with all of you.
PEOPLE: And with your spirit.
PRIEST: Let us lift up our hearts.
PEOPLE: We have lifted them up to the Lord.
PRIEST: Let us give thanks to the Lord.
PEOPLE: It is proper and just to worship the Father and the Son and the Holy Spirit, the Trinity, one in substance and undivided.
Priest (silently): It is proper and just to sing hymns to You, to bless You, to praise You, to thank You, to worship You in every place of Your kingdom; for You are God ineffable inconceivable, invisible, incomprehensible, ever existing, yet ever the same, You, and Your only-begotten Son, and Your Holy Spirit; You brought us forth from non-existence into being, and raised us up again when we had fallen, and left nothing undone, until You brought us to heaven and bestowed upon us Your future kingdom. For all this we give thanks to You, and to Your only-begotten Son, and to Your Holy Spirit, for all that we know and that we do not know, the manifest and the hidden benefits bestowed upon us. We thank You also for this ministry, which You have willed to accept from our hands, even though there stand before You thousands of archangels, myriads of angels, Cherubim and Seraphim, six winged, many-eyed, soaring aloft on their wings.
CONSECRATION
PRIEST: singing shouting, crying out and saying the triumphal Hymn:
CONGREGATION KNEELS
PEOPLE: Holy, Holy, Holy is the Lord of hosts. Heaven and earth are full of Your glory, hosanna in the highest. Blessed is He who comes in the name of the Lord, hosanna in the highest.
Priest (silently): With these blessed powers we also, O Master, Lover of men cry and say: Holy are You and all holy, You, and You; only-begotten Son, and Your Holy Spirit; holy are You and all holy and magnificent is Your glory, who so loved Your world that You gave Your only begotten Son, that everyone who believes in Him should not perish, but should have life everlasting; Who, having come and having fulfilled the whole Divine plan concerning us, on the night when He was betrayed, or rather, when He surrendered Himself for the life of the world, He took bread into His holy and all pure and Immaculate hands, gave thanks and blessed, (priest blesses bread) sanctified, broke and gave it to His holy disciples and apostles, saying:
PRIEST: Take, eat, THIS IS MY BODY, which is broken for you for the remission of sins.
PEOPLE: Amen.
Priest (silently): In like manner t (priest blesses chalice) also the chalice, after the supper, saying:
PRIEST: Drink of this all, THIS IS MY BLOOD OF THE NEW TESTAMENT, which is shed for you and for many for the remission of sins.
PEOPLE: Amen.
Priest (silently): Remembering, therefore, this salutary command, and all that was done in our behalf: the cross, the tomb, the resurrection on the third day, the ascension into heaven the sitting at the right hand, the second and glorious coming.
The priest lifts the chalice and diskos up and makes the sign of the cross with them, saying:
PRIEST: Thine own of Thine own, we offer You, in behalf of all, and for all.
CONGREGATION STANDS
PEOPLE: We praise You, we bless You, we thank You, O Lord, and we pray to You, our God.
THE EPICLESIS (INVOCATION OF THE HOLY SPIRIT)
Priest (silently): Again we offer to You this spiritual and unbloody sacrifice, and we implore and pray, and entreat You, send down Your Holy Spirit upon us and upon these gifts here present. (Blessing the bread) And make this bread the precious body of Your Christ. (Blessing the chalice) And that which is in this chalice, the precious blood of your Christ. (Blessing both) Having changed them by Your Holy Spirit:
Priest (silently): So that to those who partake of them, they may be for the purification of the soul, for the remission of sins, for the communion in Your Holy Spirit, for the fullness of the heavenly kingdom, for confidence in You, not for judgment or condemnation.
Priest (silently): Moreover, we offer to You this spiritual sacrifice for those who departed in the faith; the forefathers, fathers, patriarchs, prophets, apostles, preachers, evangelists, martyrs, confessors, ascetics and for every righteous spirit who has died in the faith.
HYMN TO THE BLESSED VIRGIN
PRIEST: Especially for our most holy, most pure, most blessed and glorious Lady, the Mother of God and ever-Virgin Mary.
PRIEST: It is truly proper to glorify you, who have borne God, the ever-blessed and immaculate and the Mother of our God. More honorable than the Cherubim and be- yond compare more glorious than the Seraphim, who, a Virgin, gave birth to God the Word, you, truly the Mother of God, we magnify.
DURING EASTERTIDE
PEOPLE: The Angel greeted the Blessed Mother: "Hail, O pure Virgin." And he said again: "Hail, for after three days your Son rose from the grave, and lifted up the dead. Wherefore, O people, rejoice.
"Shine forth, shine forth, O new Jerusalem, for the glory of the Lord is upon you. O Sion, exult and rejoice today. And you, O pure Mother of God, glory in the resurrection of Him whom you bore."
Priest (silently): For the holy prophet, precursor and Baptist John, for the holy glorious and illustrious apostles, for Saint N . . ., whose memory we celebrate, and for all Your saints, through whose prayers, O God, visit us.
Remember also all who have departed in the hope of resurrection unto eternal life. (Priest mentions those deceased he wishes to remember) And grant them rest where the light of Your face shines.
Moreover, we pray you, O Lord, remember the entire episcopate of the orthodox, who faithfully dispense the word of Your truth, the entire priesthood, the diaconate in Christ, and all others In holy orders.
We further offer You this spiritual sacrifice for the whole world, for the holy, Catholic, and Apostolic Church, for those who live in chastity and venerable conduct; for our civil authorities and for all the armed forces. Grant them, O Lord, a peaceful rule, that we also, sharing their tranquillity, may lead a tranquil and calm life in all piety and dignity.
PRIEST: Among the first, O Lord, remember our holy universal Pontiff N . . ., the Pope of Rome, our most reverend Archbishop and Metropolitan N . . ., our God-loving Bishop N . . ., preserve them for Your holy churches, in peace, safety, honor, and health, for many years, as they faithfully dispense the word of Your truth.
PEOPLE: And for all Your people.
Priest (silently): Remember, O Lord, this city in which we dwell and every city and country, and those who live with faith therein. Remember, O Lord, those who travel by sea, air and land, the sick, the suffering, the captive, and their safety and salvation. Remember, O Lord, those who bear offerings and perform good deeds in Your holy churches, and those who remember the poor, and upon all of us send down Your mercies. (priest mentions those of the living whom he wishes to remember).
PRIEST: And grant that we, with one voice and one heart, may glorify and praise Your most honorable and sublime name, Father, Son and Holy Spirit, now and ever, and forever.
PEOPLE: Amen.
PRIEST: And may the mercies of our great God and Savior Jesus Christ, be with all of you.
PEOPLE: And with your spirit.
CONGREGATION SITS
LITANY OF INTERCESSION
PRIEST: Having remembered all the saints again and again in peace, let us pray to the Lord.
PEOPLE: Lord, have mercy.
PRIEST: For the precious gifts offered and consecrated. Let us pray to the Lord.
PEOPLE: Lord have mercy.
PRIEST: That Our God, in His love for man, may receive them on His Holy and heavenly and spiritual Altar, as an aroma of spiritual fragrance, and send down upon us in return the divine grace and gift of the Holy Spirit, let us pray to the Lord.
PEOPLE: Lord, have mercy.
PRIEST: That we may be delivered from all affliction, wrath, and need, let us pray to the Lord.
PEOPLE: Lord, have mercy.
PRIEST'S PRAYER FOR A WORTHY COMMUNION
Priest (silently): In You, O Gracious Master, we place our whole life and hope, and we beseech, pray and implore You: make us worthy to partake with a pure conscience of Your heavenly and awesome mysteries from this sacred and spiritual altar, for the remission of sins, for the pardon of transgressions, for the fellowship of the Holy Spirit, for the inheritance of the kingdom of heaven, for confidence in You, and not for judgment, nor condemnation.
PRIEST: Help, save, have mercy, and protect us, O God, by Your grace.
PEOPLE: Lord, have mercy.
PRIEST: That this whole day may be perfect holy, peaceful, and sinless, let us beseech the Lord.
PEOPLE: Grant it, O Lord.
PRIEST: For an angel of peace, a faithful guide, a guardian of our souls and bodies, let us beseech the Lord.
PEOPLE: Grant it, O Lord.
PRIEST: For the pardon and remission of our sins and offenses, let us beseech the Lord.
PEOPLE: Grant it, O Lord.
PRIEST: For what is good and beneficial to our souls and for peace in the world, let us beseech the Lord.
PEOPLE: Grant it, O Lord.
PRIEST: That we may spend the rest of our life in peace and repentance, let us beseech the Lord.
PEOPLE: Grant it, O Lord.
PRIEST: For a Christian, painless, blameless, peaceful end of our life, and for a good account before the dread judgment seat of Christ, let us beseech the Lord.
PEOPLE: Grant it, O Lord.
PRIEST: Having prayed for unity of faith, and the fellowship of the Holy Spirit, let us commend ourselves and one another, and our whole life to Christ, our God.
PEOPLE: To You, O Lord.
PRIEST: And grant, O Master, that we may with confidence and without condemnation dare call upon You, heavenly God, the Father, and say:
CONGREGATION STANDS
THE OUR FATHER
PEOPLE: Our Father Who art in heaven, hallowed be Thy name. Thy kingdom come, Thy will be done on earth, as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil.
PRIEST: For Thine is the kingdom, and the power, and the glory, of the Father, Son and Holy Spirit, now and ever, and forever.
PEOPLE: Amen
PRIEST: Peace be with all.
PEOPLE: And with your spirit.
PRIEST: Bow your heads to the Lord.
PEOPLE: To You, O Lord.
Priest (silently): We give You thanks, O invisible King, Who by Your immeasurable power has fashioned all things, and in the greatness of Your mercy has brought all things out of non-existence into being. Look down from heaven, O Lord, upon those who have bowed their heads unto You, for they do not bow to flesh and blood, but to You, the awesome God. Therefore, O Master, grant us of these gifts present before us for our good, according to the need of each; sail with those who sail, travel with those who travel, cure those who are sick, O Physician of souls and bodies.
PRIEST: Through the grace, the mercies and the loving kindness of Your only-begotten Son with Whom You are blessed, together with Your all-holy, gracious, and life-giving Spirit, now and ever, and forever.
PEOPLE: Amen.
Priest (silently): Look down, O Lord Jesus Christ, our God, from Your holy dwelling place and from the throne of glory of Your kingdom, and come to sanctify us, You Who are seated on high with the Father, and dwell here invisibly among us, and deem it proper to impart to us, with Your mighty hand, Your most pure body and precious blood, and through us, to all Your people.
O God, be merciful to me, a sinner. (3 times).
PRIEST: Let us be attentive. Holy things for the holy.
CONGREGATION KNEELS
PEOPLE: One is holy, One is Lord, Jesus Christ, for the glory of God the Father. Amen.
