Order of the Divine Liturgy
The Priest, fully vested proceeds to the Table of Preparation called "Prothesis" of "Proskomide." The Prothesis Table is always located inside the Sanctuary and usually on the wall to the left of the Altar Table. The Proskomide is the preparation of the Holy Gifts, the Bread and Wine for theDivine Liturgy. (The Prothesis depicts the birthplace of our Lord Jesus.)
The Priest, using a Lance (signifying the lance used by the guard to pierce our Lord's side when on the Cross), cuts the center square of the Prosporon (bread) or Oblation Loaf, and recites the Prophet Isaiah's words:
"He was led as a sheep to the slaughter. And as a lamb before the shearer is dumb, He opens not his mouth. In his humiliation justice was denied Him. Who shall declare His generation? For His life is raised from the earth." (Isaiah, Chapter 53, Verses 7-8)
The Priest elevates the "Prosforon" or Oblation Loaf to commence the "Proskomidi". In his right hand he holds the Lance.
Placing the square, face down on the Diskarion (Platen, Dish), the Priest carves crosswise without cutting the segments through and says:
Sacrificed is the Lamb of God, the Son of the Father, Who takes away the sin of the world for the life of the world and for its salvation.
(John, Chapter 1, Verse 29; I John, Chapter 2, Verse 2)
As a reminder of how a soldier pierced His side, the Priest thrusts the lance into the face of the square of bread reciting:
And one of the soldiers pierced His side with a spear, and immediately there came out blood and water. And he who saw it (Saint John) bore witness and his witness is true. (John, Chapter 19, Verses 34-35)
Saying this, the Priest pours into the Holy Chalice wine and water, since the Bible states that blood and water ran down His side when He was pierced by the spear of a soldier. The Priest blesses the Chalice and recites:
Blessed is the union of the Holy, now and for ever, and from all Ages to all Ages.
A triangular form of bread, is then carved from the left side to the square, and placed on the left of the Amnos or Host on the Diskarion (Paten). This is in honor and memory of the blessed Mother of God, and ever-Virgin Mary. The prophetic words recited are:
On Thy right hand stood the Queen, arrayed in gold in wrought with many colors. (Psalm 45, Verse 9)
From the right to the opening of the center of the Bread, nine pieces are removed and placed on the right of the Host on the Diskarion. Those are in honor and memory of:
1) The Archangels and Bodiless Powers,
2) Saint John the Baptist and the Prophets,
3) The Apostles,
4) The Holy Fathers and Prelates,
5) The Holy Martyrs,
6) The Holy, God-bearing Fathers and Mothers,
7) The wonder-working and unmercenary Doctors (Anargyroi),
8) Saints Joachim and Anna,
9) Saint John the Chrysostom or Saint Basil the Great, depending on whose Liturgy is being celebrated on the particular day.
The Priest, fully vested proceeds to the Table of Preparation called "Prothesis" of "Proskomide." The Prothesis Table is always located inside the Sanctuary and usually on the wall to the left of the Altar Table. The Proskomide is the preparation of the Holy Gifts, the Bread and Wine for theDivine Liturgy. (The Prothesis depicts the birthplace of our Lord Jesus.)
The Priest, using a Lance (signifying the lance used by the guard to pierce our Lord's side when on the Cross), cuts the center square of the Prosporon (bread) or Oblation Loaf, and recites the Prophet Isaiah's words:
"He was led as a sheep to the slaughter. And as a lamb before the shearer is dumb, He opens not his mouth. In his humiliation justice was denied Him. Who shall declare His generation? For His life is raised from the earth." (Isaiah, Chapter 53, Verses 7-8)
The Priest elevates the "Prosforon" or Oblation Loaf to commence the "Proskomidi". In his right hand he holds the Lance.
Placing the square, face down on the Diskarion (Platen, Dish), the Priest carves crosswise without cutting the segments through and says:
Sacrificed is the Lamb of God, the Son of the Father, Who takes away the sin of the world for the life of the world and for its salvation.
(John, Chapter 1, Verse 29; I John, Chapter 2, Verse 2)
As a reminder of how a soldier pierced His side, the Priest thrusts the lance into the face of the square of bread reciting:
And one of the soldiers pierced His side with a spear, and immediately there came out blood and water. And he who saw it (Saint John) bore witness and his witness is true. (John, Chapter 19, Verses 34-35)
Saying this, the Priest pours into the Holy Chalice wine and water, since the Bible states that blood and water ran down His side when He was pierced by the spear of a soldier. The Priest blesses the Chalice and recites:
Blessed is the union of the Holy, now and for ever, and from all Ages to all Ages.
A triangular form of bread, is then carved from the left side to the square, and placed on the left of the Amnos or Host on the Diskarion (Paten). This is in honor and memory of the blessed Mother of God, and ever-Virgin Mary. The prophetic words recited are:
On Thy right hand stood the Queen, arrayed in gold in wrought with many colors. (Psalm 45, Verse 9)
From the right to the opening of the center of the Bread, nine pieces are removed and placed on the right of the Host on the Diskarion. Those are in honor and memory of:
1) The Archangels and Bodiless Powers,
2) Saint John the Baptist and the Prophets,
3) The Apostles,
4) The Holy Fathers and Prelates,
5) The Holy Martyrs,
6) The Holy, God-bearing Fathers and Mothers,
7) The wonder-working and unmercenary Doctors (Anargyroi),
8) Saints Joachim and Anna,
9) Saint John the Chrysostom or Saint Basil the Great, depending on whose Liturgy is being celebrated on the particular day.
Taking the Asteris, shaped in a cross (The Asterisk symbolizes the star), which will protect the pieces of bread from the veil used to cover the Diskarion, the Priest places it on the Diskarion saying:
And the star came and stood over the place where the young child was. (Matthew, Chapter 2, Verse 9)
Placing the veil (Kalymma) over the Diskarion on top of the Asterisk, the Priest says:
The Lord hath reigned, He hath clothed Himself with majesty; the Lord hath clothed Himself with might, and hath girded Himself. (Psalm 93, Verse 1)
Placing the second veil over the Chalice, he says:
Thy virtue hath covered the Heavens, O Christ, and the earth is full of Thy praise."
After this, the Priest takes the large veil called "Aera" and places it over both the Diskarion and Chalice and recites:
Shelter us in the shelter of Thy wings; drive away from us every enemy and foe; make our life peaceful; O Lord, have mercy on us and on Thy world, and save our souls, for Thou art good and lovest mankind.
The Priest continues with the Prayer:
Blessed is our God, Who has thus willed, now and for ever, and from all Ages to all Ages.
For this Holy Oblation let us pray to the Lord. Lord have mercy.
Prayer of the Prothesis:
O God our God, Who has sent the Heavenly Bread, the Food of the whole world, our Lord and God Jesus Christ, as our Savior, Redeemer and Benefactor to bless and sanctify us, bless Thou this offering and accept it on Thy Heavenly Altar. Remember those who have offered it, and those for whom it is offered, as Thou art good and the lover of all, and keep us uncondemned in the celebration of Thy Divine Mysteries; for sanctified and glorified is Thy most honorable and majestic Name, of the Father, and of the Son, and of the Holy Spirit; now and for ever and from all Ages to all Ages. Amen.
Closing Prayer of the Prothesis:
Glory to Thee, O Christ our God and our Hope, Glory to Thee. May He, Who was born in a cave and lay in a manger for our salvation, Christ our true God, through the intercessions of His all-immaculate and all-blameless Mother and of all the Saints, have mercy on us and save us, for as much as He is good and loveth mankind." "Through the prayers of our Holy Fathers, O Lord, Jesus Christ, our God, have mercy on us and save us. Amen.
The Prothesis or preparation, although not seen by the Faithful, is the first part of the Divine Liturgy. The visible part of the Liturgy commences with the "Liturgy of the Catechumens."
Proskomide - video of this entire service from Saint George Greek Orthodox Cathedral
Vesting of Clergy
Before the "Orthros" or Matins (morning prayer), the Priest prepares himself for the Divine Liturgy by special prayers recited outside the Iconostasion (Altar Screen) before the Royal Doors. After paying his respects by kissing the Holy Icons of the Iconostasion, he enters the Sanctuary through the North Door saying:
I will enter Thy House, and in Thy fear, I will worship toward Thy Holy Temple.
Having entered the Sanctuary, the Priest wears his Vestments. The Liturgical vestments come from the days of the first priests in the Old Testament. The purpose of vestments were "for glory and for beauty" (Ex 28:2 & 40), to enable the leaders for "ministering in the holy place" (Ex 35:19, 39:1, 41), "that they may serve Me as priests" (Ex 28:4, 41). Decorating of vestments comes from Old Testament time as well when the garments were bejeweled and made of beautifully colored "fine linen," skillfully worked," and embroidered with needlework (Ex 28:6, 36, 39), with bells of gold (Ex 28:33), and with a plate of gold engraved with the inscription "Holy is the Lord" (Ex 28:36). They also prefigure our deification (2 Peter 1:4) where we "put off this lowly body and shine brighter than the sun as revealed in Christ's divine light at the Transfiguration" (Philippians 2:20-21).
For each ofthe five (5) pieces a special prayer is recited:
1. STICHARION:
The Sticharion is the inner garment, reaching to the floor. It signifies the purity of heart that should be inseparable from the Priestly Office. It states Christ's purity and illumination as well as the purity and brightness of the Holy Angels. Worn as the undermost vestment by bishops and priests, it is usually made from a simple white or gold fabric. It is worn as an outer vestment by deacons and subdeacons when it is usually more decorated. It is open down the sides but held shut with baubles or buttons. Some jurisdictions still call the sticharion which the deacon wears a dalmatikon in accordance with the terminology the universal Church used at the time of its introduction in the fourth century. It is also worn as the outer garment by acolytes. It usually has a cross embroidered or appliquéd to the center of the back, between the shoulder blades. The following prayer is said when vesting:
My soul shall exalt in the Lord, for He has endued me with the robe of salvation, and with the garment of joy has He clothed me. He has set a crown on my head like a bridegroom, and like a bride He has adorned me with comeliness (Isaiah Chapter 61, Verse 10).
And the star came and stood over the place where the young child was. (Matthew, Chapter 2, Verse 9)
Placing the veil (Kalymma) over the Diskarion on top of the Asterisk, the Priest says:
The Lord hath reigned, He hath clothed Himself with majesty; the Lord hath clothed Himself with might, and hath girded Himself. (Psalm 93, Verse 1)
Placing the second veil over the Chalice, he says:
Thy virtue hath covered the Heavens, O Christ, and the earth is full of Thy praise."
After this, the Priest takes the large veil called "Aera" and places it over both the Diskarion and Chalice and recites:
Shelter us in the shelter of Thy wings; drive away from us every enemy and foe; make our life peaceful; O Lord, have mercy on us and on Thy world, and save our souls, for Thou art good and lovest mankind.
The Priest continues with the Prayer:
Blessed is our God, Who has thus willed, now and for ever, and from all Ages to all Ages.
For this Holy Oblation let us pray to the Lord. Lord have mercy.
Prayer of the Prothesis:
O God our God, Who has sent the Heavenly Bread, the Food of the whole world, our Lord and God Jesus Christ, as our Savior, Redeemer and Benefactor to bless and sanctify us, bless Thou this offering and accept it on Thy Heavenly Altar. Remember those who have offered it, and those for whom it is offered, as Thou art good and the lover of all, and keep us uncondemned in the celebration of Thy Divine Mysteries; for sanctified and glorified is Thy most honorable and majestic Name, of the Father, and of the Son, and of the Holy Spirit; now and for ever and from all Ages to all Ages. Amen.
Closing Prayer of the Prothesis:
Glory to Thee, O Christ our God and our Hope, Glory to Thee. May He, Who was born in a cave and lay in a manger for our salvation, Christ our true God, through the intercessions of His all-immaculate and all-blameless Mother and of all the Saints, have mercy on us and save us, for as much as He is good and loveth mankind." "Through the prayers of our Holy Fathers, O Lord, Jesus Christ, our God, have mercy on us and save us. Amen.
The Prothesis or preparation, although not seen by the Faithful, is the first part of the Divine Liturgy. The visible part of the Liturgy commences with the "Liturgy of the Catechumens."
Proskomide - video of this entire service from Saint George Greek Orthodox Cathedral
Vesting of Clergy
Before the "Orthros" or Matins (morning prayer), the Priest prepares himself for the Divine Liturgy by special prayers recited outside the Iconostasion (Altar Screen) before the Royal Doors. After paying his respects by kissing the Holy Icons of the Iconostasion, he enters the Sanctuary through the North Door saying:
I will enter Thy House, and in Thy fear, I will worship toward Thy Holy Temple.
Having entered the Sanctuary, the Priest wears his Vestments. The Liturgical vestments come from the days of the first priests in the Old Testament. The purpose of vestments were "for glory and for beauty" (Ex 28:2 & 40), to enable the leaders for "ministering in the holy place" (Ex 35:19, 39:1, 41), "that they may serve Me as priests" (Ex 28:4, 41). Decorating of vestments comes from Old Testament time as well when the garments were bejeweled and made of beautifully colored "fine linen," skillfully worked," and embroidered with needlework (Ex 28:6, 36, 39), with bells of gold (Ex 28:33), and with a plate of gold engraved with the inscription "Holy is the Lord" (Ex 28:36). They also prefigure our deification (2 Peter 1:4) where we "put off this lowly body and shine brighter than the sun as revealed in Christ's divine light at the Transfiguration" (Philippians 2:20-21).
For each ofthe five (5) pieces a special prayer is recited:
1. STICHARION:
The Sticharion is the inner garment, reaching to the floor. It signifies the purity of heart that should be inseparable from the Priestly Office. It states Christ's purity and illumination as well as the purity and brightness of the Holy Angels. Worn as the undermost vestment by bishops and priests, it is usually made from a simple white or gold fabric. It is worn as an outer vestment by deacons and subdeacons when it is usually more decorated. It is open down the sides but held shut with baubles or buttons. Some jurisdictions still call the sticharion which the deacon wears a dalmatikon in accordance with the terminology the universal Church used at the time of its introduction in the fourth century. It is also worn as the outer garment by acolytes. It usually has a cross embroidered or appliquéd to the center of the back, between the shoulder blades. The following prayer is said when vesting:
My soul shall exalt in the Lord, for He has endued me with the robe of salvation, and with the garment of joy has He clothed me. He has set a crown on my head like a bridegroom, and like a bride He has adorned me with comeliness (Isaiah Chapter 61, Verse 10).
EPITRACHELION:
The Epitrachelion (stole: meaning "on the neck") signifies the outpouring of Grace from Above on the Priest. It also symbolizes the Cross carried by our Lord upon His shoulders. A church service cannot be celebrated without it. It denotes the balance, weight and responsibility that priests have for all our souls. The tassels that hang at the lower part of the Stole represent our souls that hang on the Spiritual Fathers neck.
Blessed is God, Who pours His grace on His Priests, like the balm on the head, that ran down the beard, even Aaron's beard, down to the skirts of his garment (Psalm 133, Verse 2).
3. ZONE:
The Zoni (Belt) is worn over the Sticharion and Epitrachelion.This girding shows a Priest's readiness for service and the strength he receives from the Holy Spirit to succeed in his mission.
Blessed is God Who girds me with strength, and makes my way perfect(Psalm 133, Verse 2).
4. EPIMANIKA:
The Epimanika (2 Pieces - Cuffs) symbolize God's creative hands and His omnipotence. The cords which tie them represent the rope with which the Lord was tied.
Putting on the first Epimanika - right cuff this prayer is said"
Thy right hand, O Lord, is glorified in strength. Thy right hand, O Lord, hast shattered the enemy, and through the multitude of Thy glory Thou hast crushed Thine adversaries (Exodus Chapter 15, Verses 6-7).
Putting on the second Epimanika - left cuff the following prayer is recited.
Thy hands have made me and molded me; given me understanding, and I will learn Thy Commandments (Psalm 119, Verse 73).
5. PHELONION
(Chasuble - The outer vestment in form of cape):
The Phelonion signifies the crimson Robe, with which the soldier clothed our Lord Jesus to mock Him while he was in the Praetorium.
Let Thy Priest be clothed with righteousness; and let Thy Saints shout for joy, always, now and ever, and to the ages of ages. Amen. (Psalm 132, Verse 9)
Preparing to wear each of these parts of his Vestments, the Priest blesses them with the sign of the cross and kisses them. He then washes his hands to signify his cleanliness, praying:
I will wash my hands among the innocent, and so will I go round Thine Altar, O Lord (Psalm 26, Verse 6).
Vested and completing the Proskomide, the Priest is prepared to begin the Divine Liturgy.
Blessed is the Kingdom
To begin the Divine Liturgy the priest lifts the Holy Gospel book and makes the sign of the cross over the Altar saying,
Blessed is the kingdom of the Father, Son and of the Holy Spirit, now and ever, and unto the ages of ages.
Those attending should bow their heads deep and low, making the sign of the cross, seeking the blessing of the Trinitarian God.
In the Orthodox faith we worship the Trinitarian God, one in essence but of three persons: The Father, the Son, and the Holy Spirit.
This is one of the most fundamental dogmas of the Church. The three distinct persons who are yet one have the following features:
The Father is Unbegotten
The Son is Begotten of the Father
The All-Holy Spirit proceeds from the Father
"The Father is the Decision–Maker, the Son is the One who materializes, and the Holy Spirit perfects all the works," says Saint Athanasios the Great.
In opening the Liturgy, the Priest is acknowledging the great mystery of the triune nature of God. We cannot know God in His essence because He is our creator, so we must accept this mystery. Our worship that we are beginning together is sacred and mystical. It is based on a inheritance that is holy, handed down to us by the Apostles and the Church Fathers.
We are also acknowledging with exclamation the blessing of the Kingdom of the Father, the Son, and the Holy Spirit. The Kingdom of God embraces the entire world, here on earth, and in Heaven. We are in the Church here on earth (the Church Militant) and now joining with the Church in Heaven (the Church Triumphant). We are coming together in our worship, Heaven and earth, Humans and angelic powers, all the saints, joining in communion for the worship of God.
In the Divine Liturgy, the Kingdom of this triune God is revealed in its total splendor. When we join in prayer and hymn, we exclaim in communion with God, one another, earthly and heavenly beings, our gratefulness to God.
How often in our daily lives do we forget about the nature of God's Kingdom. Here in the Liturgy we are reunited all together in His Kingdom.
It is important to make sure you are present at this first exclamation given by the Priest to share in this blessing. As we purposefully prepare to come to the Church, dressed with respect, entering the Church in reverence, lighting a candle and venerating the icons, we then enter into the nave, a sacred space. We humble ourselves to embrace God and His entire Kingdom.
The Divine Liturgy is much more than a service, a presentation, or a performance. We need to make great effort to be on time. We would not think of coming to the theater or to work late, and this is so much more important than either of these.
Litany of Peace
Everyone who comes to the Church to participate in the Divine Liturgy is one who has a soul longing for God knowing that they are sinners. The Church is like a spiritual hospital where we come for our spiritual healing. The service starts with petitions to God seeking His help.
The Litany of Peace is the first set of petitions, or prayers, that we offer together in the Divine Liturgy. They include concerns for everyone.
These prayers are for all to pray. This prayer is led by the Deacon or the Priest if there is no Deacon. The Deacon will come out onto the solea (if they are said by the Priest he will say them standing in the front of the Altar facing towards the east as is customary in prayer).
In the first petition, the Deacon calls the congregation to pray by intoning:
In peace, let us pray to the Lord.
Peace is an absolute pre-requisite for the full and complete appreciation of the Divine Liturgy. Without peace of mind and heart we are not worthy to stand before the Altar of God, to beg forgiveness and offer our thanks.
As we know, our Lord, after His Resurrection, appeared before His Apostles, saying: "Peace be unto you." (John, Chapter 20, Verse 21)
In Matthew 5:23-24, our Lord commands, that if we come before the Altar to offer our gift and remember that we are not at peace with someone, we should leave the gift at the Altar, return and make our peace with our fellow man, then come to the Altar, present the gift, and only then will it be acceptable and beneficial to us.
It is with a complete serenity of heart and mind that we must attend the Divine Liturgy; only then do our prayers have meaning. With this peace the Deacon recites the first petition which also call for peace.
For the peace from above and for the salvation of our souls...
For the peace of the whole world, the welfare of the holy churches of God, and for the union of all....
Peace is the fundamental thing we need to stand before God. We need to be peaceful in our inner-selves, and among ourselves: our family, our friends and our relatives. If our hearts are not peaceful this means they are filled with difference, malice, hatred and hardness. In such a state we cannot make the holy bread, properly celebrate the Divine Liturgy, or partake of Holy Communion. To have this peace we must live a life of repentance (see 10 Points for an Orthodox Way of Life). If appropriate, this is why it is customary for us to have confession before the Liturgy. Now days it is acceptable to only have confession a couple times a year and make a private confession before coming to the Church.
The Deacon continues with the following petitions.
For this holy temple and for those who enter it with faith, reverence and the fear of God...
For our Bishop, the priesthood and diaconate in Christ, for all the people and clergy...
For the President of our country, all civil authorities and for our armed forces...
For our city, all cities and our country, and for all the faithful dwelling in them...
For seasonable weather and the abundance of the fruits of the earth and for peaceful times...
For deliverance from all affliction, wrath, danger and distress...
Help us and save us...
Each of these petition is answered by everyone saying, "Lord have Mercy" - Kyrie Eleyson" We were instructed to do this by the Apostles as is recorded in the Apostolic Injunctions, because in each of us dwells the Kingdom of Heaven and we know that we are sinful. When we ask for mercy we ask for His Kingdom to rule in us. Jesus told us, "but seek first the Kingdom of God... and all these things shall be given to you" (Matt 6:33) God's mercy is the force of the Divine Kingdom. God listens to our plea for mercy when we are sincere and repentant. It is through God's mercy that we will be saved. This is why you are asked to say this simple pray so frequently during the Divine Liturgy.
The petitions end with the following:
Commemorating our most holy, most pure, most blessed and glorious Lady Theotokos and Ever-Virgin Mary with all the saints, let us commit ourselves and each other, and our whole life to Christ our God.
When we remember the Most Holy Theotokos we should also make our cross. Mary has an exalted place in the Church because of what she was prepared for and called to do for us. It was through her womb that God took on flesh. She lived a most virtuous life without sin even though she was born like us with the tendency to sin. Saint Gregory Palamas goes so far as to say, "No one can approach God, but only through the intercessions of the Most-Holy Theotokos, through the One who gave birth to the Savior, our Lord Jesus Christ."
As these prayers are read, think of people and situations that could benefit with God's help.
Antiphons
The Epitrachelion (stole: meaning "on the neck") signifies the outpouring of Grace from Above on the Priest. It also symbolizes the Cross carried by our Lord upon His shoulders. A church service cannot be celebrated without it. It denotes the balance, weight and responsibility that priests have for all our souls. The tassels that hang at the lower part of the Stole represent our souls that hang on the Spiritual Fathers neck.
Blessed is God, Who pours His grace on His Priests, like the balm on the head, that ran down the beard, even Aaron's beard, down to the skirts of his garment (Psalm 133, Verse 2).
3. ZONE:
The Zoni (Belt) is worn over the Sticharion and Epitrachelion.This girding shows a Priest's readiness for service and the strength he receives from the Holy Spirit to succeed in his mission.
Blessed is God Who girds me with strength, and makes my way perfect(Psalm 133, Verse 2).
4. EPIMANIKA:
The Epimanika (2 Pieces - Cuffs) symbolize God's creative hands and His omnipotence. The cords which tie them represent the rope with which the Lord was tied.
Putting on the first Epimanika - right cuff this prayer is said"
Thy right hand, O Lord, is glorified in strength. Thy right hand, O Lord, hast shattered the enemy, and through the multitude of Thy glory Thou hast crushed Thine adversaries (Exodus Chapter 15, Verses 6-7).
Putting on the second Epimanika - left cuff the following prayer is recited.
Thy hands have made me and molded me; given me understanding, and I will learn Thy Commandments (Psalm 119, Verse 73).
5. PHELONION
(Chasuble - The outer vestment in form of cape):
The Phelonion signifies the crimson Robe, with which the soldier clothed our Lord Jesus to mock Him while he was in the Praetorium.
Let Thy Priest be clothed with righteousness; and let Thy Saints shout for joy, always, now and ever, and to the ages of ages. Amen. (Psalm 132, Verse 9)
Preparing to wear each of these parts of his Vestments, the Priest blesses them with the sign of the cross and kisses them. He then washes his hands to signify his cleanliness, praying:
I will wash my hands among the innocent, and so will I go round Thine Altar, O Lord (Psalm 26, Verse 6).
Vested and completing the Proskomide, the Priest is prepared to begin the Divine Liturgy.
Blessed is the Kingdom
To begin the Divine Liturgy the priest lifts the Holy Gospel book and makes the sign of the cross over the Altar saying,
Blessed is the kingdom of the Father, Son and of the Holy Spirit, now and ever, and unto the ages of ages.
Those attending should bow their heads deep and low, making the sign of the cross, seeking the blessing of the Trinitarian God.
In the Orthodox faith we worship the Trinitarian God, one in essence but of three persons: The Father, the Son, and the Holy Spirit.
This is one of the most fundamental dogmas of the Church. The three distinct persons who are yet one have the following features:
The Father is Unbegotten
The Son is Begotten of the Father
The All-Holy Spirit proceeds from the Father
"The Father is the Decision–Maker, the Son is the One who materializes, and the Holy Spirit perfects all the works," says Saint Athanasios the Great.
In opening the Liturgy, the Priest is acknowledging the great mystery of the triune nature of God. We cannot know God in His essence because He is our creator, so we must accept this mystery. Our worship that we are beginning together is sacred and mystical. It is based on a inheritance that is holy, handed down to us by the Apostles and the Church Fathers.
We are also acknowledging with exclamation the blessing of the Kingdom of the Father, the Son, and the Holy Spirit. The Kingdom of God embraces the entire world, here on earth, and in Heaven. We are in the Church here on earth (the Church Militant) and now joining with the Church in Heaven (the Church Triumphant). We are coming together in our worship, Heaven and earth, Humans and angelic powers, all the saints, joining in communion for the worship of God.
In the Divine Liturgy, the Kingdom of this triune God is revealed in its total splendor. When we join in prayer and hymn, we exclaim in communion with God, one another, earthly and heavenly beings, our gratefulness to God.
How often in our daily lives do we forget about the nature of God's Kingdom. Here in the Liturgy we are reunited all together in His Kingdom.
It is important to make sure you are present at this first exclamation given by the Priest to share in this blessing. As we purposefully prepare to come to the Church, dressed with respect, entering the Church in reverence, lighting a candle and venerating the icons, we then enter into the nave, a sacred space. We humble ourselves to embrace God and His entire Kingdom.
The Divine Liturgy is much more than a service, a presentation, or a performance. We need to make great effort to be on time. We would not think of coming to the theater or to work late, and this is so much more important than either of these.
Litany of Peace
Everyone who comes to the Church to participate in the Divine Liturgy is one who has a soul longing for God knowing that they are sinners. The Church is like a spiritual hospital where we come for our spiritual healing. The service starts with petitions to God seeking His help.
The Litany of Peace is the first set of petitions, or prayers, that we offer together in the Divine Liturgy. They include concerns for everyone.
These prayers are for all to pray. This prayer is led by the Deacon or the Priest if there is no Deacon. The Deacon will come out onto the solea (if they are said by the Priest he will say them standing in the front of the Altar facing towards the east as is customary in prayer).
In the first petition, the Deacon calls the congregation to pray by intoning:
In peace, let us pray to the Lord.
Peace is an absolute pre-requisite for the full and complete appreciation of the Divine Liturgy. Without peace of mind and heart we are not worthy to stand before the Altar of God, to beg forgiveness and offer our thanks.
As we know, our Lord, after His Resurrection, appeared before His Apostles, saying: "Peace be unto you." (John, Chapter 20, Verse 21)
In Matthew 5:23-24, our Lord commands, that if we come before the Altar to offer our gift and remember that we are not at peace with someone, we should leave the gift at the Altar, return and make our peace with our fellow man, then come to the Altar, present the gift, and only then will it be acceptable and beneficial to us.
It is with a complete serenity of heart and mind that we must attend the Divine Liturgy; only then do our prayers have meaning. With this peace the Deacon recites the first petition which also call for peace.
For the peace from above and for the salvation of our souls...
For the peace of the whole world, the welfare of the holy churches of God, and for the union of all....
Peace is the fundamental thing we need to stand before God. We need to be peaceful in our inner-selves, and among ourselves: our family, our friends and our relatives. If our hearts are not peaceful this means they are filled with difference, malice, hatred and hardness. In such a state we cannot make the holy bread, properly celebrate the Divine Liturgy, or partake of Holy Communion. To have this peace we must live a life of repentance (see 10 Points for an Orthodox Way of Life). If appropriate, this is why it is customary for us to have confession before the Liturgy. Now days it is acceptable to only have confession a couple times a year and make a private confession before coming to the Church.
The Deacon continues with the following petitions.
For this holy temple and for those who enter it with faith, reverence and the fear of God...
For our Bishop, the priesthood and diaconate in Christ, for all the people and clergy...
For the President of our country, all civil authorities and for our armed forces...
For our city, all cities and our country, and for all the faithful dwelling in them...
For seasonable weather and the abundance of the fruits of the earth and for peaceful times...
For deliverance from all affliction, wrath, danger and distress...
Help us and save us...
Each of these petition is answered by everyone saying, "Lord have Mercy" - Kyrie Eleyson" We were instructed to do this by the Apostles as is recorded in the Apostolic Injunctions, because in each of us dwells the Kingdom of Heaven and we know that we are sinful. When we ask for mercy we ask for His Kingdom to rule in us. Jesus told us, "but seek first the Kingdom of God... and all these things shall be given to you" (Matt 6:33) God's mercy is the force of the Divine Kingdom. God listens to our plea for mercy when we are sincere and repentant. It is through God's mercy that we will be saved. This is why you are asked to say this simple pray so frequently during the Divine Liturgy.
The petitions end with the following:
Commemorating our most holy, most pure, most blessed and glorious Lady Theotokos and Ever-Virgin Mary with all the saints, let us commit ourselves and each other, and our whole life to Christ our God.
When we remember the Most Holy Theotokos we should also make our cross. Mary has an exalted place in the Church because of what she was prepared for and called to do for us. It was through her womb that God took on flesh. She lived a most virtuous life without sin even though she was born like us with the tendency to sin. Saint Gregory Palamas goes so far as to say, "No one can approach God, but only through the intercessions of the Most-Holy Theotokos, through the One who gave birth to the Savior, our Lord Jesus Christ."
As these prayers are read, think of people and situations that could benefit with God's help.
Antiphons
Immediately after the Litany of Peace there are hymns sung. They are called antiphons. Originally, they were sung by two chanters or choirs one on each side alternating. The word "antiphon" literally means "opposing voices." This was a tradition that came from the Hebrews and the Old Testament times. These hymns are from the Psalms. Today many only sing the refrains. All are encouraged to sing along and participate.
The first Antiphon is about the Virgin Mary.
By the intercessions of the Theotokos, Savior, save us.
We all feel that many times we are not worthy to lift up our heads and pray to God. Therefore we ask the Mother Mary to intercede for us and pray for us, because she, being close to her Son and God, can speak in our behalf. This is the meaning of the first Antiphon; that through her intercessions she may help us so we may be saved.
The second is about Jesus Christ.
Save us, O Son of God who rose from the dead, to You we sing: Alleluia.
Having all our hopes in the Grace of our Lord, who was risen from the dead, that He will save us, we sing in His praise, Alleluia. "Alleluia" is a Hebrew word, which the Christian Church adopted, and means: "Praise be unto God."
There is a short petition made after each of these by the deacon.
The last antiphon:
"O Only-Begotten Son and Word of God, although immortal You humbled Yourself for our salvation, taking flesh from the most Holy Theotokos and Ever-Virgin Mary, and without change becoming Man; O 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."
This poetic masterpiece is said to have been composed about fourteen hundred (1,400) years ago by the great Byzantine Emperor Justinian, who also built the Saint Sophia Cathedral in Constantinople. This 3rd Antiphon in theological terms explains the supernatural Birth of our Lord, defines His two distinct Natures, and declares that He is the second person of the Holy Trinity.
All the service is chanted or sung. Here is a comment from Saint John Chrysostom on the way we should chant in the Church.
"Every time we chant, in order to attract the Grace of God, it is not essential and entirely necessary for the melody to be in accordance with the rules of the melody (we would say with the rules of byzantine music). there should be harmony, in fact there should abe sweet melody––they are essential––nevertheless what is needed above all is for our hearts to be "broken and humbled", so that our chanting would identify with, would become one voice with the angelic hymns and doxologies. And if the one who is chanting is young or old, and if he is someone who cannot sing, and if he is someone who does not have the slightest idea about melody and rhythm, it is not a sin. In Divine Worship there is a different need: For our souls to be vigilant. Our mind should not fall asleep, but should be filled with divine light. Our hearts should beat with compunction. Out thoughts should be robust, vigorous and finally, our conscience should be clear and without guilt. If our inner person is distinguished by all of these, little emphasis should be placed on a voice that is bad or out of tune or husky."
There are no musical instruments used in the Orthodox service. Saint John Chrysostom tells us,
"The faithful Christians who attends Church services in the right way, is a God-created instrument, that, if his soul preserves it without any guilt, clean and spotless, then it is by all means ready to glorify the all-holy triune name of its God and Creator.
The holy hymns and the chanting that causes compunction, are being born by the soul's devoutness, are being fed by its good conscience, and are being accepted by the same All-Holy Triune God in the treasures of Heaven.
The chanting is for the most from the heart and then of the mouth and vocal cords."
Small Entrance
At this point of the service you will see the altar boys coming out of the north door with candles or lanterns and following them the priest and the deacon carrying the Gospel book. This is called the small entrance. When you see this, you are being joined with a multitude of angels visually represented by the altar boys candles. Then, together with these angelic hosts, we welcome the Lord's entrance into the world and into our hearts.
Historically the Divine Liturgy began with the entrance of the Gospel book which was kept in a separate room or vault in the portico of the church, which contained all the valuables that were to be used in the Church during the Services. Amongst these valuables, of course, was the Book of the Gospels "Evangelion." This room or vault, was known as the "Skevofilakion", a composite Greek word meaning the guarding-pace of the implements or articles. These books were also hand copied and very valuable. This was changed in the 7th century and the Gospel was kept on the altar, signifying a more secure period for the Church.
The deacon carries the Gospel in a way that covers his face. This represents the coming of the Lord.
The Priest recites the following prayer:
O Master, Lord our God, Who hast appointed in Heaven legions and Hostsof Angels and Archangels for the service of Thy Glory, grant that with our entrance there may be an entrance of Holy Angels serving with usand glorifying Thy goodness; for to Thee are due all glory, honor, and worship; to the Father, and to the Son, and to the Holy Spirit; now and for ever and from all Ages to all Ages. Amen."
During the Divine Liturgy we are joined with a multitude of angels who come down from Heaven who partcipate with us in the celebration. This is just like they came to Bethlehem at the time of the birth of Jesus Christ. Saint John Chrysostom testifies to this He says, "The had gathered around me escorting me to the small entrance. And something more awesome: I was deemed worthy to be carried up and to be offered their help to perform the Entrance: Next, I saw them surrendering the Holy Table, bowing their heads with great respect then again standing in silence and at times chanting liturgical hymns together with the chanters, escorting them in such melody..."
Facing the Sanctuary, the Priest blesses and says:
Blessed is the Entrance of Thy Saints: always, now and for ever and from all Ages to all Ages. Amen.
At the completion of the resurrection hymn for this day the deacon raises the Gospel and says,
Wisdom, Let us stand aright.
The congregation sings,
O come, let us worship and fall down before Christ, Save us, O Son of God who rose from the dead, to You we sing: Alleluia
The deacon then places the Gospel on the Altar, on top of the Holy Antimension. Wisdom refers to the Gospel book, which is Jesus Christ, who is the true wisdom. The phrase "stand aright" refers to the faithful. It is as if we are saying like at the time of the nativity of Christ, Behold I bring you good tidings of great joy which will be to all people. Those in attendance can live in the miracle of angelic presence. They can be captured in the ecstasy of the soul.
Following, the Resurrection hymn is sung along with hymns for the saint honored that day and the proper hymn or Kontakion for that feast period or day.
The Thrice Holy Hymn - Trisagion
The first Antiphon is about the Virgin Mary.
By the intercessions of the Theotokos, Savior, save us.