SUNDAY COMMUNION HYMN
Praise the Lord from the heavens, Praise Him in the highest. Alleluia! Alleluia! Alleluia!
EASTERTIDE ONLY
People: Receive the Body of Christ, taste of the Source of life (3 times) .
Priest reverently breaks the Lamb into four parts and says:
Priest (silently): Broken and distributed is the Lamb of God, broken yet not divided, ever eaten yet never consumed, but sanctifying the communicants.
Priest takes the Holy Eucharist, saying:
Priest (silently): The precious and most holy body of Our Lord and God and Savior Jesus Christ, is given to me N . . ., a priest, for the remission of my sins and life everlasting. Amen.
PEOPLE: O Lord, I believe and profess that You are truly Christ, the Son of the living God, Who came into the World to save sinners, of whom I am the first. Accept me as a partaker of your mystical supper, O Son of God, for I will not reveal Your mysteries to our enemies, nor will I give you a kiss as did Judas, but like the thief will I confess to You.
Remember me, O Lord, when You shall come into Your kingdom.
Remember me, O Master, when You shall come into Your kingdom.
Remember me, O Holy One, when You shall come into Your kingdom.
May the partaking of your holy mysteries, O Lord, be not for my judgment, or condemnation, but for the healing of soul and body.
O Lord, I also believe and profess that this, which I am about to receive, is truly Your most precious Body and Your life-giving Blood, which, I pray, make me worthy to receive for the remission of all my sins and for life everlasting. Amen
O God, be merciful to me a sinner.
God, cleanse my sins and have mercy on me.
O Lord forgive me for I have sinned without number.
The priest partakes of the Precious Blood and says:
Priest (silently): I the servant of God, priest N . . . partake of the precious and Holy Blood of our Lord and God and Savior Jesus Christ, for the remission of my sins and for life everlasting. Amen.
He wipes his lips, and the edge of the chalice with the towel and says:
Priest (silently): Behold, this has touched my lips, and shall take away my iniquities, and shall cleanse my sins.
Priest turns to people and says:
PRIEST: With fear of God and faith approach.
Those going to communion go to the altar.
PEOPLE: Blessed is He Who comes in the name of the Lord: the Lord is God and has revealed Himself to us.
Priest giving Communion to each says:
PRIEST: The servant of God N . . ., partakes of the precious, most holy and most pure Body and Blood of our Lord, God and Savior Jesus Christ for the remission of his (her) sins and for life everlasting. Amen.
While the priest gives Communion to the people the congregation sings an appropriate hymn.
PRIEST: Save Your people, O God, and bless Your inheritance.
PEOPLE: We have seen the true light, we have received the heavenly Spirit, we have found the true faith, and we adore the undivided Trinity as it has saved us.
Priest (silently): Be You exalted, O God, above the heavens, and Your glory all over the earth. Blessed be our God:
PRIEST: Always, now and ever, and forever.
PEOPLE: Amen.
CONGREGATION SITS
The priest goes to the Table of Preparation to consume the remainder or the Sacred Species. The altar boy pours wine and water into the chalice and the priest washes his fingers. The people sing the following while the priest is doing that:
PEOPLE: May our mouths be filled with Your praise, O Lord, so that we may sing Your glory, for You have deemed us worthy to partake of Your holy, divine, immortal and life-giving mysteries. Keep us in Your holiness, so that all day long we may learn Your righteousness. Alleluia! Alleluia! Alleluia!
CONGREGATION STANDS
PRIEST: Having received the divine, holy, most pure, immortal, heavenly and life-giving, awe some mysteries of Christ, let us worthily give thanks to the Lord.
PEOPLE: Lord, have mercy.
PRIEST: Help, save, have mercy and protect us, O God, by Your grace.
PEOPLE: Lord, have mercy.
PRIEST: Having prayed that this whole day be perfect, holy, peaceful and sinless, let us commend ourselves and one another, and our whole life, to Christ, our God.
PEOPLE: To You, O Lord.
PRAYER OF THANKSGIVING
Priest (silently): We give thanks to You, O Master lover of mankind benefactor of our souls, that even this day You have deemed us worthy of Your heavenly and immortal mysteries. Make straight our path, confirm us in our fear of You, guard our life, make firm our steps, through the prayers and intercessions of the glorious Mother of God and ever-Virgin Mary, and of all Your saints.
Priest makes the sign of the cross with the Gospel Book, saying:
PRIEST: For You are our sanctification, and we render glory to You. Father, Son and Holy Spirit, now and ever, and forever.
PEOPLE: Amen.
PRIEST: Let us go forth in peace.
PEOPLE: In the name of the Lord.
PRIEST: Let us pray to the Lord.
PEOPLE: Lord, have mercy.
PRIEST: O Lord, Who bless those who bless You, and sanctify those who trust in You, save Your people and bless Your inheritance, preserve the fullness of Your Church, sanctify those who love the beauty of Your house; glorify them by Your divine power, and do not forsake us who hope in You. Grant peace to Your world, to Your churches, to the priests, to our civil authorities and to all Your people. For every good bestowal and every perfect gift is from above, coming down from You, the Father of lights; and we render glory, thanksgiving, and adoration to You, Father, Son and Holy Spirit, now and ever, and forever.
PEOPLE: Amen.
Blessed be the name of the Lord, now and for ever (3 times).
Priest (silently): You, O Christ, Our God, Who are the fulfillment of the law and the prophets, have fulfilled the whole plan of the Father, fill our hearts with joy and gladness, always, now and ever and forever. Amen.
PRIEST: The blessing of the Lord be upon you, through His grace and love for mankind, always, now and ever, and forever.
PEOPLE: Amen.
PRIEST: Glory be to You, O Christ, our God, our Hope: Glory be to You.
DURING THE YEAR
PEOPLE: Glory be to the Father, and to the Son, and to the Holy Spirit, now and ever, and forever. Amen.
Lord, have mercy. Lord, have mercy. Lord, have mercy. Bless us.
DURING EASTERTIDE
PEOPLE: Christ is risen from the dead, conquering death by death, and to those in the tombs, bestowing life.
Lord, have mercy. Lord, have mercy. Lord, have mercy. Bless us.
PRIEST: May Christ, our true God, risen from the dead, through the prayers of His most Holy Mother, and of the holy, glorious and illustrious apostles, and our holy father John Chrysostom, Archbishop of Constantinople, and of Saint (N . . . whose church it is) and of Saint (N . . . whose feast it is) and of all the saints, have mercy on us and save us, for He is gracious and loves mankind.
PEOPLE: Amen.
DURING EASTERTIDE
PRIEST & PEOPLE: Christ is risen from the dead, by death He conquering death , and to those in the graves, He granted life (3 times).
This is the end of the Divine Liturgy.
Icons and Gestures
Icons
At the front of the church is the Iconostasis, or Icon Screen, which defines the altar area. The Royal Doors are in the center of the screen and beyond them is the Altar. The priest faces the Altar (East) along with the congregation unless his liturgical actions are specifically directed toward the people. Icons - sometimes called "windows to heaven" - are the visual gospel and represent significant people and events in Church history. The images of the icons remind us of the presence of heaven during our worship and also serve as "family pictures," instructing us about the blessed lives of the community of saints who surround and encourage us.
Incense
Incense is used often because it was a part of the worship described in both the Old and the New Testaments, and its use honors God's presence. It has a pleasing aroma and shows our prayers ascending before God (Psalm 141:2).
Sign of the Cross
We frequently make the sign of the cross. This reminds us of God's ultimate act of love for us: the crucifixion and resurrection of His Son Jesus Christ. By touching our forehead, heart, right shoulder, and left shoulder, we show the dedication of our mind, heart, and strength to God. This practice also involves us physically in the act of worship.
Eastern Catholic Spirituality
The Word became flesh to make us 'partakers of the divine nature'
[2 Pet 1:4]
For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God.
[St. Irenaeus, Adv. haeres]
For the Son of God became man so that we might become God.
[St. Athanasius, De inc.]
The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods.
[St. Thomas Aquinas, Opusc.]
(Catechism of the Catholic Church [CCC] 460)
The Eastern Catholic tradition emphasizes a number of beliefs or attitudes regarding the spiritual life. These include:
A profound and humble respect for the Holy Mysteries of God
A focus on the reality of divinization, the partaking the the divine nature of the Triune God
A 'public' life of liturgical worship, fellowship and service
A 'secret' life of prayer, fasting and sharing
The central emphasis of Eastern Catholic spirituality is on the important belief is that we are called "to become partakers of the divine nature" (2 Peter 1:4), not merely to be 'saved' from sin. We truly do become filled with the Holy and Gracious Life of the Triune God at Baptism, and do become true children of God.
This participation in the divine nature is commonly called "divinization" or "deification." We are invited to live the very life of God, to be intimately related to God, to be united to Christ, and to have the Holy Spirit dwell within us! The Church Fathers saw this as the reason for Christ's coming: "God became man so that man might become God." (St. Athanasius).
Our justification comes from the grace of God. Grace is favor, the free and undeserved help that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life.
[Cf. Jn 1:12-18; Jn 17:3; Rom 8:14-17; 2 Pet 1:3-4]
(Catechism of the Catholic Church [CCC] 1996)
Saint John Chrysostom
Doctor of the Church, "Golden Mouth"
St. John Chrysostom was one of the greatest Fathers, Doctors and bishops of the Catholic Church. Recognized to be among the most powerful orators of the ancient world, St. Chrysostom suffered much for his stand as a Catholic bishop, from both secular authorities and, sadly, from some within the Church.
Born around 349, St. John's early life combined classical learning and Christian asceticism. He was a student of philosophy and rhetoric. He was ordained a deacon in 381 and entered the priesthood in 386.
In 397 St. John suceeded Nectarious as bishop of Constantinople. His initial popularity faded as his reforms upset various priests, monastic leaders and secular leaders. In 403 the Synod of the Oak condemned Chrysostom on twenty-nine charges. He was exiled, but riots forced the authorities to bring him back. However, he was soon back in exile. He died on September 14, 407 while being forced to march in the hot sun.
Chrysostom was the most prolific of the Fathers, leaving us with many sermons, letters, treatises and apologetic works. He was an incredible speaker whose sermons often moved his audience to tears or applause. He is the patron saint of preachers and his feast day is January 27th.
Detailed article on the life and accomplishments of St. John Chrysostom, from the Catholic Encyclopedia.
Highly acclaimed book by patristic scholar J.N.D. Kelly: Golden Mouth: The Story of John Chrysostom.
To learn more about the Byzantine Rite, see this article from the Catholic Encyclopedia.
St. John Chrysostom
(Chrysostomos, "golden-mouthed" so called on account of his eloquence).