We all feel that many times we are not worthy to lift up our heads and pray to God. Therefore we ask the Mother Mary to intercede for us and pray for us, because she, being close to her Son and God, can speak in our behalf. This is the meaning of the first Antiphon; that through her intercessions she may help us so we may be saved.
The second is about Jesus Christ.
Save us, O Son of God who rose from the dead, to You we sing: Alleluia.
Having all our hopes in the Grace of our Lord, who was risen from the dead, that He will save us, we sing in His praise, Alleluia. "Alleluia" is a Hebrew word, which the Christian Church adopted, and means: "Praise be unto God."
There is a short petition made after each of these by the deacon.
The last antiphon:
"O Only-Begotten Son and Word of God, although immortal You humbled Yourself for our salvation, taking flesh from the most Holy Theotokos and Ever-Virgin Mary, and without change becoming Man; O 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."
This poetic masterpiece is said to have been composed about fourteen hundred (1,400) years ago by the great Byzantine Emperor Justinian, who also built the Saint Sophia Cathedral in Constantinople. This 3rd Antiphon in theological terms explains the supernatural Birth of our Lord, defines His two distinct Natures, and declares that He is the second person of the Holy Trinity.
All the service is chanted or sung. Here is a comment from Saint John Chrysostom on the way we should chant in the Church.
"Every time we chant, in order to attract the Grace of God, it is not essential and entirely necessary for the melody to be in accordance with the rules of the melody (we would say with the rules of byzantine music). there should be harmony, in fact there should abe sweet melody––they are essential––nevertheless what is needed above all is for our hearts to be "broken and humbled", so that our chanting would identify with, would become one voice with the angelic hymns and doxologies. And if the one who is chanting is young or old, and if he is someone who cannot sing, and if he is someone who does not have the slightest idea about melody and rhythm, it is not a sin. In Divine Worship there is a different need: For our souls to be vigilant. Our mind should not fall asleep, but should be filled with divine light. Our hearts should beat with compunction. Out thoughts should be robust, vigorous and finally, our conscience should be clear and without guilt. If our inner person is distinguished by all of these, little emphasis should be placed on a voice that is bad or out of tune or husky."
There are no musical instruments used in the Orthodox service. Saint John Chrysostom tells us,
"The faithful Christians who attends Church services in the right way, is a God-created instrument, that, if his soul preserves it without any guilt, clean and spotless, then it is by all means ready to glorify the all-holy triune name of its God and Creator.
The holy hymns and the chanting that causes compunction, are being born by the soul's devoutness, are being fed by its good conscience, and are being accepted by the same All-Holy Triune God in the treasures of Heaven.
The chanting is for the most from the heart and then of the mouth and vocal cords."
Small Entrance
At this point of the service you will see the altar boys coming out of the north door with candles or lanterns and following them the priest and the deacon carrying the Gospel book. This is called the small entrance. When you see this, you are being joined with a multitude of angels visually represented by the altar boys candles. Then, together with these angelic hosts, we welcome the Lord's entrance into the world and into our hearts.
Historically the Divine Liturgy began with the entrance of the Gospel book which was kept in a separate room or vault in the portico of the church, which contained all the valuables that were to be used in the Church during the Services. Amongst these valuables, of course, was the Book of the Gospels "Evangelion." This room or vault, was known as the "Skevofilakion", a composite Greek word meaning the guarding-pace of the implements or articles. These books were also hand copied and very valuable. This was changed in the 7th century and the Gospel was kept on the altar, signifying a more secure period for the Church.
The deacon carries the Gospel in a way that covers his face. This represents the coming of the Lord.
The Priest recites the following prayer:
O Master, Lord our God, Who hast appointed in Heaven legions and Hostsof Angels and Archangels for the service of Thy Glory, grant that with our entrance there may be an entrance of Holy Angels serving with usand glorifying Thy goodness; for to Thee are due all glory, honor, and worship; to the Father, and to the Son, and to the Holy Spirit; now and for ever and from all Ages to all Ages. Amen."
During the Divine Liturgy we are joined with a multitude of angels who come down from Heaven who partcipate with us in the celebration. This is just like they came to Bethlehem at the time of the birth of Jesus Christ. Saint John Chrysostom testifies to this He says, "The had gathered around me escorting me to the small entrance. And something more awesome: I was deemed worthy to be carried up and to be offered their help to perform the Entrance: Next, I saw them surrendering the Holy Table, bowing their heads with great respect then again standing in silence and at times chanting liturgical hymns together with the chanters, escorting them in such melody..."
Facing the Sanctuary, the Priest blesses and says:
Blessed is the Entrance of Thy Saints: always, now and for ever and from all Ages to all Ages. Amen.
At the completion of the resurrection hymn for this day the deacon raises the Gospel and says,
Wisdom, Let us stand aright.
The congregation sings,
O come, let us worship and fall down before Christ, Save us, O Son of God who rose from the dead, to You we sing: Alleluia
The deacon then places the Gospel on the Altar, on top of the Holy Antimension. Wisdom refers to the Gospel book, which is Jesus Christ, who is the true wisdom. The phrase "stand aright" refers to the faithful. It is as if we are saying like at the time of the nativity of Christ, Behold I bring you good tidings of great joy which will be to all people. Those in attendance can live in the miracle of angelic presence. They can be captured in the ecstasy of the soul.
Following, the Resurrection hymn is sung along with hymns for the saint honored that day and the proper hymn or Kontakion for that feast period or day.
The Thrice Holy Hymn - Trisagion
Holy God, Holy Mighty, Holy Immortal, Have mercy on us. (3 times)
Glory be to the Father and to the Son and to the Holy Ghost. Both now and for ever and from all Ages to all Ages. Amen.
Holy Immortal, have mercy upon us.
With the singing of this hymn the congregation and the hosts of angels are united in praise of our Triune God.The angels are chanting at the heavenly Altar and we here on earth are chanting at the Church Temple altar.
According to the Prophet Isaiah, this hymn is sung by the angels : "I saw the Lord setting on a throne...Above it stood seraphim...And one called to another and said: "Holy, holy, holy is the Lord of hosts[sabaoth]; the while earth is full of His glory!" (Isaiah 6:1-5)
Join in and sing while making the sign of the Cross.
While this hymn is being chanted the priest reads the following beautiful prayer.
O Holy God, Who restest among Thy Saints and art glorified by the Cherubim and praised by the Seraphim with Thrice-holy Voice, and worshipped by all the Host of Heaven; Thou Who hast brought all things out of nothingness into being; Thou Who hast created man in Thine Image and Likeness, and hast adorned him with all Thy favors; Thou Who givest to the suppliant wisdom and prudence and dost not neglect the sinner, but hast set forth the way of repentance unto salvation; Thou Who has accounted us, Thy humble and unworthy servants, worthy to stand at this time before the glory of Thy Holy Altar and to bring to Thee meet adoration and praise; do Thou, Master, accept, even from the mouth of us sinners, the Thrice-holy Hymn and visit us in Thy Righteousness; forgive us all our transgressions, voluntary and involuntary, sanctify our souls and bodies and grant that we may worship Thee in holiness all the days of our life; through the intercessions of Thy Holy Mother and all the Saints, who from the beginning of time have pleased Thee; for Thou, our God, art Holy and to Thee we ascribe glory, to the Father and to the Son and to the Holy Ghost, now and for ever and from all Ages to all Ages. Amen."
History
In 433A.D. when Saint Proclus was Patriarch of Constantinople the city was evacuated due to a series of earthquakes. The citizens established campsites in the outskirts of town and were constantly praying for God to bring an end to this tribulation. As soon as the earth would start shaking they would pray with the words, "Lord Have Mercy." During one prayer service, a boy from the crowd was snatched up into the air by an unseen force and carried up to such a height that he was no longer to be seen by human eyes. Then, whole and unharmed, the child was lowered to the ground and he reported that he heard and he saw the angels glorifying God singing: "Holy God, Holy Mighty, Holy Immortal." All the people began to sing this Trisagion Prayer, adding to it the refrain, "Have mercy on us!" Then the earthquakes stopped.
The Orthodox Church still sings this prayer in divine services to this very day.
Glory be to the Father and to the Son and to the Holy Ghost. Both now and for ever and from all Ages to all Ages. Amen.
Holy Immortal, have mercy upon us.
With the singing of this hymn the congregation and the hosts of angels are united in praise of our Triune God.The angels are chanting at the heavenly Altar and we here on earth are chanting at the Church Temple altar.
According to the Prophet Isaiah, this hymn is sung by the angels : "I saw the Lord setting on a throne...Above it stood seraphim...And one called to another and said: "Holy, holy, holy is the Lord of hosts[sabaoth]; the while earth is full of His glory!" (Isaiah 6:1-5)
Join in and sing while making the sign of the Cross.
While this hymn is being chanted the priest reads the following beautiful prayer.
O Holy God, Who restest among Thy Saints and art glorified by the Cherubim and praised by the Seraphim with Thrice-holy Voice, and worshipped by all the Host of Heaven; Thou Who hast brought all things out of nothingness into being; Thou Who hast created man in Thine Image and Likeness, and hast adorned him with all Thy favors; Thou Who givest to the suppliant wisdom and prudence and dost not neglect the sinner, but hast set forth the way of repentance unto salvation; Thou Who has accounted us, Thy humble and unworthy servants, worthy to stand at this time before the glory of Thy Holy Altar and to bring to Thee meet adoration and praise; do Thou, Master, accept, even from the mouth of us sinners, the Thrice-holy Hymn and visit us in Thy Righteousness; forgive us all our transgressions, voluntary and involuntary, sanctify our souls and bodies and grant that we may worship Thee in holiness all the days of our life; through the intercessions of Thy Holy Mother and all the Saints, who from the beginning of time have pleased Thee; for Thou, our God, art Holy and to Thee we ascribe glory, to the Father and to the Son and to the Holy Ghost, now and for ever and from all Ages to all Ages. Amen."
History
In 433A.D. when Saint Proclus was Patriarch of Constantinople the city was evacuated due to a series of earthquakes. The citizens established campsites in the outskirts of town and were constantly praying for God to bring an end to this tribulation. As soon as the earth would start shaking they would pray with the words, "Lord Have Mercy." During one prayer service, a boy from the crowd was snatched up into the air by an unseen force and carried up to such a height that he was no longer to be seen by human eyes. Then, whole and unharmed, the child was lowered to the ground and he reported that he heard and he saw the angels glorifying God singing: "Holy God, Holy Mighty, Holy Immortal." All the people began to sing this Trisagion Prayer, adding to it the refrain, "Have mercy on us!" Then the earthquakes stopped.
The Orthodox Church still sings this prayer in divine services to this very day.
St. Nicholas Cabasilas on the Trisagion Hymn -
Fr. Dcn. Matthew explores the commentary on the "Holy God…" by the 14th-century Byzantine lay theologian, St Nicholas Cabasilas. What is the significance of this ancient hymn of glorification of the Trinity? This episode features portions of recordings of the hymn by St Anthony’s Monastery, the Monastery of St John the Wonderworker, the Stretennia Men’s Chorus, and St Vladimir’s Orthodox Seminary.
Epistle, Gospel and Sermon
Fr. Dcn. Matthew explores the commentary on the "Holy God…" by the 14th-century Byzantine lay theologian, St Nicholas Cabasilas. What is the significance of this ancient hymn of glorification of the Trinity? This episode features portions of recordings of the hymn by St Anthony’s Monastery, the Monastery of St John the Wonderworker, the Stretennia Men’s Chorus, and St Vladimir’s Orthodox Seminary.
Epistle, Gospel and Sermon
God speaks to us through the Sacred readings. The reading from Holy scripture tellus about Jesus's life and how to follow His teachings. Gopel means "good news." Both the Gosple and the Epistle readings are meant to impsire us withthe good news about God's love for all of us.
First the Epistle is read. The Epistle is a letter that was written by Saint Paul and other apostles and deemed by the Church to be Holy Scripture. At the beginning we are called to be attentive, to listen closely as we are about to hear God's wisdom. Then there is the "prokeimenon." This is a short verse from the Psalms that reveal God's wonders to us. The reading symbolizes the revelation of the divine mysteries by the Prophets and anticipation of the Kingdom of God on earth. Originally it was a whole psalm chanted in antiphons.
Why is that the Epistle comes before the Gospel? We have an answer given by Saint Nicholas Cabasilas:
What is said by the Lord Him self is the most perfect revelation, compared to that which is said by the Apostles. And since we mentioned that way is performed in the Divine Liturgy is revealed gradually, there is an upward, gradual journey that is why as we are moving from lower to higher, we first read the Epistle readings and then the Gospel readings.*
At the end of the Epistle reading we sing, Alleluia, which is an exclamation of joy which is sung majestically, slowly and melodically. Its actual meaning is "Glorify the Lord God!" It is the hymn of the Angels. It arouses our souls so our heart can turn towards heaven.
Before the reading of the Holy Gospel the priest will cense the Holy book read the following prayer.
Shine in our hearts, O Master, Who lovest mankind, the pure light of Thy Divine Knowledge, and open the eyes of our mind to the understanding of Thy Gospel teachings; implant in us also the fear of Thy blessed commandments, that trampling down all desires of the flesh, we may enter upon a spiritual manner of living, both thinking and doing the things which are well-pleasing unto Thee; for Thou art the illumination of our souls and bodies, O Christ our God, and unto Thee we ascribe glory, together with Thine Eternal Father, and Thine All-Holy, Good, and life-giving Spirit, now and for ever, and from all Ages to all Ages. Amen.
Before the Gospel is read the Priest will proclaim,
Wisdom, Stand upright. Let us all hear the Holy Gospel. Peace be to all.
From the ancient times the proper way to offer respect was to stand attentively. This is the proper way of prayer as well. We stand in total silence and respect and listen to the Holy reading from the Holy Gospel in peace.
During the time when the Gospel is being read those entering into the church are to remain attentive in the Narthex and not to enter the nave of the church.
Paul tells us in his letter to the Corinthians (4:3-6) that, often, the Gospel lesson is concealed and incomprehensible because satan has blinded those who are unfaithful and unrepentant. This spiritual darkness is overcome with the Light of the truth of the Gospel. As Saint John the Theologian says,
...light came into the world, and men loved darkness rather than light, because their deeds were evil. For everyone that doeth evil hateth the light, neither cometh to the light , lest his deeds should be reproved. (Jn 3:19-20)
Therefore the priest will ask the Lord to "shine in our hearts" with the "pure light of Thy Divine Knowledge." It is important to read the New Testamenton a daily basis. This is how our soul is illumined and our will strengthened to carry out His will. The knowledge of God leads us to salvation in union with Him.
Saint John of Damascus says,
The Holy Bible with its meditation, elevates our mind and places it on the back of the Divine dove in order to carry us wit its sliver wings to the Son and the Word of God, Who reigns in the Kingdom of Heaven, to the Heir of the Planter of the noetic vineyard!
Here is a story from a monk on Mount Athos.
There were guests coming to see the Abbot of the Monastery and one of his spiritual children informed the Abbot:
" Geronta, they are asking to see you."
"Who?," he replied.
"Three theology teachers from the world."
"And what do they want?," he asked.
"They want you to tell them words of wisdom."
He replied, "Tell them, read the New Testament and the Psalter on a daily basis. They have even forgotten what color these sacred books have! The Gospel says it all. Solves it all. Has all the knowledge, all the wisdom, all the life! You go and tell them that!."
The monk told them what the Gerontas had said and they left in disgrace and in deep thought.**
Following the Gospel reading a sermon is given by the priest to help us understand the readings for this day (often times the sermon today is given just before the Dismissal.) When Jesus sent His diciples into the world to teach to all nations he told them, "An that repentance and remission of sins should be preached in his name among all nations" (Lk 24:47). Apostle Paul preached, "repent and turn to God" (Acts 26:20). This is the preferred main message of the sermon, repent and return to God. The sermon is a continuation of the lesson from the Holy Scripture. It is to help us be illuminated by their teachings.
In the first part of the LIturgy which we are now completing, the Gospel has the first place on the Holy Table. Upon the completion of the reading of the Gospel, it is set aside and the Holy Antimension is unfolded on which the Precious Gifts will be place at the conclusion of the Great entrance.
Cherubic Hymn
We are now beginning The Liturgy of the Faithful, the third and last part of the Divine Liturgy, which commences with the "Great Entrance" while the Choir chants the "Cherubic Hymn."
This final part of the Liturgy begins with the priest chanting:
"Grant, that being ever protected by Thy power, to Thee we may ascribe glory, to the Father, and to the Son, and to the Holy Spirit, now and for ever, and from all Ages to all Ages."
The Priest then unfolds the "Antimension" (meaning: "instead of the table"). On this Antimension we see imprinted the pious Nicodemus and Joseph of Arimathea taking down the Body of Jesus from the Cross. The Antimension usually contains the relics of a Martyr. The Antimension brings us back to the days of the early persecutions, during which the Divine Liturgy was celebrated in various and remote places, catacombs, and so forth, not having one designated Place and Table as we have today. It is the same today, even though we do have established places of worship, we still use the "Antimension" as a reminder that the Church of Christ is not confined to any certain place or section. It also contains the Signature of the Bishop authorizing the conduct of the Divine Liturgy.
The laity begins to sing the Cherubic Hymn:
"Let us, who mystically represent the cherubim and sing the thrice-holy hymn to the life-giving trinity, lay aside all worldly cares, that we may receive the King of all, invisibly escorted by the angelic hosts. Alleluia, alleluia, alleluia."
This hymn invites us to walk with Jesus Christ on the path of martyrdom that leads to the sacrifice on the Cross, setting aside every worldly care we may have. Saint John Chrysostom says, "The soul of a Christian who has not learned how to become alienated from worldly cares during the Divine Liturgy, will never be able to admire the all-heavenly... Mind and heart will not be glorified in splendor by the inconceivable grandeur of the heavenly Altar and the angelic hymns" (P.G. 47, 414). Now is the time to set aside all worldly cares and focus exclusively on Christ our Savior. This includes all the thoughts of family, our jobs, all our worries, and our trials and tribulations. Fill the mind instead with Christ: "Lord have mercy on me." To be so attentive as to shed our worldly cares demands that we adopt a contrite state––one of extreme humility. We must recognize our unworthiness to receive the Precious Gifts that are about to be presented to us. We should realize how blessed we are to receive these gifts for our spiritual benefit. Our egoism must be crushed. This requires our attention and effort.
Why? So we can receive the "king of all." Jesus Christ was the most powerful king of all, God Himself, One of Three, who came without an army but with total humility.