Doctor of the Church, born at Antioch, c. 347; died at Commana in Pontus, 14 September, 407.
John — whose surname "Chrysostom" occurs for the first time in the "Constitution" of Pope Vigilius (cf. P.L., LX, 217) in the year 553 — is generally considered the most prominent doctor of the Greek Church and the greatest preacher ever heard in a Christian pulpit. His natural gifts, as well as exterior circumstances, helped him to become what he was.
Life
Boyhood
At the time of Chrysostom's birth, Antioch was the second city of the Eastern part of the Roman Empire. During the whole of the fourth century religious struggles had troubled the empire and had found their echo at Antioch. Pagans, Manichaeans, Gnostics, Arians, Apollinarians, Jews, made their proselytes at Antioch, and the Catholics were themselves separated by the schism between the bishops Meletius and Paulinus. Thus Chrysostom's youth fell in troubled times. His father, Secundus, was an officer of high rank in the Syrian army. On his death soon after the birth of John, Anthusa, his wife, only twenty years of age, took the sole charge of her two children, John and an elder sister. Fortunately she was a woman of intelligence and character. She not only instructed her son in piety, but also sent him to the best schools of Antioch, though with regard to morals and religion many objections could be urged against them. Beside the lectures of Andragatius, a philosopher not otherwise known, Chrysostom followed also those of Libanius, at once the most famous orator of that period and the most tenacious adherent of the declining paganism of Rome. As we may see from the later writings of Chrysostom, he attained then considerable Greek scholarship and classical culture, which he by no means disowned in his later days. His alleged hostility to classical learning is in reality but a misunderstanding of certain passages in which he defends the philosophia of Christianity against the myths of the heathen gods, of which the chief defenders in his time were the representatives and teachers of the sophia ellenike (see A. Naegele in "Byzantin. Zeitschrift", XIII, 73-113; Idem, "Chrysostomus und Libanius" in Chrysostomika, I, Rome, 1908, 81-142).
Chrysostom as lector and monk
It was a very decisive turning-point in the life of Chrysostom when he met one day (about 367) the bishop Meletius. The earnest, mild, and winning character of this man captivated Chrysostom in such a measure that he soon began to withdraw from classical and profane studies and to devote himself to an ascetic and religious life. He studied Holy Scripture and frequented the sermons of Meletius. About three years later he received Holy Baptism and was ordained lector. But the young cleric, seized by the desire of a more perfect life, soon afterwards entered one of the ascetic societies near Antioch, which was under the spiritual direction of Carterius and especially of the famous Diodorus, later Bishop of Tarsus (see Palladius, "Dialogus", v; Sozomenus, Church History VIII.2). Prayer, manual labour and the study of Holy Scripture were his chief occupations, and we may safely suppose that his first literary works date from this time, for nearly all his earlier writings deal with ascetic and monastic subjects [cf. below Chrysostom writings: (1) "Opuscuia"]. Four years later, Chrysostom resolved to live as an anchorite in one of the caves near Antioch. He remained there two years, but then as his health was quite ruined by indiscreet watchings and fastings in frost and cold, he prudently returned to Antioch to regain his health, and resumed his office as lector in the church.
Chrysostom as deacon and priest at Antioch
As the sources of the life of Chrysostom give an incomplete chronology, we can but approximately determine the dates for this Antiochene period. Very probably in the beginning of 381 Meletius made him deacon, just before his own departure to Constantinople, where he died as president of the Second Ecumenical Council. The successor of Meletius was Flavian (concerning whose succession see F. Cavallera, "Le Schime d'Antioche", Paris, 1905). Ties of sympathy and friendship connected Chrysostom with his new bishop. As deacon he had to assist at the liturgical functions, to look after the sick and poor, and was probably charged also in some degree with teaching catechumens. At the same time he continued his literary work, and we may suppose that he composed his most famous book, "On the Priesthood", towards the end of this period (c. 386, see Socrates, Church History VI.3), or at latest in the beginning of his priesthood (c. 387, as Nairn with good reasons puts it, in his edition of "De Sacerd.", xii-xv). There may be some doubt if it was occasioned by a real historical fact, viz., that Chrysostom and his friend Basil were requested to accept bishoprics (c. 372). All the earliest Greek biographers seem not to have taken it in that sense. In the year 386 Chrysostom was ordained priest by Flavian, and from that dates his real importance in ecclesiastical history. His chief task during the next twelve years was that of preaching, which he had to exercise either instead of or with Bishop Flavian. But no doubt the larger part of the popular religious instruction and education devolved upon him. The earliest notable occasion which showed his power of speaking and his great authority was the Lent of 387, when he delivered his sermons "On the Statues" (P.G., XLVIII, 15, xxx.). The people of Antioch, excited by the levy of new taxes, had thrown down the statues of Emperor Theodosius. In the panic and fear of punishment which followed, Chrysostom delivered a series of twenty or twenty-one (the nineteenth is probably not authentic) sermons, full of vigour, consolatory, exhortative, tranquilizing, until Flavian, the bishop, brought back from Constantinople the emperor's pardon. But the usual preaching of Chrysostom consisted in consecutive explanations of Holy Scripture. To that custom, unhappily no longer in use, we owe his famous and magnificent commentaries, which offer us such an inexhaustible treasure of dogmatic, moral, and historical knowledge of the transition from the fourth to the fifth century. These years, 386-98, were the period of the greatest theological productivity of Chrysostom, a period which alone would have assured him for ever a place among the first Doctors of the Church. A sign of this may be seen in the fact that in the year 392 St. Jerome already accorded to the preacher of Antioch a place among his Viri illustres ("De Viris ill.", 129, in P.L., XXIII, 754), referring expressly to the great and successful activity of Chrysostom as a theological writer. From this same fact we may infer that during this time his fame had spread far beyond the limits of Antioch, and that he was well known in the Byzantine Empire, especially in the capital.
St. Chrysostom as bishop of Constantinople
In the ordinary course of things Chrysostom might have become the successor of Flavian at Antioch. But on 27 September 397, Nectarius, Bishop of Constantinople, died. There was a general rivalry in the capital, openly or in secret, for the vacant see. After some months it was known, to the great disappointment of the competitors, that Emperor Areadius, at the suggestion of his minister Eutropius, had sent to the Prefect of Antioch to call John Chrysostom out of the town without the knowledge of the people, and to send him straight to Constantinople. In this sudden way Chrysostom was hurried to the capital, and ordained Bishop of Constantinople on 26 February, 398, in the presence of a great assembly of bishops, by Theophilus, Patriarch of Alexandria, who had been obliged to renounce the idea of securing the appointment of Isidore, his own candidate. The change for Chrysostom was as great as it was unexpected. His new position was not an easy one, placed as he was in the midst of an upstart metropolis, half Western, half Oriental, in the neighbourhood of a court in which luxury and intrigue always played the most prominent parts, and at the head of the clergy composed of most heterogeneous elements, and even (if not canonically, at least practically) at the head of the whole Byzantine episcopate. The first act of the new bishop was to bring about a reconciliation between Flavian and Rome. Constantinople itself soon began to feel the impulse of a new ecclesiastical life.
The necessity for reform was undeniable. Chrysostom began "sweeping the stairs from the top" (Palladius, op. cit., v). He called his oeconomus, and ordered him to reduce the expenses of the episcopal household; he put an end to the frequent banquets, and lived little less strictly than he had formerly lived as a priest and monk. With regard to the clergy, Chrysostom had at first to forbid them to keep in their houses syneisactoe, i.e. women housekeepers who had vowed virginity. He also proceeded against others who, by avarice or luxury, had given scandal. He had even to exclude from the ranks of the clergy two deacons, the one for murder and the other for adultery. Of the monks, too, who were very numerous even at that time at Constantinople, some had preferred to roam about aimlessly and without discipline. Chrysostom confined them to their monasteries. Finally he took care of the ecclesiastical widows. Some of them were living in a worldly manner: he obliged them either to marry again, or to observe the rules of decorum demanded by their state. After the clergy, Chrysostom turned his attention to his flock. As he had done at Antioch, so at Constantinople and with more reason, he frequently preached against the unreasonable extravagances of the rich, and especially against the ridiculous finery in the matter of dress affected by women whose age should have put them beyond such vanities. Some of them, the widows Marsa, Castricia, Eugraphia, known for such preposterous tastes, belonged to the court circle. It seems that the upper classes of Constantinople had not previously been accustomed to such language. Doubtless some felt the rebuke to be intended for themselves, and the offence given was the greater in proportion as the rebuke was the more deserved. On the other hand, the people showed themselves delighted with the sermons of their new bishop, and frequently applauded him in the church (Socrates, Church History VI). They never forgot his care for the poor and miserable, and that in his first year he had built a great hospital with the money he had saved in his household. But Chrysostom had also very intimate friends among the rich and noble classes. The most famous of these was Olympias, widow and deaconess, a relation of Emperor Theodosius, while in the Court itself there was Brison, first usher of Eudoxia, who assisted Chrysostom in instructing his choirs, and always maintained a true friendship for him. The empress herself was at first most friendly towards the new bishop. She followed the religious processions, attended his sermons, and presented silver candlesticks for the use of the churches (Socrates, op. cit., VI, 8; Sozomenus, op. cit., VIII, 8).
Unfortunately, the feelings of amity did not last. At first Eutropius, the former slave, now minister and consul, abused his influence. He deprived some wealthy persons of their property, and prosecuted others whom he suspected of being adversaries of rivals. More than once Chrysostom went himself to the minister (see "Oratio ad Eutropium" in P.G., Chrys. Op., III, 392) to remonstrate with him, and to warn him of the results of his own acts, but without success. Then the above-named ladies, who immediately surrounded the empress, probably did not hide their resentment against the strict bishop. Finally, the empress herself committed an injustice in depriving a widow of her vineyard (Marcus Diac., "Vita Porphyrii", V, no. 37, in P.G., LXV, 1229). Chrysostom interceded for the latter. But Eudoxia showed herself offended. Henceforth there was a certain coolness between the imperial Court and the episcopal palace, which, growing little by little, led to a catastrophe. It is impossible to ascertain exactly at what period this alienation first began; very probably it dated from the beginning of the year 401. But before this state of things became known to the public there happened events of the highest political importance, and Chrysostom, without seeking it, was implicated in them. These were the fall of Eutropius and the revolt of Gainas.
In January, 399, Eutropius, for a reason not exactly known, fell into disgrace. Knowing the feelings of the people and of his personal enemies, he fled to the church. As he had himself attempted to abolish the immunity of the ecclesiastical asylums not long before, the people seemed little disposed to spare him. But Chrysostom interfered, delivering his famous sermon on Eutropius, and the fallen minister was saved for the moment. As, however, he tried to escape during the night, he was seized, exiled, and some time later put to death. Immediately another more exciting and more dangerous event followed. Gainas, one of the imperial generals, had been sent out to subdue Tribigild, who had revolted. In the summer of 399 Gainas united openly with Tribigild, and, to restore peace, Arcadius had to submit to the most humiliating conditions. Gainas was named commander-in-chief of the imperial army, and even had Aurelian and Saturninus, two men of the highest rank at Constantinople, delivered over to him. It seems that Chrysostom accepted a mission to Gainas, and that, owing to his intervention, Aurelian and Saturninus were spared by Gainas, and even set at liberty. Soon afterwards, Gainas, who was an Arian Goth, demanded one of the Catholic churches at Constantinople for himself and his soldiers. Again Chrysostom made so energetic an opposition that Gainas yielded. Meanwhile the people of Constantinople had become excited, and in one night several thousand Goths were slain. Gainas however escaped, was defeated, and slain by the Huns. Such was the end within a few years of three consuls of the Byzantine Empire. There is no doubt that Chrysostom's authority had been greatly strengthened by the magnanimity and firmness of character he had shown during all these troubles. It may have been this that augmented the jealousy of those who now governed the empire — a clique of courtiers, with the empress at their head. These were now joined by new allies issuing from the ecclesiastical ranks and including some provincial bishops — Severian of Gabala, Antiochus of Ptolemais, and, for some time, Acacius of Beroea — who preferred the attractions of the capital to residence in their own cities (Socrates, op. cit., VI, 11; Sozomenus, op. cit., VIII, 10). The most intriguing among them was Severian, who flattered himself that he was the rival of Chrysostom in eloquence. But so far nothing had transpired in public. A great change occurred during the absence of Chrysostom for several months from Constantinople. This absence was necessitated by an ecclesiastical affair in Asia Minor, in which he was involved. Following the express invitation of several bishops, Chrysostom, in the first months of 401, had come to Ephesus, where he appointed a new archbishop, and with the consent of the assembled bishops deposed six bishops for simony. After having passed the same sentence on Bishop Gerontius of Nicomedia, he returned to Constantinople.
Meanwhile disagreeable things had happened there. Bishop Severian, to whom Chrysostom seems to have entrusted the performance of some ecclesiastical functions, had entered into open enmity with Serapion, the archdeacon and oeconomus of the cathedral and the episcopal palace. Whatever the real reason may have been, Chrysostom, found the case so serious that he invited Severian to return to his own see. It was solely owing to the personal interference of Eudoxia, whose confidence Serapion possessed, that he was allowed to come back from Chalcedon, whither he had retired. The reconciliation which followed was, at least on the part of Severian, not a sincere one, and the public scandal had excited much ill-feeling. The effects soon became visible. When in the spring of 402, Bishop Porphyrius of Gaza (see Marcus Diac., "Vita Porphyrii", V, ed. Nuth, Bonn, 1897, pp. 11-19) went to the Court at Constantinople to obtain a favour for his diocese, Chrysostom answered that he could do nothing for him, since he was himself in disgrace with the empress. Nevertheless, the party of malcontents were not really dangerous, unless they could find some prominent and unscrupulous leader. Such a person presented himself sooner than might have been expected. It was the well-known Theophilus, Patriarch of Alexandria. He appeared under rather curious circumstances, which in no way foreshadowed the final result. Theophilus, toward the end of the year 402, was summoned by the emperor to Constantinople to apologize before a synod, over which Chrysostom should preside, for several charges, which were brought against him by certain Egyptian monks, especially by the so-called four "tall brothers". The patriarch, their former friend, had suddenly turned against them, and had them persecuted as Origenists (Palladius, "Dialogus", xvi; Socrates, op. cit., VI, 7; Sozomenus, op. cit., VIII, 12).
However, Theophilus was not easily frightened. He had always agents and friends at Constantinople, and knew the state of things and the feelings at the court. He now resolved to take advantage of them. He wrote at once to St. Epiphanius at Cyprus, requesting him to go to Constantinople and prevail upon Chrysostom at to condemn the Origenists. Epiphanius went. But when he found that Theophilus was merely using him for his own purposes, he left the capital, dying on his return in 403. At this time Chrysostom delivered a sermon against the vain luxury of women. It was reported to the empress as though she had been personally alluded to. In this way the ground was prepared. Theophilus at last appeared at Constantinople in June, 403, not alone, as he had been commanded, but with twenty-nine of his suffragan bishops, and, as Palladius (ch. viii) tells us, with a good deal of money and all sorts of gifts. He took his lodgings in one of the imperial palaces, and held conferences with all the adversaries of Chrysostom. Then he retired with his suffragans and seven other bishops to a villa near Constantinople, called epi dryn (see Ubaldi, "La Synodo ad Quercum", Turin, 1902). A long list of the most ridiculous accusations was drawn up against Chrysostom (see Photius, "Bibliotheca", 59, in P.G., CIII, 105-113), who, surrounded by forty-two archbishops and bishops assembled to judge Theophilus in accordance with the orders of the emperor, was now summoned to present himself and apologize. Chrysostom naturally refused to recognize the legality of a synod in which his open enemies were judges. After the third summons Chrysostom, with the consent of the emperor, was declared to be deposed. In order to avoid useless bloodshed, he surrendered himself on the third day to the soldiers who awaited him. But the threats of the excited people, and a sudden accident in the imperial palace, frightened the empress (Palladius, "Dialogus", ix). She feared some punishment from heaven for Chrysostom's exile, and immediately ordered his recall. After some hesitation Chrysostom re-entered the capital amid the great rejoicings of the people. Theophilus and his party saved themselves by flying from Constantinople. Chrysostom's return was in itself a defeat for Eudoxia. When her alarms had gone, her rancour revived. Two months afterwards a silver statue of the empress was unveiled in the square just before the cathedral. The public celebrations which attended this incident, and lasted several days, became so boisterous that the offices in the church were disturbed. Chrysostom complained of this to the prefect of the city, who reported to Eudoxia that the bishop had complained against her statue. This was enough to excite the empress beyond all bounds. She summoned Theophilus and the other bishops to come back and to depose Chrysostom again. The prudent patriarch, however, did not wish to run the same risk a second time. He only wrote to Constantinople that Chrysostom should be condemned for having re-entered his see in opposition to an article of the Synod of Antioch held in the year 341 (an Arian synod). The other bishops had neither the authority nor the courage to give a formal judgment. All they could do was to urge the emperor to sign a new decree of exile. A double attempt on Chrysostom's life failed. On Easter Eve, 404, when all the catechumens were to receive baptism, the adversaries of the bishop, with imperial soldiers, invaded the baptistery and dispersed the whole congregation. At last Arcadius signed the decree, and on 24 June, 404, the soldiers conducted Chrysostom a second time into exile.
Exile and death
They had scarcely left Constantinople when a huge conflagration destroyed the cathedral, the senate-house, and other buildings. The followers of the exiled bishop were accused of the crime and prosecuted. In haste Arsacius, an old man, was appointed successor of Chrysostom, but was soon succeeded by the cunning Atticus. Whoever refused to enter into communion with them was punished by confiscation of property and exile. Chrysostom himself was conducted to Cucusus, a secluded and rugged place on the east frontier of Armenia, continually exposed to the invasions of the Isaurians. In the following year he had even to fly for some time to the castle of Arabissus to protect himself from these barbarians. Meanwhile he always maintained a correspondence with his friends and never gave up the hope of return. When the circumstances of his deposition were known in the West, the pope and the Italian bishops declared themselves in his favour. Emperor Honorius and Pope Innocent I endeavoured to summon a new synod, but their legates were imprisoned and then sent home. The pope broke off all communion with the Patriarchs of Alexandria, Antioch (where an enemy of Chrysostom had succeeded Flavian), and Constantinople, until (after the death of Chrysostom) they consented to admit his name into the diptychs of the Church. Finally all hopes for the exiled bishop had vanished. Apparently he was living too long for his adversaries. In the summer, 407, the order was given to carry him to Pithyus, a place at the extreme boundary of the empire, near the Caucasus. One of the two soldiers who had to lead him caused him all possible sufferings. He was forced to make long marches, was exposed to the rays of the sun, to the rains and the cold of the nights. His body, already weakened by several severe illnesses, finally broke down. On 14 September the party were at Comanan in Pontus. In the morning Chrysostom had asked to rest there on the account of his state of health. In vain; he was forced to continue his march. Very soon he felt so weak that they had to return to Comana. Some hours later Chrysostom died. His last words were: Doxa to theo panton eneken (Glory be to God for all things) (Palladius, xi, 38). He was buried at Comana. On 27 January, 438, his body was translated to Constantinople with great pomp, and entombed in the church of the Apostles where Eudoxia had been buried in the year 404 (see Socrates, VII, 45; Constantine Prophyrogen., "Cæremoniale Aul Byz.", II, 92, in P.G., CXII, 1204 B).
The writings of St. Chrysostom
Chrysostom has deserved a place in ecclesiastical history, not simply as Bishop of Constantinople, but chiefly as a Doctor of the Church. Of none of the other Greek Fathers do we possess so many writings. We may divide them into three portions, the "opuscula", the "homilies", and the "letters". (1) The chief "opuscula" all date from the earlier days of his literary activity. The following deal with monastical subjects: "Comparatio Regis cum Monacho" ("Opera", I, 387-93, in P.G., XLVII-LXIII), "Adhortatio ad Theodorum (Mopsuestensem?) lapsum" (ibid., 277-319), "Adversus oppugnatores vitae monasticae" (ibid., 319-87). Those dealing with ascetical subjects in general are the treatise "De Compunctione" in two books (ibid., 393-423), "Adhortatio ad Stagirium" in three books (ibid., 433-94), "Adversus Subintroductas" (ibid., 495-532), "De Virginitate" (ibid., 533-93), "De Sacerdotio" (ibid., 623-93). (2) Among the "homilies" we have to distinguish commentaries on books of Holy Scripture, groups of homilies (sermons) on special subjects, and a great number of single homilies. (a) The chief "commentaries" on the Old Testament are the sixty-seven homilies "On Genesis" (with eight sermons on Genesis, which are probably a first recension) (IV, 21 sqq., and ibid., 607 sqq.); fifty-nine homilies "On the Psalms" (4-12, 41, 43-49, 108-117, 119-150) (V, 39-498), concerning which see Chrys. Baur, "Der ursprangliche Umfang des Kommentars des hl. Joh. Chrysostomus zu den Psalmen" in Chrysostomika, fase. i (Rome, 1908), 235-42, a commentary on the first chapters of "Isaias" (VI, 11 sqq.). The fragments on Job (XIII, 503-65) are spurious (see Haidacher, "Chrysostomus Fragmente" in Chrysostomika, I, 217 sq.); the authenticity of the fragments on the Proverbs (XIII, 659-740), on Jeremias and Daniel (VI, 193-246), and the Synopsis of the Old and the New Testament (ibid., 313 sqq.), is doubtful. The chief commentaries on the New Testament are first the ninety homilies on "St. Matthew" (about the year 390; VII), eighty-eight homilies on "St. John" (c. 389; VIII, 23 sqq. — probably from a later edition), fifty-five homilies on "the Acts" (as preserved by stenographers, IX, 13 sqq.), and homilies "On all Epistles of St. Paul" (IX, 391 sqq.). The best and most important commentaries are those on the Psalms, on St. Matthew, and on the Epistle to the Romans (written c. 391). The thirty-four homilies on the Epistle to the Galatians also very probably comes to us from the hand of a second editor. (b) Among the "homilies forming connected groups", we may especially mention the five homilies "On Anna" (IV, 631-76), three "On David" (ibid., 675-708), six "On Ozias" (VI, 97-142), eight "Against the Jews" (II, 843-942), twelve "De Incomprehensibili Dei Naturæ" (ibid., 701-812), and the seven famous homilies "On St. Paul" (III, 473-514). (c) A great number of "single homilies" deal with moral subjects, with certain feasts or saints. (3) The "Letters" of Chrysostom (about 238 in number: III, 547 sqq.) were all written during his exile. Of special value for their contents and intimate nature are the seventeen letters to the deaconess Olympias. Among the numerous "Apocrypha" we may mention the liturgy attributed to Chrysostom, who perhaps modified, but did not compose the ancient text. The most famous apocryphon is the "Letter to Cæsarius" (III, 755-760). It contains a passage on the holy Eucharist which seems to favour the theory of "impanatio", and the disputes about it have continued for more than two centuries. The most important spurious work in Latin is the "Opus imperfectum", written by an Arian in the first half of the fifth century (see Th. Paas, "Das Opus imperfectum in Matthæum", Tübingen, 1907).