Having set aside our worldly cares we join with the multitude of angelic bodiless powers, and "mystically represent the cherubim," who continually "sing the thrice-holy hymn." At this time the entire church is transformed into a part of the heavenly Church––the Church Triumphant.
We are now approaching the presentation of the Precious Gifts in the Great Entrance. Christ comes with these Holy Gifts during the Great entrance to offer us His sacrifice for the salvation of the world.
Here is an incredible story about Euthymios the Great that took place after the start of the Cherubic Hymn.
All the monks were present, all of them without exceptions, suddenly say a huge flame coming from above, from the temple's dome, like a sheet that was covering, like a flaming cloud, surrounding Euthymios the Great along with Father Dometianos in the the Holy Bema...
A fearful sight...and even more fearful, when they saw them realizing the Great entrance was surrounded by flames, moving within them and with them...
Everyone fell on their stomach, for they could not bear the light and the brightness coming from the flames, in which those two worthy Celebrants were wrapped...
This reminds us of the Lord's Transfiguration on Mount Tabor. I should shout: "Oh, how miserable are today's young priests!"
The two celebrants, flame bearing and light bearing, remained in this state until the end of the Divine Liturgy.
Indeed it was awesome, when it was time for the monks to receive Holy Communion, how did they go for communion while witnessing this fearful sight? With trembling feet, with dazzled eyes, with awe from within, amazement and in peace and rejoicing in their hearts...The heaven, paradise, the Triumphant Church, the Jerusalem Above, the Glory of our Christ, all were present, all within them...And all inside us...for that is how it happens, even if we do not see it. Inconceivable beauty and inexpressible blessedness, which was experienced by those who were partakers of that Divine Liturgy! How can one describe that which "eye has not seen, nor ear heard"? But in fact they saw, heard and experienced, that which was allowed by God to those chosen living earthen vessels.*
While the Cherubic Hymn is sung the priest recites one of the most powerful and dvinely-inspiring prayers of the Divine Liturgy beseeching the Lord to qualify him to perform this Great Mystery.
"No one who is bound with the desires and pleasures of the flesh is worthy to approach, or draw near, or to serve Thee, O King of Glory; for to serve Thee is great and awesome, even to the Heavenly Powers. Yet, through Thine ineffable and boundless love toward mankind, Thou didst unchangeably and immutably become Man, and served as our High Priest, and as Lord of All, hast committed to us the celebration of this liturgical and bloodless sacrifice.
For Thou alone, O Lord our God, rulest over all things in Heaven and Earth, Who art borne on the Throne of the Cherubim, Who art the Lord of the Seraphim and King of Israel, Who alone art Holy and resteth amongst Thy Saints.
Wherefore, I implore Thee, Who alone art good, and ready to listen: Look down upon me, Thy sinful and unprofitable servant, and cleanse my soul and my heart from an evil conscience; and enable me by the power of Thy Holy Spirit, vested with the Grace of the Priesthood, to stand before this, Thy Holy Altar, and consecrate Thy Holy and Immaculate Body and Precious Blood. For to Thee I come, having bowed my head, and beseech Thee: Turn not Thy face away from me, nor reject me from among Thy Children; but make me worthy, Thy sinful and unworthy servant, to offer these Gifts unto Thee. For Thou art the Offerer and the Offered, Who accepts and is distributed, O Christ our God, and to Thee we ascribe glory, together with Thine Eternal Father, and Thine All-Holy, Good, and Life-giving Spirit; now and for ever, and from all Ages to all Ages. Amen."
There is no priest who approaches the Altar trusting in his own holiness to serve the Divine Liturgy.
The priest will also at this time cense the Altar and the people while reciting the 51st psalm. Incense is a strong urging for payer. When censed the people stand and bow. When this is complete the priest prostrates himself in front of the altar asking for God's mercy as a sinner. He then turns facing the congregation and asks for their forgiveness as a sinner. He also asks God to forgive all those who hate us and those who love us. Then he proceeds to the Table of Oblation where the gifts have earlier been prepared.
The Great Entrance
The Great entrance is a solemn procession where the prepared gifts of bread and wine are taken from the Table of Oblation or Prothesis and placed on the Altar table. Later they are offered to God for consecration into the Blood and Body of Christ. Keep in mind that during the procession they are not yet the Blood and Body of Christ.
At the Table of Oblation, the Priest removes the Aer that enshrouds the gifts and places it on his shoulders or on the shoulder of the Deacon.
The Cherubic Hymn is interrupted. The Great Entrance takes place, exiting from the north door. The priest holding the Chalice and the deacon the Diskarion, raised covering their faces, carry them intentionally inside the Church Temple walking slowly among the parishioners with modesty. The faithful bow and make the sign of the cross in reverence. They are preceded by the Altar Boys carrying the processional Cross, Hexapteryga and Candlesticks, reverently exit from the Northern Door and slowly walking through the nave and then up the center aisle to the center of the "Solea" while chanting:
May the Lord our God remember us all in His Kingdom, always, now and for ever, and from all Ages to all Ages.
This most emotional and devout prayer and cry chanted by the Deacon or the the priest is based on the confession of the thief upon the cross when he said to Jesus:
Remember me, O Lord, when I come into Your Kingdom.
(This phrase should be memorized and repeated by the Faithful every time the Priest performs the Great Entrance. Only in this and like manner can we become conscious of our participation in the Divine Liturgy.)
The grateful thief is presented spiritually as an example for all ages of faith and true repentance. According to Tradition the thief's name is Dysmas who was a murderer. He was on a cross tot he right of Jesus and had most likely seen and heard the Lord earlier and knew of His miracles and teaching. At His last moments he recognizes Jesus in His divinity and asks for mercy which surely shocked all those who heard him cry out. The power of his cry is repeated during every Divine Liturgy.
The gifts are placed on the Holy Altar table on the Antiminsion which was previously laid out.
When the Priest enters the Sanctuary, the Choir completes the Cherubic Hymnas follows:
The King of All Who comes invisibly attended by the Angelic Hosts. Alleluia.
The Great Entrance is one of the most prominent moments of the Divine Liturgy.
The Great Entrance has several symbolic interpretations.
For some, it symbolizes the triumphant entrance of the Lord into the Holy city of Jerusalem where He is about to be crucified for the salvation of the world. For others it symbolizes the Lord's burial, the journey from the unnailing to the Tomb. It is also viewed as Christ's journey of martyrdom from the Praetorium to Golgatha. Still others view it as the Second Coming of Christ.
Litany of Supplication
The "Great Entrance" has taken place. The Holy Gifts, later to be changed into the real Body and Blood of our Lord Jesus, have been brought from the "Prothesis" (Preparation Table) in a Procession and placed upon the Holy Altar Table. The Deacon or the Priest commence the "Petitions" as follows:
Let us complete our prayer and supplication to the Lord.
Even though we have expressed our prayers, it is time now to make those prayers more complete because the Great Moment is soon at hand.
For the Precious Gifts here presented, let us beseech the Lord.
At this point our hearts should be clean of any vengefulness maliciousness or negative attitudes towards others. Remember the Lords words,
Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift (Matt 5:23-24).
We entreat, we beseech the Lord to receive, to accept these Gifts, which we are offering and which in turn will grant us a new spirit.
For our deliverance from all affliction, wrath, danger, and necessity, let us beseech the Lord.
Then we hear a grouping of six more petitions, to which the congregation chants, "Grant this, O Lord.
For this whole day, that it may be perfect, holy, peaceful, andsinless, let us ask of the Lord.
All Christians should strive to live perfect days blessed with Christian acts. But since many of us so easily drift from the prescribed course, at this moment of the Liturgy we ask our Lord to give us a peaceful day with all that surrounds us and more so a blameless one - to help us avoid any possible sin.
For an Angel of peace, a faithful guide, a guardian of our souls and bodies, let us ask of the Lord.
We ask God to send us each day a guardian angel over our souls. Such an angel guides us to enlightenment and divine knowledge of faith. He also takes our payers and offers them to God at the heavenly throne. He protects from all evil and from life's temptations. He is an aid in our spiritual struggles. During our baptism we were offered an Angel.
For the forgiveness and remission of our sins and transgressions, let us ask of the Lord.
We pray to our Lord to forgive us from our sins, but also from every transgression, which we so often commit. By remitting our sins we are re-instated in His Grace and become candidates of His Kingdom in Heaven.
For all things that are good and profitable unto our souls, and for the peace in the world, let us ask of the Lord.
Saint Paul tells us in his first Epistle to the Corinthians that "everything is permitted to us, but not everything is to our advantage." We therefore must distinguish between what is good and what is bad for our life. This is a major problem in this day and age of materialism. We tend to think only about material and sensual pleasures, glory and power, authority, honors, physical rest, having a good time, making easy money and so forth. In reality we are pretty heard hearted and indifferent to many important moral issues. We are not well equipped to make the proper discernment for what is best for our soul. In this petition we pray that God grants us those things which are profitable to our soul and surely will ultimately be profitable to our body.
In this fourth petition we also pray for peace in the world as we also prayed during the beginning of the Holy Liturgy.
That we may complete the remainder of our lives in peace and penitence, let us ask of the Lord.
In the first petition we asked the Lord to safeguard us from sin for the whole day. We are living a life filled with anxiety and this world's matters and have little appreciation about our life that is quickly passing by. Now through this petition we beseech the Lord to grant us the remainder of our days, peace of mind and heart, and also to aid us to recognize our sins for which we must truly repent, to ultimately save our souls.
Our happiness depends on our witnessing of our conscience. This is our ability to sleep calmly without any feelings of guilt. When we have peace in our heart, the Holy spirit nurtures and comforts us. To find this peace we must repent. We must be aware of our sinfulness and have sorrow over our condition and seek help from God. We all have a tendency to sin and we need to continually ask for God's help to help us in our struggle.
That the end of our lives may be Christian, without pain, blameless, and peaceful, and for a good account before the fearful judgment seat of Christ, let us ask of the Lord.
All of our lives should be lived according to the Christian principles, unto the very end. If we do our death will be the beginning of a new eternal life. For this we ask the Lord to help us to our very last day, to live without torment of various ailments and sicknesses, to live without being ashamed of any of our acts, to live in peace with all, but more so to enable us to give a good account, a good defense when we shall come face to face with our God Jesus, on the day of the Last Judgment.
After the six petitions we again commemorate the ever blessed Virgin Mary and we are reminded of her pure life and that of the Saints.
During these petitions, inside the Altar the Priest recites a very significant prayer:
O Lord, God Almighty, Who alone art Holy; Who dost receive the sacrifice of praise from those, who call upon Thee with all their heart, receive also the supplication of us sinners, and accept it at Thy Holy Altar, and enable us to offer to Thee Gifts and spiritual sacrifices, for our sins and for the omissions of the people; and make us worthy to find grace in Thy Sight, that our sacrifice may be well pleasing unto Thee, and that the good Spirit of Thy grace may dwell upon us, and upon these Gifts presented here, and upon all Thy people.
The ending of this beautiful prayer is heard aloud by the faithful as follows:
Through the mercies of Thine Only-Begotten Son, with Whom Thou art blessed, together with Thine All-Holy and good and life-giving Spirit, now and for ever, and from all Ages to all Ages.
Anaphora - Offering of the Gifts
This is the climax of the Divine Liturgy. The Anaphora is what we call the Mystery of the Holy Eucharist. It means ascension. We are called to "Stand aright, stand in fear, be attentive, that we may offer the Holy oblation in peace." With profound reverence we are asked to focus intently on what is about to take place. Our earthly altar is about to become one with the one in heaven. The Holy Spirit is about to descend and make the Divine Conversion of the wine and bread into the Blood and Body of Jesus Christ.
The Priest blesses all in attendance.
"The grace of our Lord Jesus Christ and the love of God the Father and the communion of the Holy Spirit be with you all."
What is about to take place is not some kind of theatrical performance but the same exact Sacrifice of Jesus Christ on Golgotha. The Congregation responds with "And with Thy Spirit." Everyone joins in with the Holy Spirit.
First the Epistle is read. The Epistle is a letter that was written by Saint Paul and other apostles and deemed by the Church to be Holy Scripture. At the beginning we are called to be attentive, to listen closely as we are about to hear God's wisdom. Then there is the "prokeimenon." This is a short verse from the Psalms that reveal God's wonders to us. The reading symbolizes the revelation of the divine mysteries by the Prophets and anticipation of the Kingdom of God on earth. Originally it was a whole psalm chanted in antiphons.
Why is that the Epistle comes before the Gospel? We have an answer given by Saint Nicholas Cabasilas:
What is said by the Lord Him self is the most perfect revelation, compared to that which is said by the Apostles. And since we mentioned that way is performed in the Divine Liturgy is revealed gradually, there is an upward, gradual journey that is why as we are moving from lower to higher, we first read the Epistle readings and then the Gospel readings.*
At the end of the Epistle reading we sing, Alleluia, which is an exclamation of joy which is sung majestically, slowly and melodically. Its actual meaning is "Glorify the Lord God!" It is the hymn of the Angels. It arouses our souls so our heart can turn towards heaven.
Before the reading of the Holy Gospel the priest will cense the Holy book read the following prayer.
Shine in our hearts, O Master, Who lovest mankind, the pure light of Thy Divine Knowledge, and open the eyes of our mind to the understanding of Thy Gospel teachings; implant in us also the fear of Thy blessed commandments, that trampling down all desires of the flesh, we may enter upon a spiritual manner of living, both thinking and doing the things which are well-pleasing unto Thee; for Thou art the illumination of our souls and bodies, O Christ our God, and unto Thee we ascribe glory, together with Thine Eternal Father, and Thine All-Holy, Good, and life-giving Spirit, now and for ever, and from all Ages to all Ages. Amen.
Before the Gospel is read the Priest will proclaim,
Wisdom, Stand upright. Let us all hear the Holy Gospel. Peace be to all.
From the ancient times the proper way to offer respect was to stand attentively. This is the proper way of prayer as well. We stand in total silence and respect and listen to the Holy reading from the Holy Gospel in peace.
During the time when the Gospel is being read those entering into the church are to remain attentive in the Narthex and not to enter the nave of the church.
Paul tells us in his letter to the Corinthians (4:3-6) that, often, the Gospel lesson is concealed and incomprehensible because satan has blinded those who are unfaithful and unrepentant. This spiritual darkness is overcome with the Light of the truth of the Gospel. As Saint John the Theologian says,
...light came into the world, and men loved darkness rather than light, because their deeds were evil. For everyone that doeth evil hateth the light, neither cometh to the light , lest his deeds should be reproved. (Jn 3:19-20)
Therefore the priest will ask the Lord to "shine in our hearts" with the "pure light of Thy Divine Knowledge." It is important to read the New Testamenton a daily basis. This is how our soul is illumined and our will strengthened to carry out His will. The knowledge of God leads us to salvation in union with Him.
Saint John of Damascus says,
The Holy Bible with its meditation, elevates our mind and places it on the back of the Divine dove in order to carry us wit its sliver wings to the Son and the Word of God, Who reigns in the Kingdom of Heaven, to the Heir of the Planter of the noetic vineyard!
Here is a story from a monk on Mount Athos.
There were guests coming to see the Abbot of the Monastery and one of his spiritual children informed the Abbot:
" Geronta, they are asking to see you."
"Who?," he replied.
"Three theology teachers from the world."
"And what do they want?," he asked.
"They want you to tell them words of wisdom."
He replied, "Tell them, read the New Testament and the Psalter on a daily basis. They have even forgotten what color these sacred books have! The Gospel says it all. Solves it all. Has all the knowledge, all the wisdom, all the life! You go and tell them that!."
The monk told them what the Gerontas had said and they left in disgrace and in deep thought.**
Following the Gospel reading a sermon is given by the priest to help us understand the readings for this day (often times the sermon today is given just before the Dismissal.) When Jesus sent His diciples into the world to teach to all nations he told them, "An that repentance and remission of sins should be preached in his name among all nations" (Lk 24:47). Apostle Paul preached, "repent and turn to God" (Acts 26:20). This is the preferred main message of the sermon, repent and return to God. The sermon is a continuation of the lesson from the Holy Scripture. It is to help us be illuminated by their teachings.
In the first part of the LIturgy which we are now completing, the Gospel has the first place on the Holy Table. Upon the completion of the reading of the Gospel, it is set aside and the Holy Antimension is unfolded on which the Precious Gifts will be place at the conclusion of the Great entrance.
Cherubic Hymn
We are now beginning The Liturgy of the Faithful, the third and last part of the Divine Liturgy, which commences with the "Great Entrance" while the Choir chants the "Cherubic Hymn."
This final part of the Liturgy begins with the priest chanting:
"Grant, that being ever protected by Thy power, to Thee we may ascribe glory, to the Father, and to the Son, and to the Holy Spirit, now and for ever, and from all Ages to all Ages."
The Priest then unfolds the "Antimension" (meaning: "instead of the table"). On this Antimension we see imprinted the pious Nicodemus and Joseph of Arimathea taking down the Body of Jesus from the Cross. The Antimension usually contains the relics of a Martyr. The Antimension brings us back to the days of the early persecutions, during which the Divine Liturgy was celebrated in various and remote places, catacombs, and so forth, not having one designated Place and Table as we have today. It is the same today, even though we do have established places of worship, we still use the "Antimension" as a reminder that the Church of Christ is not confined to any certain place or section. It also contains the Signature of the Bishop authorizing the conduct of the Divine Liturgy.
The laity begins to sing the Cherubic Hymn:
"Let us, who mystically represent the cherubim and sing the thrice-holy hymn to the life-giving trinity, lay aside all worldly cares, that we may receive the King of all, invisibly escorted by the angelic hosts. Alleluia, alleluia, alleluia."
This hymn invites us to walk with Jesus Christ on the path of martyrdom that leads to the sacrifice on the Cross, setting aside every worldly care we may have. Saint John Chrysostom says, "The soul of a Christian who has not learned how to become alienated from worldly cares during the Divine Liturgy, will never be able to admire the all-heavenly... Mind and heart will not be glorified in splendor by the inconceivable grandeur of the heavenly Altar and the angelic hymns" (P.G. 47, 414). Now is the time to set aside all worldly cares and focus exclusively on Christ our Savior. This includes all the thoughts of family, our jobs, all our worries, and our trials and tribulations. Fill the mind instead with Christ: "Lord have mercy on me." To be so attentive as to shed our worldly cares demands that we adopt a contrite state––one of extreme humility. We must recognize our unworthiness to receive the Precious Gifts that are about to be presented to us. We should realize how blessed we are to receive these gifts for our spiritual benefit. Our egoism must be crushed. This requires our attention and effort.