Chrysostom's theological importance
Chrysostom as orator
The success of Chrysostom's preaching is chiefly due to his great natural facility of speech, which was extraordinary even to Greeks, to the abundance of his thoughts as well as the popular way of presenting and illustrating them, and, last but not least, the whole-hearted earnestness and conviction with which he delivered the message which he felt had been given to him. Speculative explanation did not attract his mind, nor would they have suited the tastes of his hearers. He ordinarily preferred moral subjects, and very seldom in his sermons followed a regular plan, nor did he care to avoid digressions when any opportunity suggested them. In this way, he is by no means a model for our modern thematic preaching, which, however we may regret it, has to such a great extent supplanted the old homiletic method. But the frequent outbursts of applause among his congregation may have told Chrysostom that he was on the right path.
Chrysostom as an exegete
As an exegete Chrysostom is of the highest importance, for he is the chief and almost the only successful representative of the exegetical principles of the School of Antioch. Diodorus of Tarsus had initiated him into the grammatico-historical method of that school, which was in strong opposition to the eccentric, allegorical, and mystical interpretation of Origen and the Alexandrian School. But Chrysostom rightly avoided pushing his principles to that extreme to which, later on, his friend Theodore of Mopsuestia, the teacher of Nestorius, carried them. He did not even exclude all allegorical or mystical explanations, but confined them to the cases in which the inspired author himself suggests this meaning.
Chrysostom as dogmatic theologian
As has already been said, Chrysostom's was not a speculative mind, nor was he involved in his lifetime in great dogmatic controversies. Nevertheless it would be a mistake to underrate the great theological treasures hidden in his writings. From the very first he was considered by the Greeks and Latins as a most important witness to the Faith. Even at the Council of Ephesus (431) both parties, St. Cyril and the Antiochians, already invoked him on behalf of their opinions, and at the Seventh Ecumenical Council, when a passage of Chrysostom had been read in favour of the veneration of images, Bishop Peter of Nicomedia cried out: "If John Chrysostom speaks in the way of the images, who would dare to speak against them?" which shows clearly the progress his authority had made up to that date.
Strangely enough, in the Latin Church, Chrysostom was still earlier invoked as an authority on matters of faith. The first writer who quoted him was Pelagius, when he wrote his lost book "De Naturæ" against St. Augustine (c. 415). The Bishop of Hippo himself very soon afterwards (421) claimed Chrysostom for the Catholic teaching in his controversy with Julian of Eclanum, who had opposed to him a passage of Chrysostom (from the "Hom. ad Neophytos", preserved only in Latin) as being against original sin (see Chrys. Baur, "L'entrée littéraire de St. Jean Chrys. dans le monde latin" in the "Revue d'histoire ecclés.", VIII, 1907, 249-65). Again, at the time of the Reformation there arose long and acrid discussions as to whether Chrysostom was a Protestant or a Catholic, and these polemics have never wholly ceased. It is true that Chrysostom has some strange passages on our Blessed Lady (see Newman, "Certain difficulties felt by Anglicans in Catholic Teachings", London, 1876, pp. 130 sqq.), that he seems to ignore private confession to a priest, that there is no clear and any direct passage in favour of the primacy of the pope. But it must be remembered that all the respective passages contain nothing positive against the actual Catholic doctrine. On the other side Chrysostom explicitly acknowledges as a rule of faith tradition (XI, 488), as laid down by the authoritative teaching of the Church (I, 813). This Church, he says, is but one, by the unity of her doctrine (V, 244; XI, 554); she is spread over the whole world, she is the one Bride of Christ (III, 229, 403; V, 62; VIII, 170). As to Christology, Chrysostom holds clearly that Christ is God and man in one person, but he never enters into deeper examination of the manner of this union. Of great importance is his doctrine regarding the Eucharist. There cannot be the slightest doubt that he teaches the Real Presence, and his expressions on the change wrought by the words of the priest are equivalent to the doctrine of transubstantiation (see Naegle, "Die Eucharistielehre des hl. Joh. Chry.", 74 sq.).
Saint John Chrysostom
Doctor of the Church, "Golden Mouth"
St. John Chrysostom was one of the greatest Fathers, Doctors and bishops of the Catholic Church. Recognized to be among the most powerful orators of the ancient world, St. Chrysostom suffered much for his stand as a Catholic bishop, from both secular authorities and, sadly, from some within the Church.
Born around 349, St. John's early life combined classical learning and Christian asceticism. He was a student of philosophy and rhetoric. He was ordained a deacon in 381 and entered the priesthood in 386.
In 397 St. John suceeded Nectarious as bishop of Constantinople. His initial popularity faded as his reforms upset various priests, monastic leaders and secular leaders. In 403 the Synod of the Oak condemned Chrysostom on twenty-nine charges. He was exiled, but riots forced the authorities to bring him back. However, he was soon back in exile. He died on September 14, 407 while being forced to march in the hot sun.
Chrysostom was the most prolific of the Fathers, leaving us with many sermons, letters, treatises and apologetic works. He was an incredible speaker whose sermons often moved his audience to tears or applause. He is the patron saint of preachers and his feast day is January 27th.
The Great Fast
By Church law, according to Synod of Bishops (1969), the faithful are to fast from all meat and meat products (including dairy) on the first day of the Great Fast, and on Great and Holy Friday. On all Fridays during Lent, as on all Fridays during the year (except for certain feast days) no meat is permitted. The sick, the frail, pregnant and nursing mothers, children under the age of 7 or adults aged 60 and older are exempt, along with those who have genuine need and cannot fast.
The traditional fast, which is not required by present Church law, calls for abstaining from all meat and meat products and dairy for the entire Fast (with certain exemptions on some feast days.)
The Great Fast
By Church law, according to Synod of Bishops (1969), the faithful are to fast from all meat and meat products (including dairy) on the first day of the Great Fast, and on Great and Holy Friday. On all Fridays during Lent, as on all Fridays during the year (except for certain feast days) no meat is permitted. The sick, the frail, pregnant and nursing mothers, children under the age of 7 or adults aged 60 and older are exempt, along with those who have genuine need and cannot fast.
The traditional fast, which is not required by present Church law, calls for abstaining from all meat and meat products and dairy for the entire Fast (with certain exemptions on some feast days.)

The Divine Liturgy of Saint John Chrysostom
Priest: Blessed is the kingdom of the Father and the Son and the Holy Spirit, now and forever and to the ages of ages.
People: Amen.
THE GREAT LITANY
Priest: In peace let us pray to the Lord.
People: Lord, have mercy.
Priest: For the peace of God and the salvation of our souls, let us pray to the Lord.
People: Lord, have mercy.
Priest: For peace in the whole world, for the stability of the holy churches of God, and for the unity of all, let us pray to the Lord.
People: Lord, have mercy.
Priest: For this holy house and for those who enter it with faith, reverence, and the fear of God, let us pray to the Lord.
People: Lord, have mercy.
Priest: For our Archbishop (Name), the honorable presbyters, the deacons in the service of Christ, and all the clergy and laity, let us pray to the Lord.
People: Lord, have mercy.
Priest: For our country, the president, and all those in public service, let us pray to the Lord.
People: Lord, have mercy.
Priest: For this parish and city, for every city and town, and for the faithful who live in them, let us pray to the Lord.
People: Lord, have mercy.
Priest: For favorable weather, an abundance of the fruits of the earth, and temperate seasons, let us pray to the Lord.
People: Lord, have mercy.
Priest: For travelers by land, sea, and air, for the sick, the suffering, the captives, and for their salvation, let us pray to the Lord.
People: Lord, have mercy.
Priest: For our deliverance from all affliction, wrath, danger, and distress, let us pray to the Lord.
People: Lord, have mercy.
Priest: Help us, save us, have mercy upon us, and protect us, O God, by Your grace.
People: Lord, have mercy.
Priest: Remembering our most holy, pure, blessed, and glorious Lady, the Theotokos and ever virgin Mary, with all the saints, let us commit ourselves and one another and our whole life to Christ our God.
People: To You, O Lord.
Priest (in a low voice): Lord, our God, whose power is beyond compare, and glory is beyond understanding; whose mercy is boundless, and love for us is ineffable: look upon us and upon this holy house in Your compassion. Grant to us and to those who pray with us Your abundant mercy.
Priest: For to You belong all glory, honor, and worship to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages.
People: Amen.
THE FIRST ANTIPHON
(The designated verses from the Psalms are sung with the hymn:)
People: By the intercessions of the Theotokos, Savior, save us (3).
Priest: In peace let us again pray to the Lord.
People: Lord, have mercy.
Priest: Help us, save us, have mercy upon us, and protect us, O God, by Your grace.
People: Lord, have mercy.
Priest: Remembering our most holy, pure, blessed, and glorious Lady, the Theotokos and ever virgin Mary, with all the saints, let us commit ourselves and one another, and our whole life to Christ our God.
People: To You, O Lord.
Priest (in a low voice): Lord our God, save Your people and bless Your inheritance; protect the whole body of Your Church; sanctify those who love the beauty of Your house; glorify them in return by Your divine power; and do not forsake us who hope in You.
Priest: For Yours is the dominion, the kingdom, the power, and the glory of the Father and the Son and the Holy Spirit, now and forever and to the ages of ages.
People: Amen.
THE SECOND ANTIPHON
(The designated verses from the Psalms are sung with the hymn:)
People: Save us, O Son of God, (who rose from the dead), [1] to You we sing: Alleluia (3).
Glory to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages. Amen.
Only begotten Son and Word of God, although immortal You humbled Yourself for our salvation, taking flesh from the holy Theotokos and ever virgin Mary and, without change, becoming man. Christ, our God, You were crucified but conquered death by death. You are one of the Holy Trinity, glorified with the Father and the Holy Spirit-save us.
Priest: In peace let us again pray to the Lord.
People: Lord, have mercy.
Priest: Help us, save us, have mercy upon us, and protect us, O God, by Your grace.
People: Lord, have mercy.
Priest: Remembering our most holy, pure, blessed, and glorious Lady, the Theotokos and ever virgin Mary, with all the saints, let us commit ourselves and one another, and our whole life to Christ our God.
People: To You, O Lord.
Priest (in a low voice): Lord, You have given us grace to offer these common prayers with one heart. You have promised to grant the requests of two or three gathered in Your name. Fulfill now the petitions of Your servants for our benefit, giving us the knowledge of Your truth in this world, and granting us eternal life in the world to come.
Priest: For You are a good and loving God, and to You we give glory, to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages.
People: Amen.
THE THIRD ANTIPHON
(The designated verses of the Psalms are sung with the Apolytikion.)
THE SMALL ENTRANCE
(While the Apolytikion is sung, the priest carrying the holy Gospel Book comes in procession before the Beautiful Gate of the ikonostasis offering in a low voice the following prayer:)
Master and Lord our God, You have established in heaven the orders and hosts of angels and archangels to minister to Your glory. Grant that the holy angels may enter with us that together we may serve and glorify Your goodness. For to You belong all glory, honor, and worship to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages. Amen.
The priest blesses the entrance saying in a low voice:) Blessed is the entrance of Your saints always, now and forever and to the ages of ages. Amen.
(He then raises the Holy Gospel Book and says:)
Priest: Wisdom. Let us be attentive.
People: Come, let us worship and bow before Christ. Save us, O Son of God (who rose from the dead), [2] to You we sing: Alleluia.
(The priest enters the sanctuary. The Apolytikion is repeated and the Troparion of the church and the Kontakion of the day are sung.)
THE TRISAGION HYMN
Priest: Let us pray to the Lord.
People: Lord, have mercy.
Priest (in a low voice): Holy God, You dwell among Your saints. You are praised by the Seraphim with the thrice holy hymn and glorified by the Cherubim and worshiped by all the heavenly powers. You have brought all things out of nothing into being. You have created man and woman in Your image and likeness and adorned them with all the gifts of Your grace. You give wisdom and understanding to the supplicant and do not overlook the sinner but have established repentance as the way of salvation. You have enabled us, Your lowly and unworthy servants, to stand at this hour before the glory of Your holy altar and to offer to You due worship and praise. Master, accept the thrice holy hymn also from the lips of us sinners and visit us in Your goodness. Forgive our voluntary and involuntary transgressions, sanctify our souls and bodies, and grant that we may worship and serve You in holiness all the days of our lives, by the intercessions of the holy Theotokos and of all the saints who have pleased You throughout the ages.
Priest: For You are holy, our God, and to You we give glory, to the Father and the Son and the Holy Spirit, now and forever . . . * and to the ages of ages.
People: Amen. Holy God, Holy Mighty, Holy Immortal, have mercy on us (3).
Glory to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages.
Amen. Holy Immortal, have mercy on us.
Priest: Again, fervently.
(The priest, turning towards the Prothesis, says in a low voice:) Blessed is He who comes in the name of the Lord. Blessed are You on the throne of glory of Your kingdom, seated upon the Cherubim always, now and forever and to the ages of ages. Amen.
People: Holy God, Holy Mighty, Holy Immortal, have mercy on us.
THE READINGS
THE EPISTLE
Priest: Let us be attentive.
(The Reader reads the verses from the Psalms.)
Priest: Wisdom.
Reader: The reading is from (the name of the book of the New Testament from which the Apostolic reading is taken).
Priest: Let us be attentive.
(The Reader reads the designated Apostolic pericope.)
Priest: Peace be with you.
People: Alleluia. Alleluia. Alleluia.
Priest (in a low voice): Shine within our hearts, loving Master, the pure light of Your divine knowledge and open the eyes of our minds that we may comprehend the message of Your Gospel. Instill in us also reverence for Your blessed commandments, so that having conquered all sinful desires, we may pursue a spiritual life, thinking and doing all those things that are pleasing to You. For You, Christ our God, are the light of our souls and bodies, and to You we give glory together with Your Father who is without beginning and Your all holy, good, and life giving Spirit, now and forever and to the ages of ages. Amen.
THE HOLY GOSPEL
Priest: Wisdom. Arise. Let us hear the holy Gospel. Peace be with all.
People: And with your spirit.
Priest: The reading is from the Holy Gospel according to (Name). Let us be attentive.
People: Glory to You, O Lord, glory to You.
(*The Priest reads the designated pericope of the holy Gospel.)
People: Glory to You, O Lord, glory to You.
THE HOMILY
(Following the readings, it is customary for the priest to proclaim the Gospel.)
PRAYER OF THE FAITHFUL
Priest (in a low voice): Again, we bow before You and pray to You, O good and loving God. Hear our supplication: cleanse our souls and bodies from every defilement of flesh and spirit, and grant that we may stand before Your holy altar without blame or condemnation. Grant also, O God, progress in life, faith, and spiritual discernment to the faithful who pray with us, so that they may always worship You with reverence and love, partake of Your Holy Mysteries without blame or condemnation, and become worthy of Your heavenly kingdom.
Priest: And grant that always guarded by Your power we may give glory to You, the Father and the Son and the Holy Spirit, now and forever and to the ages of ages.
People: Amen.
THE GREAT ENTRANCE
People: We who mystically represent the Cherubim sing the thrice holy hymn to the life giving Trinity. Let us set aside all the cares of life that we may receive the King of all . . .
(While the Cherubic Hymn is being sung, the Priest prays in a low voice:) No one bound by worldly desires and pleasures is worthy to approach, draw near or minister to You, the King of glory. To serve You is great and awesome even for the heavenly powers. But because of Your ineffable and immeasurable love for us, You became man without alteration or change. You have served as our High Priest, and as Lord of all, and have entrusted to us the celebration of this liturgical sacrifice without the shedding of blood. For You alone, Lord our God, rule over all things in heaven and on earth. You are seated on the throne of the Cherubim, the Lord of the Seraphim and the King of Israel. You alone are holy and dwell among Your saints. You alone are good and ready to hear. Therefore, I implore you, look upon me, Your sinful and unworthy servant, and cleanse my soul and heart from evil consciousness. Enable me by the power of Your Holy Spirit so that, vested with the grace of priesthood, I may stand before Your holy Table and celebrate the mystery of Your holy and pure Body and Your precious Blood. To you I come with bowed head and pray: do not turn Your face away from me or reject me from among Your children, but make me, Your sinful and unworthy servant, worthy to offer to You these gifts. For You, Christ our God, are the Offerer and the Offered, the One who receives and is distributed, and to You we give glory, together with Your eternal Father and Your holy, good and life giving Spirit, now and forever and to the ages of ages. Amen.
(The Priest censes and recites in a low voice the “Cherubic Hymn,” “Having Beheld Christ’s Resurrection”(on Sundays), and the 50th Psalm. Then the Great Entrance takes place.)
Priest: May the Lord God remember all of you in His kingdom, now and forever and to the ages of ages.
People: Amen.
(The priest enters the sanctuary, while the people sing the end of the Cherubic Hymn.)
People: ...invisibly escorted by the angelic hosts. Alleluia. Alleluia. Alleluia.
(After placing the holy gifts on the holy Table, the priest says:)
THE PETITIONS
Priest: Let us complete our prayer to the Lord.
People: Lord, have mercy.
Priest: For the precious gifts here presented, let us pray to the Lord.
People: Lord, have mercy.
Priest: For this holy house and for those who enter it with faith, reverence, and the fear of God, let us pray to the Lord.
People: Lord, have mercy.
Priest: For our deliverance from all affliction, wrath, danger, and distress, let us pray to the Lord.
People: Lord, have mercy.
Priest: Help us, save us, have mercy upon us, and protect us, O God, by Your grace.
People: Lord, have mercy.
Priest: For a perfect, holy, peaceful, and sinless day, let us ask the Lord.
People: Grant this, O Lord.
Priest: For an angel of peace, a faithful guide, a guardian of our souls and bodies, let us ask the Lord.
People: Grant this, O Lord.
Priest: For forgiveness and remission of our sins and transgressions, let us ask the Lord.
People: Grant this, O Lord.
Priest: For all that is good and beneficial to our souls, and for peace in the world, let us ask the Lord.
People: Grant this, O Lord.
Priest: For the completion of our lives in peace and repentance, let us ask the Lord.
People: Grant this, O Lord.
Priest: For a Christian end to our lives, peaceful, without shame and suffering, and for a good account before the awesome judgment seat of Christ, let us ask the Lord.
People: Grant this, O Lord.
Priest: Remembering our most holy, pure, blessed, and glorious Lady, the Theotokos and ever virgin Mary, with all the saints, let us commit ourselves and one another and our whole life to Christ our God.
People: To You, O Lord.
THE PRAYER OF THE PROSKOMIDE
Priest (in a low voice): Lord, God Almighty, You alone are holy. You accept a sacrifice of praise from those who call upon You with their whole heart. Receive also the prayer of us sinners and let it reach Your holy altar. Enable us to bring before You gifts and spiritual sacrifices for our sins and for the transgressions of the people. Make us worthy to find grace in Your presence so that our sacrifice may be pleasing to You and that Your good and gracious Spirit may abide with us, with the gifts here presented, and with all Your people.
Priest: Through the mercies of Your only begotten Son with whom You are blessed, together with Your all holy, good, and life giving Spirit, now and forever and to the ages of ages.
People: Amen.
Priest: Peace be with all.
People: And with your spirit.
Priest: Let us love one another that with one mind we may confess:
(The Priest kisses the holy Gifts saying:) I love You, Lord, my strength. The Lord is my rock, and my fortress, and my deliverer.
(At this time it is customary for the kiss of peace to be exchanged.)