Why? So we can receive the "king of all." Jesus Christ was the most powerful king of all, God Himself, One of Three, who came without an army but with total humility.
Having set aside our worldly cares we join with the multitude of angelic bodiless powers, and "mystically represent the cherubim," who continually "sing the thrice-holy hymn." At this time the entire church is transformed into a part of the heavenly Church––the Church Triumphant.
We are now approaching the presentation of the Precious Gifts in the Great Entrance. Christ comes with these Holy Gifts during the Great entrance to offer us His sacrifice for the salvation of the world.
Here is an incredible story about Euthymios the Great that took place after the start of the Cherubic Hymn.
All the monks were present, all of them without exceptions, suddenly say a huge flame coming from above, from the temple's dome, like a sheet that was covering, like a flaming cloud, surrounding Euthymios the Great along with Father Dometianos in the the Holy Bema...
A fearful sight...and even more fearful, when they saw them realizing the Great entrance was surrounded by flames, moving within them and with them...
Everyone fell on their stomach, for they could not bear the light and the brightness coming from the flames, in which those two worthy Celebrants were wrapped...
This reminds us of the Lord's Transfiguration on Mount Tabor. I should shout: "Oh, how miserable are today's young priests!"
The two celebrants, flame bearing and light bearing, remained in this state until the end of the Divine Liturgy.
Indeed it was awesome, when it was time for the monks to receive Holy Communion, how did they go for communion while witnessing this fearful sight? With trembling feet, with dazzled eyes, with awe from within, amazement and in peace and rejoicing in their hearts...The heaven, paradise, the Triumphant Church, the Jerusalem Above, the Glory of our Christ, all were present, all within them...And all inside us...for that is how it happens, even if we do not see it. Inconceivable beauty and inexpressible blessedness, which was experienced by those who were partakers of that Divine Liturgy! How can one describe that which "eye has not seen, nor ear heard"? But in fact they saw, heard and experienced, that which was allowed by God to those chosen living earthen vessels.*
While the Cherubic Hymn is sung the priest recites one of the most powerful and dvinely-inspiring prayers of the Divine Liturgy beseeching the Lord to qualify him to perform this Great Mystery.
"No one who is bound with the desires and pleasures of the flesh is worthy to approach, or draw near, or to serve Thee, O King of Glory; for to serve Thee is great and awesome, even to the Heavenly Powers. Yet, through Thine ineffable and boundless love toward mankind, Thou didst unchangeably and immutably become Man, and served as our High Priest, and as Lord of All, hast committed to us the celebration of this liturgical and bloodless sacrifice.
For Thou alone, O Lord our God, rulest over all things in Heaven and Earth, Who art borne on the Throne of the Cherubim, Who art the Lord of the Seraphim and King of Israel, Who alone art Holy and resteth amongst Thy Saints.
Wherefore, I implore Thee, Who alone art good, and ready to listen: Look down upon me, Thy sinful and unprofitable servant, and cleanse my soul and my heart from an evil conscience; and enable me by the power of Thy Holy Spirit, vested with the Grace of the Priesthood, to stand before this, Thy Holy Altar, and consecrate Thy Holy and Immaculate Body and Precious Blood. For to Thee I come, having bowed my head, and beseech Thee: Turn not Thy face away from me, nor reject me from among Thy Children; but make me worthy, Thy sinful and unworthy servant, to offer these Gifts unto Thee. For Thou art the Offerer and the Offered, Who accepts and is distributed, O Christ our God, and to Thee we ascribe glory, together with Thine Eternal Father, and Thine All-Holy, Good, and Life-giving Spirit; now and for ever, and from all Ages to all Ages. Amen."
There is no priest who approaches the Altar trusting in his own holiness to serve the Divine Liturgy.
The priest will also at this time cense the Altar and the people while reciting the 51st psalm. Incense is a strong urging for payer. When censed the people stand and bow. When this is complete the priest prostrates himself in front of the altar asking for God's mercy as a sinner. He then turns facing the congregation and asks for their forgiveness as a sinner. He also asks God to forgive all those who hate us and those who love us. Then he proceeds to the Table of Oblation where the gifts have earlier been prepared.
The Great Entrance
The Great entrance is a solemn procession where the prepared gifts of bread and wine are taken from the Table of Oblation or Prothesis and placed on the Altar table. Later they are offered to God for consecration into the Blood and Body of Christ. Keep in mind that during the procession they are not yet the Blood and Body of Christ.
At the Table of Oblation, the Priest removes the Aer that enshrouds the gifts and places it on his shoulders or on the shoulder of the Deacon.
The Cherubic Hymn is interrupted. The Great Entrance takes place, exiting from the north door. The priest holding the Chalice and the deacon the Diskarion, raised covering their faces, carry them intentionally inside the Church Temple walking slowly among the parishioners with modesty. The faithful bow and make the sign of the cross in reverence. They are preceded by the Altar Boys carrying the processional Cross, Hexapteryga and Candlesticks, reverently exit from the Northern Door and slowly walking through the nave and then up the center aisle to the center of the "Solea" while chanting:
May the Lord our God remember us all in His Kingdom, always, now and for ever, and from all Ages to all Ages.
This most emotional and devout prayer and cry chanted by the Deacon or the the priest is based on the confession of the thief upon the cross when he said to Jesus:
Remember me, O Lord, when I come into Your Kingdom.
(This phrase should be memorized and repeated by the Faithful every time the Priest performs the Great Entrance. Only in this and like manner can we become conscious of our participation in the Divine Liturgy.)
The grateful thief is presented spiritually as an example for all ages of faith and true repentance. According to Tradition the thief's name is Dysmas who was a murderer. He was on a cross tot he right of Jesus and had most likely seen and heard the Lord earlier and knew of His miracles and teaching. At His last moments he recognizes Jesus in His divinity and asks for mercy which surely shocked all those who heard him cry out. The power of his cry is repeated during every Divine Liturgy.
The gifts are placed on the Holy Altar table on the Antiminsion which was previously laid out.
When the Priest enters the Sanctuary, the Choir completes the Cherubic Hymnas follows:
The King of All Who comes invisibly attended by the Angelic Hosts. Alleluia.
The Great Entrance is one of the most prominent moments of the Divine Liturgy.
The Great Entrance has several symbolic interpretations.
For some, it symbolizes the triumphant entrance of the Lord into the Holy city of Jerusalem where He is about to be crucified for the salvation of the world. For others it symbolizes the Lord's burial, the journey from the unnailing to the Tomb. It is also viewed as Christ's journey of martyrdom from the Praetorium to Golgatha. Still others view it as the Second Coming of Christ.
Litany of Supplication
The "Great Entrance" has taken place. The Holy Gifts, later to be changed into the real Body and Blood of our Lord Jesus, have been brought from the "Prothesis" (Preparation Table) in a Procession and placed upon the Holy Altar Table. The Deacon or the Priest commence the "Petitions" as follows:
Let us complete our prayer and supplication to the Lord.
Even though we have expressed our prayers, it is time now to make those prayers more complete because the Great Moment is soon at hand.
For the Precious Gifts here presented, let us beseech the Lord.
At this point our hearts should be clean of any vengefulness maliciousness or negative attitudes towards others. Remember the Lords words,
Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift (Matt 5:23-24).
We entreat, we beseech the Lord to receive, to accept these Gifts, which we are offering and which in turn will grant us a new spirit.
For our deliverance from all affliction, wrath, danger, and necessity, let us beseech the Lord.
Then we hear a grouping of six more petitions, to which the congregation chants, "Grant this, O Lord.
For this whole day, that it may be perfect, holy, peaceful, andsinless, let us ask of the Lord.
All Christians should strive to live perfect days blessed with Christian acts. But since many of us so easily drift from the prescribed course, at this moment of the Liturgy we ask our Lord to give us a peaceful day with all that surrounds us and more so a blameless one - to help us avoid any possible sin.
For an Angel of peace, a faithful guide, a guardian of our souls and bodies, let us ask of the Lord.
We ask God to send us each day a guardian angel over our souls. Such an angel guides us to enlightenment and divine knowledge of faith. He also takes our payers and offers them to God at the heavenly throne. He protects from all evil and from life's temptations. He is an aid in our spiritual struggles. During our baptism we were offered an Angel.
For the forgiveness and remission of our sins and transgressions, let us ask of the Lord.
We pray to our Lord to forgive us from our sins, but also from every transgression, which we so often commit. By remitting our sins we are re-instated in His Grace and become candidates of His Kingdom in Heaven.
For all things that are good and profitable unto our souls, and for the peace in the world, let us ask of the Lord.
Saint Paul tells us in his first Epistle to the Corinthians that "everything is permitted to us, but not everything is to our advantage." We therefore must distinguish between what is good and what is bad for our life. This is a major problem in this day and age of materialism. We tend to think only about material and sensual pleasures, glory and power, authority, honors, physical rest, having a good time, making easy money and so forth. In reality we are pretty heard hearted and indifferent to many important moral issues. We are not well equipped to make the proper discernment for what is best for our soul. In this petition we pray that God grants us those things which are profitable to our soul and surely will ultimately be profitable to our body.
In this fourth petition we also pray for peace in the world as we also prayed during the beginning of the Holy Liturgy.
That we may complete the remainder of our lives in peace and penitence, let us ask of the Lord.
In the first petition we asked the Lord to safeguard us from sin for the whole day. We are living a life filled with anxiety and this world's matters and have little appreciation about our life that is quickly passing by. Now through this petition we beseech the Lord to grant us the remainder of our days, peace of mind and heart, and also to aid us to recognize our sins for which we must truly repent, to ultimately save our souls.
Our happiness depends on our witnessing of our conscience. This is our ability to sleep calmly without any feelings of guilt. When we have peace in our heart, the Holy spirit nurtures and comforts us. To find this peace we must repent. We must be aware of our sinfulness and have sorrow over our condition and seek help from God. We all have a tendency to sin and we need to continually ask for God's help to help us in our struggle.
That the end of our lives may be Christian, without pain, blameless, and peaceful, and for a good account before the fearful judgment seat of Christ, let us ask of the Lord.
All of our lives should be lived according to the Christian principles, unto the very end. If we do our death will be the beginning of a new eternal life. For this we ask the Lord to help us to our very last day, to live without torment of various ailments and sicknesses, to live without being ashamed of any of our acts, to live in peace with all, but more so to enable us to give a good account, a good defense when we shall come face to face with our God Jesus, on the day of the Last Judgment.
After the six petitions we again commemorate the ever blessed Virgin Mary and we are reminded of her pure life and that of the Saints.
During these petitions, inside the Altar the Priest recites a very significant prayer:
O Lord, God Almighty, Who alone art Holy; Who dost receive the sacrifice of praise from those, who call upon Thee with all their heart, receive also the supplication of us sinners, and accept it at Thy Holy Altar, and enable us to offer to Thee Gifts and spiritual sacrifices, for our sins and for the omissions of the people; and make us worthy to find grace in Thy Sight, that our sacrifice may be well pleasing unto Thee, and that the good Spirit of Thy grace may dwell upon us, and upon these Gifts presented here, and upon all Thy people.
The ending of this beautiful prayer is heard aloud by the faithful as follows:
Through the mercies of Thine Only-Begotten Son, with Whom Thou art blessed, together with Thine All-Holy and good and life-giving Spirit, now and for ever, and from all Ages to all Ages.
Anaphora - Offering of the Gifts
This is the climax of the Divine Liturgy. The Anaphora is what we call the Mystery of the Holy Eucharist. It means ascension. We are called to "Stand aright, stand in fear, be attentive, that we may offer the Holy oblation in peace." With profound reverence we are asked to focus intently on what is about to take place. Our earthly altar is about to become one with the one in heaven. The Holy Spirit is about to descend and make the Divine Conversion of the wine and bread into the Blood and Body of Jesus Christ.
The Priest blesses all in attendance.
"The grace of our Lord Jesus Christ and the love of God the Father and the communion of the Holy Spirit be with you all."
What is about to take place is not some kind of theatrical performance but the same exact Sacrifice of Jesus Christ on Golgotha. The Congregation responds with "And with Thy Spirit." Everyone joins in with the Holy Spirit.
The Priest then asks us to "Lift up our hearts unto the Lord." God grabs us from within the church and elevates us to the Throne of His divine Majesty where the mystery of the communion of the Holy Spirit is being consummated. Our souls should long for this ascension with all their might. The greater our humility and sincerity the greater will the be the gifts of the inner spiritual metamorphosis. With the words, lift up our hearts, the soul is being lifted up to heavenly heights with intense hunger for the immortal food, Holy Communion. We respond to the priests call with, "We lift them up unto the Lord." Fear, awe, respect reverence and vigilant attention should dominate inside the church at this moment. Our eyes should be attentive on the Holy Table along with our souls.
Next, the priest says, "let us give thanks unto the Lord." With our hearts uplifted we give thanks to god for all the endless benefits He provides is with. We affirm this call with, "It is meet and right." In this way we have given our consent for the Holy Eucharist to be officiated. The Priest and the entire congregation are in agreement. At this moment we can experience the unity of the Body of Christ and the equality which clergy and laity approach the divine gifts.
At this point the priest reads the Eucharist prayer:
"It is proper and right to praise Thee, to glorify Thee, to bless Thee, to thank Thee, to worship Thee, in all places of Thy Dominion; for Thou art God ineffable, incomprehensible, invisible, inconceivable, existing always, as Thou dost exist; Thou and Thine Only-begotten Son, and Thy Holy Spirit. Thou hast brought us from nothingness into being, and when we fell away didst raise us up again, and Thou ceaseth not, until Thou hast done everything to bring us to Heaven, and grant us Thy Kingdom to come. For all these things we thank Thee, and Thine Only-begotten Son, and Thy Holy Spirit; for all the things we know and do not know; for the visible and invisible bounties, which have been bestowed upon us. We thank Thee also for this Liturgy, which Thou dost deign to receive from our hands, even though Thou art surrounded by thousands of Archangels, and myriads of Angels, by the Cherubim and six-winged Seraphim, which are many-eyed, and soar aloft on their wings."
All God's benefits given to us are for one purpose, our salvation. This is why we owe him gratitude, thanksgiving and doxology. The more we give thanks for His benefits the more he provides for us.
We have followed a journey in the Divine Liturgy. We entered the church and first received Christ as the Gospel was brought out in the small entrance. We listened to the Divine Word. We heard about His miracles. Then with the Great Entrance we escorted Him to the dreadful Golgotha where He suffers, is slaughtered and we are saved. He is crucified and then we are raised up with Him. Step by step we move towards the center of the universe. We are transfigured through a liturgical transformation.
Next the triumphal hymn is sung.
"Holy, Holy, Holy Lord of Sabbath, Heaven and earth are full of Thy Glory. Hosanna in the Highest. Blessed is He who cometh in the name of the Lord. Hosanna in the Highest."
This is the hymn of the Seraphim along with the part of the Psalm 117 that foretells Christ's entry into Jerusalem. Saint John Chrysostom tells us,
"The Angelic hosts above are glorifying; on earth the people in the Churches are chanting a chorus offering the same doxology as them. The Seraphim above cry the Thrice Holy (Trisagion) Hymn; on earth, crowds of people ascribe the same hymn. Common is the banquet that of the heavens and of earth that is being set up..."
The heavenly being and the earthly beings are having a common celebration. When we chant this triumphal hymn in the Liturgy we stand along with the angels before God's throne, both glorifying the Lord. This why the priest calls us to "Singing the victory hymn, proclaiming and crying out."
The priest begins his steep ascent to the most heavenly Holy of Holies. Each step and every movement are being observed by the myriads of angels who are surrounding the Holy Table.
The priest reads the prayer of the Anaphora.
"With these blessed powers, O Master, who lovest mankind, we also cry and say: Holy art Thou and all-Holy; Thou, and Thine only-begotten Son, and Thy Holy Spirit. Holy art Thou, and all-Holy and magnificent is Thy Glory. Who, didst so love Thy world, as to give Thine only-begotten Son, that whosoever believeth in Him should not perish, but have eternal life; Who, having come, and having fulfilled all the dispensation for us, in the night that He was betrayed, or rather, surrendered Himself for the life of the world, having taken bread in His holy, and immaculate, and blameless hands, and having thanked, blessed, and sanctified and broken it, He gave to His Holy Disciples and Apostles saying:"
We are experiencing the mystery of Christ's redeeming Sacrifice on the Cross but now bloodlessly. The Lord is present, ascending to Golgotha, nailed to the Cross, sacrificed, dying for our salvation. He lies on the altar as the slaughtered lamb "who takes away the sins of the world" (Jn 1:29).
The priest now says,
"Take eat this is my Body which is broken for you, for the forgiveness of sins."
"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."
These are the Words Christ used at the institution of the Holy Eucharist during the Mystical Supper.
The priests prays silently,
"Therefore, remembering this command of our Savior, and all that He endured for us, 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 again,"
Then aloud,
"We offer to You these gifts in all and for all."
Saying these words the Priest elevates the diskarion and the Holy Chalice with crossed hands, to make the sign of the Cross. (At this point, in the Greek Orthodox Churches in N.A, parishioners are to kneel until the completion of the consecration.)
The Choir sings one of the most beautiful Hymns of our Church:
"We praise Thee, we bless Thee, we give thanks unto Thee, O Lord, and we entreat Thee, our God."
This is the most crucial and the most sacred moment of the Divine Liturgy. What we offer as a sacrifice to our God, is the very Sacrifice our Lord >made upon the Cross for us.
Up to now the bread and wine were only symbols of our Lord's Body and Blood. Now, through the invocation to God, the Holy Spirit descends and changes the elements into the real Body and Blood of Jesus. The Priest prays intently.
"Again we offer to Thee this rational and bloodless Worship, and we beseech Thee, and pray, and supplicate Thee: send down Thy Holy Spirit upon us, and upon these Gifts here presented.
The Priest rises and making the sign of the Cross over the bread he says:
"And make this bread the precious Body of Thy Christ",
The Priest making the sign of the Cross again over the Chalice he says:
"And that which is in this cup, the precious Blood of Thy Christ",
Then making the sign of the Cross over both Gifts he says:
"Changing them by Thy Holy Spirit. Amen, Amen, Amen."
This prayer has approximately one hundred words that have been sanctified for two thousand years. The bread and wine are now the actual Blood and Body of Jesus Christ.