People: Father, Son, and Holy Spirit, Trinity one in essence and inseparable.
Priest: Guard the doors. Wisdom. Let us be attentive.
THE CREED
People: I believe in one God, Father Almighty, Creator of heaven and earth and of all things visible and invisible.
And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages.
Light of Light, true God of true God, begotten not created, of one essence with the Father through Whom all things were made.
Who for us men and for our salvation came down from heaven and was incarnate of the Holy Spirit and the Virgin Mary and became man.
He was crucified for us under Pontius Pilate. He suffered and was buried.
And He rose on the third day, according to the Scriptures.
He ascended into heaven and is seated at the right hand of the Father.
And He will come again with glory to judge the living and dead. His kingdom shall have no end.
And in the Holy Spirit, the Lord, the Creator of life, Who proceeds from the Father, Who together with the Father and the Son is worshipped and glorified, Who spoke through the prophets.
In one, holy, catholic, and apostolic Church.
I confess one baptism for the forgiveness of sins.
I look for the resurrection of the dead and the life of the age to come. Amen.
THE HOLY ANAPHORA
Priest: Let us stand well. Let us stand in awe. Let us be attentive, that we may present the holy offering in peace.
People: Mercy and peace, a sacrifice of praise.
Priest: The grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Spirit, be with all of you.
People: And with your spirit.
Priest: Let us lift up our hearts.
People: We lift them up to the Lord.
Priest: Let us give thanks to the Lord.
People: It is proper and right.
Priest (in a low voice): It is proper and right to sing to You, bless You, praise You, thank You and worship You in all places of Your dominion; for You are God ineffable, beyond comprehension, invisible, beyond understanding, existing forever and always the same; You and Your only begotten Son and Your Holy Spirit. You brought us into being out of nothing, and when we fell, You raised us up again. You did not cease doing everything until You led us to heaven and granted us Your kingdom to come. For all these things we thank You and Your only begotten Son and Your Holy Spirit; for all things that we know and do not know, for blessings seen and unseen that have been bestowed upon us. We also thank You for this liturgy which You are pleased to accept from our hands, even though You are surrounded by thousands of Archangels and tens of thousands of Angels, by the Cherubim and Seraphim, six-winged, many-eyed, soaring with their wings,
Priest: Singing the victory hymn, proclaiming, crying out, and saying:
People: Holy, holy, holy, Lord Sabaoth, heaven and earth are filled with Your glory. Hosanna in the highest. Blessed is He who comes in the name of the Lord. Hosanna to God in the highest.
Priest (in a low voice): Together with these blessed powers, merciful Master, we also proclaim and say: You are holy and most holy, You and Your only-begotten Son and Your Holy Spirit. You are holy and most holy, and sublime is Your glory. You so loved Your world that You gave Your only begotten Son so that whoever believes in Him should not perish, but have eternal life. He came and fulfilled the divine plan for us. On the night when He was betrayed, or rather when He gave Himself up for the life of the world, He took bread in His holy, pure, and blameless hands, gave thanks, blessed, sanctified, broke, and gave it to His holy disciples and apostles saying:
Priest: Take, eat, this is my Body which is broken for you for the forgiveness of sins.
People: Amen.
Priest (in a low voice): Likewise, after supper, He took the cup, saying:
Priest: Drink of it all of you; this is my Blood of the new Covenant which is shed for you and for many for the forgiveness of sins.
People: Amen.
Priest (in a low voice): Remembering, therefore, this command of the Savior, and all that came to pass for our sake, the cross, the tomb, the resurrection on the third day, the ascension into heaven, the enthronement at the right hand of the Father, and the second, glorious coming.
Priest: We offer to You these gifts from Your own gifts in all and for all.
People: We praise You, we bless You, we give thanks to You, and we pray to You, Lord our God.
Priest (in a low voice): Once again we offer to You this spiritual worship without the shedding of blood, and we ask, pray, and entreat You: send down Your Holy Spirit upon us and upon these gifts here presented.
Priest: And make this bread the precious Body of Your Christ.
Amen.
Priest: And that which is in this cup the precious Blood of Your Christ.
Amen.
Priest: Changing them by Your Holy Spirit. Amen. Amen. Amen.
Priest: So that they may be to those who partake of them for vigilance of soul, forgiveness of sins, communion of Your Holy Spirit, fulfillment of the kingdom of heaven, confidence before You, and not in judgment or condemnation. Again, we offer this spiritual worship for those who repose in the faith, forefathers, fathers, patriarchs, prophets, apostles, preachers, evangelists, martyrs, confessors, ascetics, and for every righteous spirit made perfect in faith.
Priest: Especially for our most holy, pure, blessed, and glorious Lady, the Theotokos and ever virgin Mary.
People: It is truly right to bless you, Theotokos, ever blessed, most pure, and mother of our God. More honorable than the Cherubim, and beyond compare more glorious than the Seraphim, without corruption you gave birth to God the Word. We magnify you, the true Theotokos.
Priest (in a low voice): For Saint John the prophet, forerunner, and baptist; for the holy glorious and most honorable Apostles, for Saints(s) (Name(s)) whose memory we commemorate today; and for all Your saints, through whose supplications, O God, bless us. Remember also all who have fallen asleep in the hope of resurrection unto eternal life. (Here the priest commemorates the names of the deceased.) And grant them rest, our God, where the light of Your countenance shines. Again, we ask You, Lord, remember all Orthodox bishops who rightly teach the word of Your truth, all presbyters, all deacons in the service of Christ, and every one in holy orders. We also offer to You this spiritual worship for the whole world, for the holy, catholic, and apostolic Church, and for those living in purity and holiness. And for all those in public service; permit them, Lord, to serve and govern in peace that through the faithful conduct of their duties we may live peaceful and serene lives in all piety and holiness.
Priest: Above all, remember, Lord, our Archbishop (Name): Grant that he may serve Your holy churches in peace. Keep him safe, honorable, and healthy for many years, rightly teaching the word of Your truth.
Priest: Remember also, Lord, those whom each of us calls to mind and all your people.
People: And all Your people.
Priest (in a low voice): Remember, Lord, the city in which we live, every city and country, and the faithful who dwell in them. Remember, Lord, the travelers, the sick, the suffering, and the captives, granting them protection and salvation. Remember, Lord, those who do charitable work, who serve in Your holy churches, and who care for the poor. And send Your mercy upon us all.
Priest: And grant that with one voice and one heart we may glorify and praise Your most honored and majestic name, of the Father and the Son and the Holy Spirit, now and forever and to the ages of ages.
People: Amen.
Priest: The mercy of our great God and Savior Jesus Christ be with all of you.
People: And with your spirit.
Priest: Having remembered all the saints, let us again in peace pray to the Lord.
People: Lord, have mercy.
Priest: For the precious Gifts offered and consecrated, let us pray to the Lord.
People: Lord, have mercy.
Priest: That our loving God who has received them at His holy, heavenly, and spiritual altar as an offering of spiritual fragrance, may in return send upon us divine grace and the gift of the Holy Spirit, let us pray.
People: Lord, have mercy.
Priest: Having prayed for the unity of the faith and for the communion of the Holy Spirit, let us commit ourselves, and one another, and our whole life to Christ our God.
People: To You, O Lord.
Priest (in a low voice): We entrust to You, loving Master, our whole life and hope, and we ask, pray, and entreat: make us worthy to partake of your heavenly and awesome Mysteries from this holy and spiritual Table with a clear conscience; for the remission of sins, forgiveness of transgressions, communion of the Holy Spirit, inheritance of the kingdom of heaven, confidence before You, and not in judgment or condemnation.
Priest: And make us worthy, Master, with confidence and without fear of condemnation, to dare call You, the heavenly God, FATHER, and to say:
THE LORD’S PRAYER
People: Our Father, who art in heaven,
hallowed be Thy name.
Thy kingdom come.
Thy will be done, on earth as it is in heaven.
Give us this day our daily bread;
and forgive us our trespasses,
as we forgive those who trespass against us;
and lead us not into temptation,
but deliver us from evil.
Priest: For Yours is the kingdom and the power and the glory of the Father and the Son and the Holy Spirit, now and forever and to the ages of ages.
People: Amen.
Priest: Peace be with all.
People: And with your spirit.
Priest: Let us bow our heads to the Lord.
People: To You, O Lord.
Priest (in a low voice): We give thanks to You, invisible King. By Your infinite power You created all things and by Your great mercy You brought everything from nothing into being. Master, look down from heaven upon those who have bowed their heads before You; they have bowed not before flesh and blood but before You the awesome God. Therefore, Master, guide the course of our life for our benefit according to the need of each of us. Sail with those who sail; travel with those who travel; and heal the sick, Physician of our souls and bodies.
Priest: By the grace, mercy, and love for us of Your only begotten Son, with whom You are blessed, together with Your all holy, good, and life giving Spirit, now and forever and to the ages of ages.
People: Amen.
HOLY COMMUNION
Priest (in a low voice): Lord Jesus Christ, our God, hear us from Your holy dwelling place and from the glorious throne of Your kingdom. You are enthroned on high with the Father and are also invisibly present among us. Come and sanctify us, and let Your pure Body and precious Blood be given to us by Your mighty hand and through us to all Your people.
Priest: Let us be attentive.
Priest: The holy Gifts for the holy people of God.
People: One is Holy, one is Lord, Jesus Christ, to the glory of God the Father. Amen.
THE COMMUNION HYMN
People: Praise the Lord from the heavens; praise Him in the highest. Alleluia (3).
(The Communion Hymn changes according to the Feast Day.)
** *
Priest (After the fraction of the sacred Bread, the priest says in a low voice): The Lamb of God is broken and distributed; broken but not divided. He is forever eaten yet is never consumed, but He sanctifies those who partake of Him.
(Then the priest places a portion of the sacred Bread in the Cup saying:) The fullness of the Holy Spirit. Amen.
(He then blesses the warm water saying:) Blessed is the fervor of Your saints, now and forever and to the ages of ages. Amen.
(Pouring the water into the Cup crosswise, he says:) The warmth of the Holy Spirit. Amen.
** * * * * *
(The Communion Prayers are recited silently by those prepared to receive the holy Mysteries.)
I believe and confess, Lord, that You are truly the Christ, the Son of the living God, who came into the world to save sinners, of whom I am the first. I also believe that this is truly Your pure Body and that this is truly Your precious Blood. Therefore, I pray to You, have mercy upon me, and forgive my transgressions, voluntary and involuntary, in word and deed, known and unknown. And make me worthy without condemnation to partake of Your pure Mysteries for the forgiveness of sins and for life eternal. Amen.
How shall I, who am unworthy, enter into the splendor of Your saints? If I dare to enter into the bridal chamber, my clothing will accuse me, since it is not a wedding garment; and being bound up, I shall be cast out by the angels. In Your love, Lord, cleanse my soul and save me.