Kneeling, the Priest continues praying:
"So that They may be to those who receive Them, for the purification of the soul, for the remission of sins, for the fellowship of Thy Holy Spirit, for the fulfillment of the Kingdom of Heaven, and for the boldness to approach Thee, neither unto judgment nor unto condemnation."
Next, the priest says, "let us give thanks unto the Lord." With our hearts uplifted we give thanks to god for all the endless benefits He provides is with. We affirm this call with, "It is meet and right." In this way we have given our consent for the Holy Eucharist to be officiated. The Priest and the entire congregation are in agreement. At this moment we can experience the unity of the Body of Christ and the equality which clergy and laity approach the divine gifts.
At this point the priest reads the Eucharist prayer:
"It is proper and right to praise Thee, to glorify Thee, to bless Thee, to thank Thee, to worship Thee, in all places of Thy Dominion; for Thou art God ineffable, incomprehensible, invisible, inconceivable, existing always, as Thou dost exist; Thou and Thine Only-begotten Son, and Thy Holy Spirit. Thou hast brought us from nothingness into being, and when we fell away didst raise us up again, and Thou ceaseth not, until Thou hast done everything to bring us to Heaven, and grant us Thy Kingdom to come. For all these things we thank Thee, and Thine Only-begotten Son, and Thy Holy Spirit; for all the things we know and do not know; for the visible and invisible bounties, which have been bestowed upon us. We thank Thee also for this Liturgy, which Thou dost deign to receive from our hands, even though Thou art surrounded by thousands of Archangels, and myriads of Angels, by the Cherubim and six-winged Seraphim, which are many-eyed, and soar aloft on their wings."
All God's benefits given to us are for one purpose, our salvation. This is why we owe him gratitude, thanksgiving and doxology. The more we give thanks for His benefits the more he provides for us.
We have followed a journey in the Divine Liturgy. We entered the church and first received Christ as the Gospel was brought out in the small entrance. We listened to the Divine Word. We heard about His miracles. Then with the Great Entrance we escorted Him to the dreadful Golgotha where He suffers, is slaughtered and we are saved. He is crucified and then we are raised up with Him. Step by step we move towards the center of the universe. We are transfigured through a liturgical transformation.
Next the triumphal hymn is sung.
"Holy, Holy, Holy Lord of Sabbath, Heaven and earth are full of Thy Glory. Hosanna in the Highest. Blessed is He who cometh in the name of the Lord. Hosanna in the Highest."
This is the hymn of the Seraphim along with the part of the Psalm 117 that foretells Christ's entry into Jerusalem. Saint John Chrysostom tells us,
"The Angelic hosts above are glorifying; on earth the people in the Churches are chanting a chorus offering the same doxology as them. The Seraphim above cry the Thrice Holy (Trisagion) Hymn; on earth, crowds of people ascribe the same hymn. Common is the banquet that of the heavens and of earth that is being set up..."
The heavenly being and the earthly beings are having a common celebration. When we chant this triumphal hymn in the Liturgy we stand along with the angels before God's throne, both glorifying the Lord. This why the priest calls us to "Singing the victory hymn, proclaiming and crying out."
The priest begins his steep ascent to the most heavenly Holy of Holies. Each step and every movement are being observed by the myriads of angels who are surrounding the Holy Table.
The priest reads the prayer of the Anaphora.
"With these blessed powers, O Master, who lovest mankind, we also cry and say: Holy art Thou and all-Holy; Thou, and Thine only-begotten Son, and Thy Holy Spirit. Holy art Thou, and all-Holy and magnificent is Thy Glory. Who, didst so love Thy world, as to give Thine only-begotten Son, that whosoever believeth in Him should not perish, but have eternal life; Who, having come, and having fulfilled all the dispensation for us, in the night that He was betrayed, or rather, surrendered Himself for the life of the world, having taken bread in His holy, and immaculate, and blameless hands, and having thanked, blessed, and sanctified and broken it, He gave to His Holy Disciples and Apostles saying:"
We are experiencing the mystery of Christ's redeeming Sacrifice on the Cross but now bloodlessly. The Lord is present, ascending to Golgotha, nailed to the Cross, sacrificed, dying for our salvation. He lies on the altar as the slaughtered lamb "who takes away the sins of the world" (Jn 1:29).
The priest now says,
"Take eat this is my Body which is broken for you, for the forgiveness of sins."
"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."
These are the Words Christ used at the institution of the Holy Eucharist during the Mystical Supper.
The priests prays silently,
"Therefore, remembering this command of our Savior, and all that He endured for us, 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 again,"
Then aloud,
"We offer to You these gifts in all and for all."
Saying these words the Priest elevates the diskarion and the Holy Chalice with crossed hands, to make the sign of the Cross. (At this point, in the Greek Orthodox Churches in N.A, parishioners are to kneel until the completion of the consecration.)
The Choir sings one of the most beautiful Hymns of our Church:
"We praise Thee, we bless Thee, we give thanks unto Thee, O Lord, and we entreat Thee, our God."
This is the most crucial and the most sacred moment of the Divine Liturgy. What we offer as a sacrifice to our God, is the very Sacrifice our Lord >made upon the Cross for us.
Up to now the bread and wine were only symbols of our Lord's Body and Blood. Now, through the invocation to God, the Holy Spirit descends and changes the elements into the real Body and Blood of Jesus. The Priest prays intently.
"Again we offer to Thee this rational and bloodless Worship, and we beseech Thee, and pray, and supplicate Thee: send down Thy Holy Spirit upon us, and upon these Gifts here presented.
The Priest rises and making the sign of the Cross over the bread he says:
"And make this bread the precious Body of Thy Christ",
The Priest making the sign of the Cross again over the Chalice he says:
"And that which is in this cup, the precious Blood of Thy Christ",
Then making the sign of the Cross over both Gifts he says:
"Changing them by Thy Holy Spirit. Amen, Amen, Amen."
This prayer has approximately one hundred words that have been sanctified for two thousand years. The bread and wine are now the actual Blood and Body of Jesus Christ.
Kneeling, the Priest continues praying:
"So that They may be to those who receive Them, for the purification of the soul, for the remission of sins, for the fellowship of Thy Holy Spirit, for the fulfillment of the Kingdom of Heaven, and for the boldness to approach Thee, neither unto judgment nor unto condemnation."
Again we offer unto Thee this reasonable Worship for those who have fallen asleep in the Faith: Forefathers, Fathers, Patriarchs, Prophets, Apostles, Preachers, Evangelists, Martyrs, Confessors, Ascetics, and every righteous spirit made perfect in faith."
Our worship is then offered for all the saints, especially the Theotokos, to our Bishop, and to those each of us have in mind and all the faithful.
After the Consecration of the Holy Gifts, transforming them into the real Body and Blood of our Savior, we have, as we have seen before, various inspired prayers commemorating the Saints and Martyrs, the governing heads, in order that by their peace we may live in tranquility, etc. Parts of these prayers are audible while the greatest parts are inaudible.
Our worship is then offered for all the saints, especially the Theotokos, to our Bishop, and to those each of us have in mind and all the faithful.
After the Consecration of the Holy Gifts, transforming them into the real Body and Blood of our Savior, we have, as we have seen before, various inspired prayers commemorating the Saints and Martyrs, the governing heads, in order that by their peace we may live in tranquility, etc. Parts of these prayers are audible while the greatest parts are inaudible.
At this point of the silent prayer of commemoration, after the Hymn "We praise Thee, we bless Thee . . ." and the Consecration having been completed, we hear the Priest aloud in continuation:
"Especially for our most holy, pure, most blessed, glorious Lady, Theotokos, and ever-Virgin Mary."
In response to the appeal of the Priest to especially commemorate our Holy
Virgin Mary the Choir sings the Hymn "Axion Esti."
"Truly it is worthy to bless Thee, the Theotokos, ever blessed and pure, and the Mother of our God. Thee, who art more honorable than the Cherubim, and incomparably more glorious than the Seraphim; who incorruptibly didst bear God, the Word, verily the Theotokos we magnify."
Silently, while the Choir chants the Hymn "Axion Esti," the Priest continues the prayer:
"For the holy Prophet and Forerunner, John the Baptist, for the holy, glorious and most lauded Apostles, for Saint (of the day) whose memory we celebrate, and for all Thy Saints, by whose supplications do Thou, O God, visit us. Remember also, O Lord, those who have fallen asleep in the hope of a resurrection to life Eternal.
The Priest at this point commemorates, whom he wills.
Give them rest, O God, where the light of Thy countenance shineth. Further, we entreat Thee: Remember, O Lord, the Orthodox Episcopate, who rightly teach the word of Thy Truth, all the Priests of the diaconate in Christ, and all Priestly and monastic orders. Further, we offer to Thee this reasonable Worship for the World, for the Holy, Catholic and Apostolic Church, for those living in purity and temperance, for our faithful Civil Authorities. Grant them, O Lord, peaceful government, that we in their tranquility may live a serene life in all piety and temperance."
During the singing of this most magnificent description of our Lady Theotokos, an altar boy hands the Priest the tray or basket containing the pieces of Bread (Antidoron) to be blessed and distributed to the Faithful after the conclusion of the Divine Liturgy.
Finally, the Anaphora is completed with the following epilog by the priest.
And grant 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.
These gifts that our Lord has given to us in this bloodless sacrifice for our salvation, He who took on the role of a servant, was humiliated, mocked, slandered, arrested as a thief, scourged, reviled, slapped, wore a crown of thorns, and was crucified. Instead of condemning us he makes us worthy of offering this sacrifice bloodlessly at the Holy Table. He proves us with immortal nourishment so we can be transfigured and redeemed, forgiven, saved and made holy. This is why we glorify and give thanks to Him with "one mouth and one heart."
This is the purpose of Holy Communion, so that it may lead to a "purification of the soul," "remission of sins" and the "fellowship with the Holy Spirit for the fulfillment of the Kingdom of Heaven."
Lord's Prayer
The Gifts have been consecrated and we now begin to prepare to receive the most awesome gift.
The Holy Gifts, Holy Communion, will be taken by the Clergy first, then offered to the people who have prepared themselves.
The Petitions which are to follow, ending with the Lord's Prayer, are all part of the last minute preparation of the Priest and the faithful to receive Holy Communion.
Deacon or Priest:
Having commemorated all the Saints, again and again, in peace, let us beseech the Lord.
For the precious Gifts which have been offered and sanctified, let us beseech the Lord.
That our merciful God, who hath received them on His Holy and Celestial and Invisible Altar unto a scent of spiritual fragrance, may send down upon us Divine Grace and the gift of the Holy Spirit, let us beseech the Lord.
Having asked for the unity of the Faith, and the communion of the Holy Spirit, let us commit ourselves and one another, and our whole life to Christ our God.
Priest (inaudibly):
To Thee we commit all our life and our hope, O Master who lovest mankind; and we beseech Thee, and pray Thee, and supplicate Thee: make us worthy to partake of Thy Heavenly and awesome Mysteries, of this sacred and spiritual Table, with a pure conscience, unto remission of sins, unto forgiveness of transgressions, unto communion of the Holy Spirit, unto inheritance of the Kingdom of Heaven, unto boldness towards Thee, but not unto judgment nor unto condemnation.
Priest (aloud):
And deem us worthy, O Master, that we may boldly and without condemnation dare to call upon Thee, the Heavenly God, as Father, and to say:
The whole congregation together prays the Lord's Prayer:
Our Father, who art in Heaven, hollowed 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 (aloud):
For Thine is the Kingdom, and the power, and the glory, of the Father, and of the Son, and of the Holy Spirit, now and for ever, and from all Ages to all Ages.
Amen
After the Lord's Prayer, the Priest continues to pray for himself and the Faithful before approaching to receive from the Holy Chalice. Wanting to keep our minds and hearts directly focused on the great moment, he turns and blesses the congregation saying:
Peace be unto all.
To which the congregation responds:
And with thy spirit.
We commit our whole heart in peace without passions, malice, doubt, or any sinful thought, may there now be peace in our hearts.
Deacon or Priest:
Let us bow our heads unto the Lord.
(All the Faithful present bow)
By bowing our heads before the Lord we confess that we are His servants. To receive His Gifts we must be humbled. This bowing of our heads indicates our most reverent humility removing all proud thoughts.
Priest (inaudibly):
We thank Thee, O King Invisible, Who by Thine Infinite Power hast created all things, and by the fullness of Thy Mercy hast brought forth all things out of nothing into being; do Thou Thyself, O Master, look down from Heaven upon those, who have bowed their heads before Thee; for they have not bowed before flesh and blood but before Thee, our Almighty God. Do Thou, therefore, O Master, administer these Offerings to all of us for the good, according to the special need of each of us; sail with those at sea; accompany those who travel; and do Thou, Who art the Physician of our souls and bodies, heal the sick.
Then aloud we hear the completion of this Prayer by the Priest:
Through the grace and mercy and love for mankind, Thine only Begotten Son, with Whom Thou art blessed, together with Thine all-Holy, and good, and life-giving Spirit, now and forever, and from all Ages to all Ages. Amen.
He is praying that all we have asked from God will be granted to us.
To this prayer another one is added, and repeated silently by the Priest as follows:
Hearken, O Lord Jesus Christ our God, from Thy Holy dwelling-place, and from the Throne of glory of Thy Kingdom, and come to sanctify us; Thou Who sittest above with the Father, yet art here invisibly present with us; do Thou also deign by Thy mighty Hand to give to us of Thy Sacred Body, and of Thy Precious Blood, and through us to all the people."
Receiving Holy Communion
We have now arrived at the part of the service that is the reason we came. We are about to participate in union with God through His most precious gift of his Blood and Body that He gives to us for the forgiveness of our sins and eternal life.
Unfortunately many come to the service without preparing themselves to participate in this crowning awesome event. Some routinely participate out of obligation only on major feasts days a couple of times a year. But in his next exclamation the priest tells us that these gifts are for the "holy people of God." We cannot participate without proper preparation and is it our duty to always be prepared. It is not proper to partake out of obligation or habit nor is it proper to routinely come the the Liturgy unprepared to participate.
Saint John Chrysostom says,
...Many are those who partake of the immaculate mysteries once a year, while others twice and others many times. Whom shall we accept? Neither those who partake of Holy Communion once a year, nor those who partake of It many times, nor those who partake of It a few times, but those who partake of the immaculate Mysteries with a clean conscience, a clean heart and impeccable life. All those who are clean, may always draw near the holy Cup, whereas those who are unclean may not draw near even once. for they are given their own condemnation and disapproval and hell and punishment...
All of us - clergy and laity - should have good souls, a heart that is totally pure, and understanding that is illuminated and a countenance that should shine with Divine Grace... Whoever is like this, may draw near and may touch the royal Cup the celebrant is holding... let no one who remains sinful and unrepentant draw near. (G.C.F. 19 p 486)
At this point in the service the deacon calls us to be attentive. The priest, raising the holy Body of Christ, then calls those who are prepared to participate. This elevation of the "Lamb", the Body of Christ, is seen by some as symbolizing Christ's soul being raised from Hades, releasing a multitude of Righteous; His soul then being reunited with the Resurrected Body.
The priest proclaims with strength:
The Holy Gifts, for the Holy people of God.
The Congregation then voices the sentiments and their humility and sing:
One is Holy, one is Lord; Jesus Christ, to the Glory of God the Father. Amen.
Breaking of the Bread
It is necessary to break the "lamb" into four parts and then into smaller pieces so that everyone can participate in communion with God. This is referred to as the Breaking of the Bread
We have seen from the preparation or Prothesis that the center part of the Prosforon, which is cut and placed on the Diskarion has the following letters:
"Especially for our most holy, pure, most blessed, glorious Lady, Theotokos, and ever-Virgin Mary."
In response to the appeal of the Priest to especially commemorate our Holy
Virgin Mary the Choir sings the Hymn "Axion Esti."
"Truly it is worthy to bless Thee, the Theotokos, ever blessed and pure, and the Mother of our God. Thee, who art more honorable than the Cherubim, and incomparably more glorious than the Seraphim; who incorruptibly didst bear God, the Word, verily the Theotokos we magnify."
Silently, while the Choir chants the Hymn "Axion Esti," the Priest continues the prayer:
"For the holy Prophet and Forerunner, John the Baptist, for the holy, glorious and most lauded Apostles, for Saint (of the day) whose memory we celebrate, and for all Thy Saints, by whose supplications do Thou, O God, visit us. Remember also, O Lord, those who have fallen asleep in the hope of a resurrection to life Eternal.
The Priest at this point commemorates, whom he wills.
Give them rest, O God, where the light of Thy countenance shineth. Further, we entreat Thee: Remember, O Lord, the Orthodox Episcopate, who rightly teach the word of Thy Truth, all the Priests of the diaconate in Christ, and all Priestly and monastic orders. Further, we offer to Thee this reasonable Worship for the World, for the Holy, Catholic and Apostolic Church, for those living in purity and temperance, for our faithful Civil Authorities. Grant them, O Lord, peaceful government, that we in their tranquility may live a serene life in all piety and temperance."
During the singing of this most magnificent description of our Lady Theotokos, an altar boy hands the Priest the tray or basket containing the pieces of Bread (Antidoron) to be blessed and distributed to the Faithful after the conclusion of the Divine Liturgy.
Finally, the Anaphora is completed with the following epilog by the priest.
And grant 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.
These gifts that our Lord has given to us in this bloodless sacrifice for our salvation, He who took on the role of a servant, was humiliated, mocked, slandered, arrested as a thief, scourged, reviled, slapped, wore a crown of thorns, and was crucified. Instead of condemning us he makes us worthy of offering this sacrifice bloodlessly at the Holy Table. He proves us with immortal nourishment so we can be transfigured and redeemed, forgiven, saved and made holy. This is why we glorify and give thanks to Him with "one mouth and one heart."
This is the purpose of Holy Communion, so that it may lead to a "purification of the soul," "remission of sins" and the "fellowship with the Holy Spirit for the fulfillment of the Kingdom of Heaven."
Lord's Prayer
The Gifts have been consecrated and we now begin to prepare to receive the most awesome gift.
The Holy Gifts, Holy Communion, will be taken by the Clergy first, then offered to the people who have prepared themselves.
The Petitions which are to follow, ending with the Lord's Prayer, are all part of the last minute preparation of the Priest and the faithful to receive Holy Communion.
Deacon or Priest:
Having commemorated all the Saints, again and again, in peace, let us beseech the Lord.
For the precious Gifts which have been offered and sanctified, let us beseech the Lord.
That our merciful God, who hath received them on His Holy and Celestial and Invisible Altar unto a scent of spiritual fragrance, may send down upon us Divine Grace and the gift of the Holy Spirit, let us beseech the Lord.
Having asked for the unity of the Faith, and the communion of the Holy Spirit, let us commit ourselves and one another, and our whole life to Christ our God.
Priest (inaudibly):
To Thee we commit all our life and our hope, O Master who lovest mankind; and we beseech Thee, and pray Thee, and supplicate Thee: make us worthy to partake of Thy Heavenly and awesome Mysteries, of this sacred and spiritual Table, with a pure conscience, unto remission of sins, unto forgiveness of transgressions, unto communion of the Holy Spirit, unto inheritance of the Kingdom of Heaven, unto boldness towards Thee, but not unto judgment nor unto condemnation.
Priest (aloud):
And deem us worthy, O Master, that we may boldly and without condemnation dare to call upon Thee, the Heavenly God, as Father, and to say:
The whole congregation together prays the Lord's Prayer:
Our Father, who art in Heaven, hollowed 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 (aloud):
For Thine is the Kingdom, and the power, and the glory, of the Father, and of the Son, and of the Holy Spirit, now and for ever, and from all Ages to all Ages.
Amen
After the Lord's Prayer, the Priest continues to pray for himself and the Faithful before approaching to receive from the Holy Chalice. Wanting to keep our minds and hearts directly focused on the great moment, he turns and blesses the congregation saying:
Peace be unto all.
To which the congregation responds:
And with thy spirit.
We commit our whole heart in peace without passions, malice, doubt, or any sinful thought, may there now be peace in our hearts.
Deacon or Priest:
Let us bow our heads unto the Lord.
(All the Faithful present bow)
By bowing our heads before the Lord we confess that we are His servants. To receive His Gifts we must be humbled. This bowing of our heads indicates our most reverent humility removing all proud thoughts.
Priest (inaudibly):
We thank Thee, O King Invisible, Who by Thine Infinite Power hast created all things, and by the fullness of Thy Mercy hast brought forth all things out of nothing into being; do Thou Thyself, O Master, look down from Heaven upon those, who have bowed their heads before Thee; for they have not bowed before flesh and blood but before Thee, our Almighty God. Do Thou, therefore, O Master, administer these Offerings to all of us for the good, according to the special need of each of us; sail with those at sea; accompany those who travel; and do Thou, Who art the Physician of our souls and bodies, heal the sick.
Then aloud we hear the completion of this Prayer by the Priest:
Through the grace and mercy and love for mankind, Thine only Begotten Son, with Whom Thou art blessed, together with Thine all-Holy, and good, and life-giving Spirit, now and forever, and from all Ages to all Ages. Amen.
He is praying that all we have asked from God will be granted to us.
To this prayer another one is added, and repeated silently by the Priest as follows:
Hearken, O Lord Jesus Christ our God, from Thy Holy dwelling-place, and from the Throne of glory of Thy Kingdom, and come to sanctify us; Thou Who sittest above with the Father, yet art here invisibly present with us; do Thou also deign by Thy mighty Hand to give to us of Thy Sacred Body, and of Thy Precious Blood, and through us to all the people."
Receiving Holy Communion
We have now arrived at the part of the service that is the reason we came. We are about to participate in union with God through His most precious gift of his Blood and Body that He gives to us for the forgiveness of our sins and eternal life.
Unfortunately many come to the service without preparing themselves to participate in this crowning awesome event. Some routinely participate out of obligation only on major feasts days a couple of times a year. But in his next exclamation the priest tells us that these gifts are for the "holy people of God." We cannot participate without proper preparation and is it our duty to always be prepared. It is not proper to partake out of obligation or habit nor is it proper to routinely come the the Liturgy unprepared to participate.
Saint John Chrysostom says,
...Many are those who partake of the immaculate mysteries once a year, while others twice and others many times. Whom shall we accept? Neither those who partake of Holy Communion once a year, nor those who partake of It many times, nor those who partake of It a few times, but those who partake of the immaculate Mysteries with a clean conscience, a clean heart and impeccable life. All those who are clean, may always draw near the holy Cup, whereas those who are unclean may not draw near even once. for they are given their own condemnation and disapproval and hell and punishment...
All of us - clergy and laity - should have good souls, a heart that is totally pure, and understanding that is illuminated and a countenance that should shine with Divine Grace... Whoever is like this, may draw near and may touch the royal Cup the celebrant is holding... let no one who remains sinful and unrepentant draw near. (G.C.F. 19 p 486)
At this point in the service the deacon calls us to be attentive. The priest, raising the holy Body of Christ, then calls those who are prepared to participate. This elevation of the "Lamb", the Body of Christ, is seen by some as symbolizing Christ's soul being raised from Hades, releasing a multitude of Righteous; His soul then being reunited with the Resurrected Body.
The priest proclaims with strength:
The Holy Gifts, for the Holy people of God.
The Congregation then voices the sentiments and their humility and sing:
One is Holy, one is Lord; Jesus Christ, to the Glory of God the Father. Amen.
Breaking of the Bread
It is necessary to break the "lamb" into four parts and then into smaller pieces so that everyone can participate in communion with God. This is referred to as the Breaking of the Bread
We have seen from the preparation or Prothesis that the center part of the Prosforon, which is cut and placed on the Diskarion has the following letters:
Interpreted these letters mean:
IC = contraction for Jesus (Ιησους)
XC = contraction for Christ (Χριστός)
NIKA = conquers
"Jesus Christ conquers"
The Priest takes this cube of Holy Bread (the center portion), which has been carved in the form of the Cross, but not broken, and breaks it into the four parts, saying inaudibly:
Broken and distributed is the Lamb of God; broken but not divided; always eaten, yet never consumed, but sanctifying those who partake.
Taking the piece marked IC, and making the sign of the Cross over the Holy Chalice, he drops it in saying quietly:
The fullness of the Cup of the Faith, of the Holy Spirit. Amen.
The Lamb of God is divided and distributed, yet It is not disunited. Even though the portion that each receives may be small, nevertheless, the whole Body of the Lord Who sacrificed His life on the Precious Cross for the salvation of the whole world is imparted to us. In each small piece that a communicant receives, whenever and wherever, is our Lord in His fullness. He is forever consumed by the Faithful, but never used up and always sanctifies those who partake thereof.
By uniting the Body and Blood in the holy Cup, the unity of Jesus Christ's nature is proclaimed: perfect God and perfect man. It is a union between the Sacrifice on the Cross and divine Grace, which is offered to the faithful through Holy Communion.
When the celebrant unites the Body and Blood of Christ, he is given some very hot water in a small container called "Zeon," brought by an altar boy. It is blessed and the hot water is poured into the Holy Chalice. Saint Nicholas Cabasilas tells us that it is hot because it reveals the Holy Spirit that is also called "water" and appeared as fire that "sat upon each of" Christ's disciples during Pentecost. (P.G. 150, 452, A, B). It is also a remembrance of the blood and water that came from the piercing of Christ's body on the Cross.
The Priest blesses the water saying:
Blessed is the fervor of Thy Saints, always: now and forever, and from all Ages to all Ages. Amen."
Pouring the water into the Chalice he repeats:
The fervor of Faith, full of the Holy Spirit. Amen."
The Clergy Receive the Holy Communion
Then reverently and full of faith, the Priest recites the following prayers before receiving Holy Communion as follows:
I believe, O Lord, and I confess, that Thou art verily the Christ, the Son of the Living God, Who didst come into the world to save sinners, of whom I am the first. Also I believe, that This is Thy Sacred Body, and This Thy Precious Blood. Therefore I pray Thee; have mercy upon me and pardon my transgressions, voluntary and involuntary, in word and in deed, both known and unknown, and make me worthy to partake of Thy Sacred Mysteries, unto the remission of sins and unto Life Eternal. Amen.
Into the magnificence of Thy Saints, how shall I, your unworthy and unprofitable servant enter? For should I also dare to enter the Festal Chamber, my robe betrays me, for it is not a festal garment, and I shall be bound and cast out by the Angels. Cleanse my soul, O Lord, from pollution, and by Thy compassion save me.
O merciful Master, Lord Jesus Christ my God, let not these Holy Gifts be unto me for judgment through my unworthiness, but rather for the purification and sanctification of my soul and body, and as an earnest of the Life and Kingdom to come. For it is good for me to cleave unto God and to place in the Lord the hope of my salvation.
IC = contraction for Jesus (Ιησους)
XC = contraction for Christ (Χριστός)
NIKA = conquers
"Jesus Christ conquers"
The Priest takes this cube of Holy Bread (the center portion), which has been carved in the form of the Cross, but not broken, and breaks it into the four parts, saying inaudibly:
Broken and distributed is the Lamb of God; broken but not divided; always eaten, yet never consumed, but sanctifying those who partake.
Taking the piece marked IC, and making the sign of the Cross over the Holy Chalice, he drops it in saying quietly:
The fullness of the Cup of the Faith, of the Holy Spirit. Amen.
The Lamb of God is divided and distributed, yet It is not disunited. Even though the portion that each receives may be small, nevertheless, the whole Body of the Lord Who sacrificed His life on the Precious Cross for the salvation of the whole world is imparted to us. In each small piece that a communicant receives, whenever and wherever, is our Lord in His fullness. He is forever consumed by the Faithful, but never used up and always sanctifies those who partake thereof.
By uniting the Body and Blood in the holy Cup, the unity of Jesus Christ's nature is proclaimed: perfect God and perfect man. It is a union between the Sacrifice on the Cross and divine Grace, which is offered to the faithful through Holy Communion.
When the celebrant unites the Body and Blood of Christ, he is given some very hot water in a small container called "Zeon," brought by an altar boy. It is blessed and the hot water is poured into the Holy Chalice. Saint Nicholas Cabasilas tells us that it is hot because it reveals the Holy Spirit that is also called "water" and appeared as fire that "sat upon each of" Christ's disciples during Pentecost. (P.G. 150, 452, A, B). It is also a remembrance of the blood and water that came from the piercing of Christ's body on the Cross.
The Priest blesses the water saying:
Blessed is the fervor of Thy Saints, always: now and forever, and from all Ages to all Ages. Amen."
Pouring the water into the Chalice he repeats:
The fervor of Faith, full of the Holy Spirit. Amen."
The Clergy Receive the Holy Communion
Then reverently and full of faith, the Priest recites the following prayers before receiving Holy Communion as follows:
I believe, O Lord, and I confess, that Thou art verily the Christ, the Son of the Living God, Who didst come into the world to save sinners, of whom I am the first. Also I believe, that This is Thy Sacred Body, and This Thy Precious Blood. Therefore I pray Thee; have mercy upon me and pardon my transgressions, voluntary and involuntary, in word and in deed, both known and unknown, and make me worthy to partake of Thy Sacred Mysteries, unto the remission of sins and unto Life Eternal. Amen.
Into the magnificence of Thy Saints, how shall I, your unworthy and unprofitable servant enter? For should I also dare to enter the Festal Chamber, my robe betrays me, for it is not a festal garment, and I shall be bound and cast out by the Angels. Cleanse my soul, O Lord, from pollution, and by Thy compassion save me.
O merciful Master, Lord Jesus Christ my God, let not these Holy Gifts be unto me for judgment through my unworthiness, but rather for the purification and sanctification of my soul and body, and as an earnest of the Life and Kingdom to come. For it is good for me to cleave unto God and to place in the Lord the hope of my salvation.
Receive me today, O Son of God, as a partaker of Thy Mystical Feast for I will not speak of the Mystery to Thine will not kiss Thee as did Judas, but as the Thief, I will confess Thee: Lord, remember me when Thou comest in Thy Kingdom.
The Priest prepares to receive by saying:
Behold, I draw near to Christ, our immortal King and God.
Taking the piece marked 'XC' and before consuming it he says quietly:
To me (name), the unworthy Priest, is given the most Holy and Precious Body of our Lord, and God and Savior Jesus Christ, for the remission of my sins, and unto Eternal Life.
Taking the sponge he wipes his fingers carefully in order that even the tiniest particle of Holy Bread is off and into the Chalice.
He then picks up the Holy Chalice and before drinking from it he repeats:
The most Holy and Precious Blood of our Lord, and God and Savior Jesus Christ is given to me (name), the unworthy Priest, for the remission of my sins, and Eternal Life.
Wiping his lips with the communion cloth, he kisses the Chalice and says:
This hath touched my lips and my iniquities shall be taken away, and my sins cleansed." (Isaiah, Chapter 6, Verse 7)
Then taking the portions marked NI and KI, he places them into the Holy Chalice, from which the Faithful will shortly receive. In doing this, he recites an exultant praise of the Resurrection, as follows:
Having beheld the resurrection of Christ, let us adore the Holy LordJesus, the only sinless One. We worship Thy Cross, O Christ, and Thy Holy Resurrection we praise and glorify; for Thou art our God, and we know no other than Thee; we call on The Name. O come all ye faithful, let us worship Christ's Holy Resurrection. For behold, through the Cross joy has come to all the world. Ever blessing the Lord, we praise His Resurrection. By enduring the Cross for us He destroyed death by death.
The Chalice and the Diskarion are then covered with the veils as the Priest recites the Prayer of Thanksgiving:
We thank Thee, O Merciful Master and Benefactor of our souls, that Thou hast this day vouchsafed to give us Thy Heavenly and Immortal Mysteries; Direct us into the right way; strengthen all of us in Thy fear; watch over our life; make safe our endeavors, through the prayers and supplications of the glorious Theotokos, and Ever-Virgin Mary, and of all Thy Saints.
Congregation receives the Holy Communion
The Priest prepares to receive by saying:
Behold, I draw near to Christ, our immortal King and God.
Taking the piece marked 'XC' and before consuming it he says quietly:
To me (name), the unworthy Priest, is given the most Holy and Precious Body of our Lord, and God and Savior Jesus Christ, for the remission of my sins, and unto Eternal Life.
Taking the sponge he wipes his fingers carefully in order that even the tiniest particle of Holy Bread is off and into the Chalice.
He then picks up the Holy Chalice and before drinking from it he repeats:
The most Holy and Precious Blood of our Lord, and God and Savior Jesus Christ is given to me (name), the unworthy Priest, for the remission of my sins, and Eternal Life.
Wiping his lips with the communion cloth, he kisses the Chalice and says:
This hath touched my lips and my iniquities shall be taken away, and my sins cleansed." (Isaiah, Chapter 6, Verse 7)
Then taking the portions marked NI and KI, he places them into the Holy Chalice, from which the Faithful will shortly receive. In doing this, he recites an exultant praise of the Resurrection, as follows:
Having beheld the resurrection of Christ, let us adore the Holy LordJesus, the only sinless One. We worship Thy Cross, O Christ, and Thy Holy Resurrection we praise and glorify; for Thou art our God, and we know no other than Thee; we call on The Name. O come all ye faithful, let us worship Christ's Holy Resurrection. For behold, through the Cross joy has come to all the world. Ever blessing the Lord, we praise His Resurrection. By enduring the Cross for us He destroyed death by death.
The Chalice and the Diskarion are then covered with the veils as the Priest recites the Prayer of Thanksgiving:
We thank Thee, O Merciful Master and Benefactor of our souls, that Thou hast this day vouchsafed to give us Thy Heavenly and Immortal Mysteries; Direct us into the right way; strengthen all of us in Thy fear; watch over our life; make safe our endeavors, through the prayers and supplications of the glorious Theotokos, and Ever-Virgin Mary, and of all Thy Saints.
Congregation receives the Holy Communion
Finally, the priest or the Deacon announces to the congregation:
With the fear of God, faith and love, draw near.
The people come forward prayerfully and orderly. As we come to commune, we should sense this trembling in fear and awe, a fear that comes from extreme respect and reverence for the Triune God, not one with anxiety, but with the faith Christ himself revealed to us.
This fear is not the same as that of a person who is terrified of losing money, health or a job. It is a noble sentiment of godliness and contrition, of reverence an wisdom of divine humility. It s fear coupled with awe and reverence. It is with unquestioned faith in a particular Triune God that has been revealed to us by God Himself when he became man. There should be no question in the mind of the partaker that this is the actual Blood and Body of Jesus Christ. This reality raises within us reverent fear and awe–we are joining with our Creator. We also approach the Holy Cup with the unconditional love of God reigning in our hearts. This is a love based on the forgiveness our Lord modeled when he cried on the Cross:"Father, forgive them; for they know not what they do?"
Saint John of Damascus says,
Through the partaking of the Holy Eucharist's divine fire, sins must be burnt down and passions weakened. At the same time, we must be "burning and deified" through the divine Coal. Our whole hearts must become one with fire! As we receive Holy communion we must sense that within us there is a banquet, a marvelous celebration, a Paschal feast...
Saint John Chrysostom says,
When you are about to draw near this divine and dreadful Table, with fear and trembling, with a clear conscience, with fasting (of the soul and body) and prayer, you should do so without any commotion, with out stepping on and pushing the person who is next to you.For, this lack of order manifests the great madness and ignorance that exists towards the Holy Mysteries. ...
Let us therefore sense this trembling, as we draw near to commune. Let us tear and mourn for the sins we have committed. After we have cleansed ourselves, let us draw near so that we may commune with silence and order that are appropriate, for we are drawing near the Kingdom of Heaven....
We must absolutely draw near our Lord's most holy Table, wearing a bridal garment. Moreover, the most important jewel of this spiritual garment is the love towards all and mainly our enemies, to those who have tempted us, have treated us unjustly, have robbed us blind, have dishonored us, and have ruined us. Remission and concession are the jewels of love.
As the faithful humbly and prayerfully approach the Chalice the priest says,
The servant of, (name), partakes of the precious and all-holy body and blood of our Lord and God and savour Jesus Christ, unto the forgiveness of sins and unto life everlasting.
The Priest will give each person who come forth Holy Communion on a spoon. When one approaches the chalice, they give their first name received at the time of their Baptism. In the early days of the Church everyone received in the same manner as the clergy. But this became problematic so the practice of the spoon was introduced to better control this precious gift from misuse.
When coming forward to receive Holy communion one should not talk with others as they patiently wait in an orderly fashion. One should keep their eyes low, avoiding eye contact with others, maintain concentration on this most important event. One can think what they are about to receive, what a magnificent gift this is, and how unworthy they are to receive such a gift. One should feel contrition for their past sinfulness and desire to become more like Christ Himself. This gift of the His Blood and Body to intermingle with one's own is for our spiritual benefit and growth in Him. As you receive this precious gift think of the priest's hand as the hand of Christ stretching out to you through his hand.