Loving Master, Lord Jesus Christ, my God, let not these holy Gifts be to my condemnation because of my unworthiness, but for the cleansing and sanctification of soul and body and the pledge of the future life and kingdom. It is good for me to cling to God and to place in Him the hope of my salvation.
Receive me today, Son of God, as a partaker of Your mystical Supper. I will not reveal Your mystery to Your adversaries. Nor will I give You a kiss as did Judas. But as the thief I confess to You: Lord, remember me in Your kingdom.
* * *
(The Priest prepares to receive holy Communion.)
Priest: Behold, I approach Christ, our immortal King and God.
The precious and most holy Body of our Lord, God, and Savior Jesus Christ is given to me (Name) the Priest, for the forgiveness of my sins and eternal life.
(He then partakes of the sacred Bread.)
The precious and most holy Blood of our Lord, God, and Savior Jesus Christ is given to me (Name) the priest, for the forgiveness of my sins and eternal life.
(He then drinks from the Chalice.)
(Afterwards, he wipes the Chalice, kisses it, and says:) This has touched my lips, taking away my transgressions and cleansing my sins.
(The priest then transfers the remaining portions of the consecrated Bread into the Cup, saying:)
Having beheld the resurrection of Christ, let us worship the holy Lord Jesus, the only Sinless One. We venerate Your cross, O Christ, and we praise and glorify Your holy resurrection. You are our God. We know no other than You, and we call upon Your name. Come, all faithful, let us venerate the holy resurrection of Christ. For behold, through the cross joy has come to all the world. Blessing the Lord always, let us praise His resurrection. For enduring the cross for us, He destroyed death by death.
* * *
(He takes the holy Cup, comes to the Royal Doors, raises it and says:)
Priest: Approach with the fear of God, faith, and love.
(Those prepared come forth with reverence to receive Holy Communion while the people sing the communion hymn.)
(When administering Holy Communion, the priest says:) The servant of God (Name) receives the Body and Blood of Christ for forgiveness of sins and eternal life.
(When Communion has been given to all, the priest blesses the people with his hand, saying:)
Priest: Save, O God, Your people and bless Your inheritance.
People: We have seen the true light; we have received the heavenly Spirit; we have found the true faith, worshiping the undivided Trinity, for the Trinity has saved us.
(Having returned the Cup to the holy Table, the priest transfers the particles of the Theotokos and the saints into the Chalice, and then those of the living and the dead saying:) Wash away, Lord, by Your holy Blood, the sins of all those commemorated through the intercessions of the Theotokos and all Your saints. Amen.
(He covers the vessels and censes them saying:) Be exalted, O God, above the heavens. Let Your glory be over all the earth (3).
(He lifts the vessels and says in a low voice:) Blessed is our God.
Priest (aloud): Always, now and forever and to the ages of ages.
People: Amen.
People: Let our mouths be filled with Your praise, Lord, that we may sing of Your glory. You have made us worthy to partake of Your holy mysteries. Keep us in Your holiness, that all the day long we may meditate upon Your righteousness. Alleluia. Alleluia. Alleluia.
PRAYER OF THANKSGIVING
Priest: Let us be attentive. Having partaken of the divine, holy, pure, immortal, heavenly, life giving, and awesome Mysteries of Christ, let us worthily give thanks to the Lord.
People: Lord, have mercy.
Priest: Help us, save us, have mercy upon us, and protect us, O God, by Your grace.
People: Lord, have mercy.
Priest: Having prayed for a perfect, holy, peaceful, and sinless, day, let us commit ourselves, and one another, and our whole life to Christ our God.
People: To You, O Lord.
Priest (in a low voice): We thank You, loving Master, benefactor of our souls, that on this day You have made us worthy once again of Your heavenly and immortal Mysteries. Direct our ways in the right path, establish us firmly in Your fear, guard our lives, and make our endeavors safe, through the prayers and supplications of the glorious Theotokos and ever virgin Mary and of all Your saints.
Priest: For You are our sanctification and to You we give glory, to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages.
People: Amen.
THE DISMISSAL
Priest: Let us go forth in peace.
Priest: Let us pray to the Lord.
People: Lord, have mercy.
Priest: Lord, bless those who praise You and sanctify those who trust in You. Save Your people and bless Your inheritance. Protect the whole body of Your Church. Sanctify those who love the beauty of Your house. Glorify them in return by Your divine power, and do not forsake us who hope in You. Grant peace to Your world, to Your churches, to the clergy, to those in public service, to the armed forces, and to all Your people. For every good and perfect gift is from above, coming from You, the Father of lights. To You we give glory, thanksgiving, and worship, to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages.
People: Amen.
Blessed is the name of the Lord, both now and to the ages (3).
(The priest proceeds to the Prothesis and prays in a low voice:) Christ our God, You are the fulfillment of the Law and the Prophets. You have fulfilled all the dispensation of the Father. Fill our hearts with joy and gladness always, now and forever and to the ages of ages. Amen.
Priest: Let us pray to the Lord.
People: Lord, have mercy (3). Father, give the blessing.
Priest: May the blessing of the Lord and His mercy come upon you through His divine grace and love always, now and forever and to the ages of ages.
People: Amen.
Priest: Glory to You, O God, our hope, glory to you.
Priest: May Christ our true God (who rose from the dead), [3] as a good, loving, and merciful God, have mercy upon us and save us, through the intercessions of His most pure and holy Mother; the power of the precious and life giving Cross; the protection of the honorable, bodiless powers of heaven, the supplications of the honorable, glorious prophet and forerunner John the Baptist; the holy, glorious and praiseworthy apostles; the holy, glorious and triumphant martyrs; our holy and God-bearing Fathers (name of the church); the holy and righteous ancestors Joachim and Anna; Saint (of the day) whose memory we commemorate today, and all the saints.
People: Amen.
People: Lord, grant long life to him who blesses and sanctifies us.
Priest: Through the prayers of our holy fathers, Lord Jesus Christ, our God, have mercy on us and save us. [4]
People: Amen.
Priest (blessing the people): May the holy Trinity protect all of you.
(Distributing the antidoron, the priest says:)
May the blessing and the mercy of the Lord be with you.
THANKSGIVING FOLLOWING HOLY COMMUNION
Glory to you, our Lord, glory to you. (3)
ANONYMOUS
Lord Jesus Christ, my God, let Your sacred Body be unto me for eternal life and Your precious Blood for forgiveness of sins. Let this Eucharist be unto me for joy, health and gladness. And in Your awesome Second Coming make me, a sinner, worthy to stand at the right hand of Your glory; through the intercessions of Your pure Mother and of all Your Saints. Amen.
SAINT BASIL
I thank You, Christ and Master our God, King of the ages and Creator of all things, for all the good gifts You have given me, and especially for the participation in Your pure and life-giving mysteries. I pray You, therefore, good and loving Lord, keep me under Your protection and under the shadow of Your wings. Grant that to my last breath I may with a pure conscience partake worthily of Your gifts for the forgiveness of sins and for eternal life. For You are the bread of life, the source of holiness, the giver of all good things, and to You we give glory, with the Father and the Holy Spirit, now and forever and to the ages of ages. Amen.
ANONYMOUS
I thank You, Lord my God, that You have not rejected me, a sinner, but have made me worthy to partake of Your holy mysteries. I thank You that You have permitted me, although I am unworthy, to receive Your pure and heavenly gifts. O loving Master, who died and rose for our sake, and granted to us these awesome and life-giving mysteries for the well being and sanctification of our souls and bodies, let these gifts be for healing of my own soul and body, the averting of every evil, the illumination of the eyes of my heart, the peace of my spiritual powers, a faith unashamed, a love unfeigned, the fulfilling of wisdom, the observing of Your commandments, the receiving of Your divine grace, and the inheritance of Your kingdom. Preserved by them in Your holiness, may I always be mindful of Your grace and no longer live for myself, but for You, our Master and Benefactor. May I pass from this life in the hope of eternal life, and attain to the everlasting rest, where the voices of Your Saints who feast are unceasing, and their joy, beholding the ineffable beauty of Your countenance, is unending. For You, Christ our God, are the true joy and gladness of those who love You, and all creation praises You forever. Amen.
SAINT JOHN CHRYSOSTOMOS
I thank You, loving Master, benefactor of my soul, that on this day You have made me worthy once again of Your heavenly and immortal mysteries. Direct my ways on the right path, establish me firmly in Your fear, guard my life, and make my endeavors safe, through the prayers and supplications of the glorious Theotokos and ever virgin Mary and of all Your Saints. Amen.
THE RESURRECTION APOLYTIKIA
First Tone
Though the tomb was sealed by a stone and soldiers guarded Your pure body, You arose, O Savior, on the third day, giving life to the world. Therefore, O Giver of life, the heavenly powers praise You: Glory to Your resurrection, O Christ, glory to Your kingdom, glory to Your plan of redemption, O only loving God.
Second Tone
When you descended unto death, O life immortal, You destroyed Hades with the splendor of Your divinity. And when You raised the dead from the depths of darkness, all the heavenly powers shouted: O Giver of life, Christ our God, glory to You.
Third Tone
Let the heavens rejoice and earth be glad, for the Lord has shown the power of His reign: He has conquered death by death, and become the first born of the dead. He has delivered us from the depths of Hades; and has granted to the world great mercy.
Fourth Tone
The joyful news of Your resurrection was told to the women disciples of the Lord by the angel. Having thrown off the ancestral curse, and boasting, they told the Apostles: death has been vanquished, Christ our God is risen, granting to the world great mercy.
Fifth Tone
To the Word, coeternal with the Father and the Spirit, born of the Virgin for our salvation, let us, the faithful, give praise and worship. Of His own will He mounted the cross in the flesh, He suffered death, and raised the dead by His glorious resurrection.
Sixth Tone
The heavenly powers appeared at Your tomb, and those guarding it became like dead. Mary stood at Your grave seeking Your pure body. You stripped the power of hades, not touched by its corruption. You met the virgin woman, as one who grants life. O Lord, who rose from the dead, glory to You.
Seventh Tone
By Your cross You destroyed death, and to the thief You opened paradise. You transformed the sorrow of the Myrrhbearers, and commanded the Apostles to proclaim that You have risen from the dead, Christ our God, granting to the world great mercy.
Eighth Tone
From on high You descended, O merciful Lord, and accepted the three-day burial to free us from our passions. Glory to You, O Lord, our life and our resurrection.

[1] On weekdays we sing (“who are wondrous among Your saints”).
[2] On weekdays we sing: (“who are wondrous among Your saints”), while the Feasts of the Lord have their own Entrance Hymns.
[3] Omitted during weekday Liturgies.
[4] During the Paschal period, the priest says instead “Christ is risen ...”