When you partake of the Blood and Body of Christ you have become one with Him. The Blood and Body of Christ is now intermingling with your own blood and body. You sense something that makes you radiant, a sublime feeling of being in union with Jesus Christ.
Saint Nicholas Cabasilas writes:
Holy Communion sanctifies and makes the entire psychosomatic human being radiant, for one soul intermingled with the other soul - one blood with the other blood...God's judgment is an abyss, His Mysteries are magnificent...
What a great miracle, our nous getting mixed with hat of Christ's! His Will with our will becoming one mixture...also His Body with our body and His Blood with our blood.
I wonder, what becomes of our nous, when the divine Nous prevails? What becomes of our will when the divine Will prevails? What becomes of soil and clay when divine Fire conquers?
Indeed, Holy Communion makes worthy those of us who are laudable of receiving It, who are similar with Him by Grace and communion, Who Alone is, the only One Who is Holy, the only One who is Good, the only One who is True?' (P.G. 150, 584 D - 585 A).
After all have communed, the priest says the following:
O God save thy people ad Bless thine inheritance.
The we sing the hymn,
We have seen the true light;
We have received the heavenly spirit.
We have found the true faith,
In worshipping the indivisible Trinity:
For he hath saved us.
Holy Communion is the "true light" that is within us. Our soul is being transformed and is glowing from within. It has been united with Christ. Jesus tells us, "I am the light of the world: he that follows me shall not walk in darkness, but shall have the light of life." (John 8:12)
The priest then censes the Holy Cup, faces the people, and proclaims after saying quietly,
Blessed is our God,
Always, now and forever and to the ages of ages.
Litany of Thanksgiving
At this point the Priest takes the Holy Chalice and the Diskarion back to the "Prothesis" preparation table. All the contents are consumed at the very end of the Divine Liturgy by the Deacon or the Priest and not one particle remains unconsumed because it is the very Body and Blood of our Lord.
At this point the Deacon proclaims the following Litany:
Let us rise. Having partaken of the divine, holy, pure, and immortal, heavenly, life-giving, and awesome Mysteries of Christ, worthily let us give thanks unto the Lord.
Help us, save us; have mercy upon us; and keep us, O God, by Thy Grace.
Having asked the Lord that this whole day may be perfect, holy, peaceful and sinless, let us commend ourselves and one another, and our whole life to Christ, our God.
The Priest folds the "Antiminsion", which was unfolded at the beginning of the Liturgy of the Faithful during the singing of the Cherubic Hymn.
He says quietly this prayer:
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.
Then with the Book of the Gospels he makes the sign of the Cross over the Antiminsion and places it directly upon it chanting:
For Thou art our sanctification, and to Thee we ascribe glory, to the Father, and to the Son, and to the Holy Spirit, now and for ever, and from all Ages to all Ages."
Dionysius the Areopaghte writes:
With the holy initiation of Divine Mysteries, those who are initiated will get to know the enormous graces of these Mysteries well and while they will be giving reverently profound thought to their such divine height and extent, they shall praise the divine Godhead's most heavenly good works and gratitude. (P.G. 3, 445 B, C)
All that is demanded of us is appropriate preparation, repentance and cleanliness, knowledge and action of faith, sensing our sinfulness and unworthiness, weaknesses, and nothing more.
We must prepare ourselves so we can see the true Light with the eyes of our soul each time we come to the Church.
Dismissal
The Journey is now coming to an end. Its aim was our reunion with our Lord and Savior through Holy Communion. This aim has been fulfilled. We have received the Divine Mysteries and with them joy, peace, gentleness, love, gladness, calmness, forbearance, faith, hope, goodness, propriety and many other gifts and now carry these home to our family, our work and our whole life. We are now to be witnesses of the new life in Christ. We now offer the final prayers of the Liturgy. We must guard these gifts we have received through humility, prayer, patience, faith and watchfulness. The Priest calls on us to depart in peace and offers a final blessing.
"Let us depart in peace; let us pray to the Lord."
The Priest faces the Holy Icon of Christ prays aloud the "Prayer behind the Ambon (Pulpit)." It is called this because in the ancient Church the ambon was situated in the center and the priest would stand behind the ambon to say this prayer. Now the Ambon is situated differently so the priest now says it in front of the icon of Christ.
Prayer Behind the ambon:
O Lord, Who blessest those who bless Thee, and sanctifiest those who put their trust in Thee, save Thy people and bless Thine inheritance; preserve the whole Body of Thy Church and sanctify those, who love the beauty of Thy Temple. Do Thou glorify them by Thy Divine power, and forsake us not, who set our hope in Thee. Grant peace to Thy world, to Thy Churches, to the Priests, to our Civil Authorities, to the Armed Forces and to all Thy people. For all good giving and every perfect Gift is from Above, coming down from Thee, the Father of Lights; and to Thee we ascribe glory, thanksgiving, and worship, to the Father, and to the Son, and to the Holy Spirit, now and for ever, and from all Ages to all Ages.
Congregation responds with:
Amen.
Blessed be the Name of the Lord, from this time forth, and for ever more. (three times)
This is the final doxology from Psalm 112 v2.
While the above is chanted, Priest re-enters the Sanctuary and proceeding to the "Prothesis" prays inaudibly:
O Christ, our God, Who art Thyself the fulfillment of the Law and the Prophets, and hast fulfilled all the dispensation of the Father, fill our hearts with joy and gladness always, now and for ever, and from all Ages to all Ages. Amen.
The Deacon announces:
Let us Pray the Lord.
Exiting from the Royal Doors the Priest blesses and gives the benediction facing the people and saying:
May the blessing of the Lord and His mercy come upon you, through His Divine Grace and Love for mankind; always, now and for ever, and from all Ages to all Ages.
Congregation responds:
Amen.
Priest proclaims:
Glory to Thee, O Christ, our God and our hope, glory to Thee.
May Christ, our true God Who rose from the dead, through the intercessions of His most pure and holy Mother; by the power of the precious and life-giving Cross; the protection of the sublime Bodiless Powers of Heaven; the supplication of the honorable glorious Prophet, and Forerunner, John the Baptist; of the holy, glorious, and all-laudable Apostles; of the holy, glorious andvictorious Martyrs; of our venerable and God-bearing Fathers; of the holy and righteous ancestors of God, Joachim and Anna; of Saint(s) (name or names of Saint(s) of day), whose memory we celebrate, and of all the Saints, -- have mercy on us and save us, because He is gracious and loveth mankind. Through the prayers of our Holy Fathers, O Lord, Jesus Christ our God, have mercy on us and save us."
The Priest then gives an added blessing by saying:
May the Holy Trinity bless you and protect you.
Distributing the Antidoron, the Priest descending to the lower step of the Sanctuary distributes to the Congregation a piece of "Antidoron" (Ἀντίδωρον) saying to each:
May the blessing of the Lord and His mercy be upon you.
The Antidoron is the remaining part of the Prosforo from which the lamb of God was taken. It is a small gift instead of the Communion. Remain after the service and take the Antidoron from the priest's hand which yiu kiss with reverence.
Here is what Saint Nicholas Cabasilas says,
The bread that is distributed as Antidoron has previously been sanctified, for it has been offered to God. All the Christians who have been to Church receive it with reverence in their right curved palm and kiss the priest's right hand, which a short while ago touched and cut Christ the savior's most holy Body; for all of it was sanctified. This is why the Church claims that the celebrant's hand imparts the sanctification to those who touch and kiss it. (P.G. 150, 489 C)
The Antidoron should be distributed in silence while the chanters are chanting holy hymns.
Note: may also be taken home for use during the week. It is a pious custom for Orthodox Christians to begin the day, after their morning prayers and before eating, by consuming a particle of antidoron and drinking agiasmos,
or blessed water.
After the congregation has left, the Priest goes to the Prothesis and consumes the contents of the Holy Chalice, and removes his vestments; for both these acts he recites appropriate prayers.
With the fear of God, faith and love, draw near.
The people come forward prayerfully and orderly. As we come to commune, we should sense this trembling in fear and awe, a fear that comes from extreme respect and reverence for the Triune God, not one with anxiety, but with the faith Christ himself revealed to us.
This fear is not the same as that of a person who is terrified of losing money, health or a job. It is a noble sentiment of godliness and contrition, of reverence an wisdom of divine humility. It s fear coupled with awe and reverence. It is with unquestioned faith in a particular Triune God that has been revealed to us by God Himself when he became man. There should be no question in the mind of the partaker that this is the actual Blood and Body of Jesus Christ. This reality raises within us reverent fear and awe–we are joining with our Creator. We also approach the Holy Cup with the unconditional love of God reigning in our hearts. This is a love based on the forgiveness our Lord modeled when he cried on the Cross:"Father, forgive them; for they know not what they do?"
Saint John of Damascus says,
Through the partaking of the Holy Eucharist's divine fire, sins must be burnt down and passions weakened. At the same time, we must be "burning and deified" through the divine Coal. Our whole hearts must become one with fire! As we receive Holy communion we must sense that within us there is a banquet, a marvelous celebration, a Paschal feast...
Saint John Chrysostom says,
When you are about to draw near this divine and dreadful Table, with fear and trembling, with a clear conscience, with fasting (of the soul and body) and prayer, you should do so without any commotion, with out stepping on and pushing the person who is next to you.For, this lack of order manifests the great madness and ignorance that exists towards the Holy Mysteries. ...
Let us therefore sense this trembling, as we draw near to commune. Let us tear and mourn for the sins we have committed. After we have cleansed ourselves, let us draw near so that we may commune with silence and order that are appropriate, for we are drawing near the Kingdom of Heaven....
We must absolutely draw near our Lord's most holy Table, wearing a bridal garment. Moreover, the most important jewel of this spiritual garment is the love towards all and mainly our enemies, to those who have tempted us, have treated us unjustly, have robbed us blind, have dishonored us, and have ruined us. Remission and concession are the jewels of love.
As the faithful humbly and prayerfully approach the Chalice the priest says,
The servant of, (name), partakes of the precious and all-holy body and blood of our Lord and God and savour Jesus Christ, unto the forgiveness of sins and unto life everlasting.
The Priest will give each person who come forth Holy Communion on a spoon. When one approaches the chalice, they give their first name received at the time of their Baptism. In the early days of the Church everyone received in the same manner as the clergy. But this became problematic so the practice of the spoon was introduced to better control this precious gift from misuse.
When coming forward to receive Holy communion one should not talk with others as they patiently wait in an orderly fashion. One should keep their eyes low, avoiding eye contact with others, maintain concentration on this most important event. One can think what they are about to receive, what a magnificent gift this is, and how unworthy they are to receive such a gift. One should feel contrition for their past sinfulness and desire to become more like Christ Himself. This gift of the His Blood and Body to intermingle with one's own is for our spiritual benefit and growth in Him. As you receive this precious gift think of the priest's hand as the hand of Christ stretching out to you through his hand.
When you partake of the Blood and Body of Christ you have become one with Him. The Blood and Body of Christ is now intermingling with your own blood and body. You sense something that makes you radiant, a sublime feeling of being in union with Jesus Christ.
Saint Nicholas Cabasilas writes:
Holy Communion sanctifies and makes the entire psychosomatic human being radiant, for one soul intermingled with the other soul - one blood with the other blood...God's judgment is an abyss, His Mysteries are magnificent...
What a great miracle, our nous getting mixed with hat of Christ's! His Will with our will becoming one mixture...also His Body with our body and His Blood with our blood.
I wonder, what becomes of our nous, when the divine Nous prevails? What becomes of our will when the divine Will prevails? What becomes of soil and clay when divine Fire conquers?
Indeed, Holy Communion makes worthy those of us who are laudable of receiving It, who are similar with Him by Grace and communion, Who Alone is, the only One Who is Holy, the only One who is Good, the only One who is True?' (P.G. 150, 584 D - 585 A).
After all have communed, the priest says the following:
O God save thy people ad Bless thine inheritance.
The we sing the hymn,
We have seen the true light;
We have received the heavenly spirit.
We have found the true faith,
In worshipping the indivisible Trinity:
For he hath saved us.
Holy Communion is the "true light" that is within us. Our soul is being transformed and is glowing from within. It has been united with Christ. Jesus tells us, "I am the light of the world: he that follows me shall not walk in darkness, but shall have the light of life." (John 8:12)
The priest then censes the Holy Cup, faces the people, and proclaims after saying quietly,
Blessed is our God,
Always, now and forever and to the ages of ages.
Litany of Thanksgiving
At this point the Priest takes the Holy Chalice and the Diskarion back to the "Prothesis" preparation table. All the contents are consumed at the very end of the Divine Liturgy by the Deacon or the Priest and not one particle remains unconsumed because it is the very Body and Blood of our Lord.
At this point the Deacon proclaims the following Litany:
Let us rise. Having partaken of the divine, holy, pure, and immortal, heavenly, life-giving, and awesome Mysteries of Christ, worthily let us give thanks unto the Lord.
Help us, save us; have mercy upon us; and keep us, O God, by Thy Grace.
Having asked the Lord that this whole day may be perfect, holy, peaceful and sinless, let us commend ourselves and one another, and our whole life to Christ, our God.
The Priest folds the "Antiminsion", which was unfolded at the beginning of the Liturgy of the Faithful during the singing of the Cherubic Hymn.
He says quietly this prayer:
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.
Then with the Book of the Gospels he makes the sign of the Cross over the Antiminsion and places it directly upon it chanting:
For Thou art our sanctification, and to Thee we ascribe glory, to the Father, and to the Son, and to the Holy Spirit, now and for ever, and from all Ages to all Ages."
Dionysius the Areopaghte writes:
With the holy initiation of Divine Mysteries, those who are initiated will get to know the enormous graces of these Mysteries well and while they will be giving reverently profound thought to their such divine height and extent, they shall praise the divine Godhead's most heavenly good works and gratitude. (P.G. 3, 445 B, C)
All that is demanded of us is appropriate preparation, repentance and cleanliness, knowledge and action of faith, sensing our sinfulness and unworthiness, weaknesses, and nothing more.
We must prepare ourselves so we can see the true Light with the eyes of our soul each time we come to the Church.
Dismissal
The Journey is now coming to an end. Its aim was our reunion with our Lord and Savior through Holy Communion. This aim has been fulfilled. We have received the Divine Mysteries and with them joy, peace, gentleness, love, gladness, calmness, forbearance, faith, hope, goodness, propriety and many other gifts and now carry these home to our family, our work and our whole life. We are now to be witnesses of the new life in Christ. We now offer the final prayers of the Liturgy. We must guard these gifts we have received through humility, prayer, patience, faith and watchfulness. The Priest calls on us to depart in peace and offers a final blessing.
"Let us depart in peace; let us pray to the Lord."
The Priest faces the Holy Icon of Christ prays aloud the "Prayer behind the Ambon (Pulpit)." It is called this because in the ancient Church the ambon was situated in the center and the priest would stand behind the ambon to say this prayer. Now the Ambon is situated differently so the priest now says it in front of the icon of Christ.
Prayer Behind the ambon:
O Lord, Who blessest those who bless Thee, and sanctifiest those who put their trust in Thee, save Thy people and bless Thine inheritance; preserve the whole Body of Thy Church and sanctify those, who love the beauty of Thy Temple. Do Thou glorify them by Thy Divine power, and forsake us not, who set our hope in Thee. Grant peace to Thy world, to Thy Churches, to the Priests, to our Civil Authorities, to the Armed Forces and to all Thy people. For all good giving and every perfect Gift is from Above, coming down from Thee, the Father of Lights; and to Thee we ascribe glory, thanksgiving, and worship, to the Father, and to the Son, and to the Holy Spirit, now and for ever, and from all Ages to all Ages.
Congregation responds with:
Amen.
Blessed be the Name of the Lord, from this time forth, and for ever more. (three times)
This is the final doxology from Psalm 112 v2.
While the above is chanted, Priest re-enters the Sanctuary and proceeding to the "Prothesis" prays inaudibly:
O Christ, our God, Who art Thyself the fulfillment of the Law and the Prophets, and hast fulfilled all the dispensation of the Father, fill our hearts with joy and gladness always, now and for ever, and from all Ages to all Ages. Amen.
The Deacon announces:
Let us Pray the Lord.
Exiting from the Royal Doors the Priest blesses and gives the benediction facing the people and saying:
May the blessing of the Lord and His mercy come upon you, through His Divine Grace and Love for mankind; always, now and for ever, and from all Ages to all Ages.
Congregation responds:
Amen.
Priest proclaims:
Glory to Thee, O Christ, our God and our hope, glory to Thee.
May Christ, our true God Who rose from the dead, through the intercessions of His most pure and holy Mother; by the power of the precious and life-giving Cross; the protection of the sublime Bodiless Powers of Heaven; the supplication of the honorable glorious Prophet, and Forerunner, John the Baptist; of the holy, glorious, and all-laudable Apostles; of the holy, glorious andvictorious Martyrs; of our venerable and God-bearing Fathers; of the holy and righteous ancestors of God, Joachim and Anna; of Saint(s) (name or names of Saint(s) of day), whose memory we celebrate, and of all the Saints, -- have mercy on us and save us, because He is gracious and loveth mankind. Through the prayers of our Holy Fathers, O Lord, Jesus Christ our God, have mercy on us and save us."
The Priest then gives an added blessing by saying:
May the Holy Trinity bless you and protect you.
Distributing the Antidoron, the Priest descending to the lower step of the Sanctuary distributes to the Congregation a piece of "Antidoron" (Ἀντίδωρον) saying to each:
May the blessing of the Lord and His mercy be upon you.
The Antidoron is the remaining part of the Prosforo from which the lamb of God was taken. It is a small gift instead of the Communion. Remain after the service and take the Antidoron from the priest's hand which yiu kiss with reverence.
Here is what Saint Nicholas Cabasilas says,
The bread that is distributed as Antidoron has previously been sanctified, for it has been offered to God. All the Christians who have been to Church receive it with reverence in their right curved palm and kiss the priest's right hand, which a short while ago touched and cut Christ the savior's most holy Body; for all of it was sanctified. This is why the Church claims that the celebrant's hand imparts the sanctification to those who touch and kiss it. (P.G. 150, 489 C)
The Antidoron should be distributed in silence while the chanters are chanting holy hymns.
Note: may also be taken home for use during the week. It is a pious custom for Orthodox Christians to begin the day, after their morning prayers and before eating, by consuming a particle of antidoron and drinking agiasmos,
or blessed water.
After the congregation has left, the Priest goes to the Prothesis and consumes the contents of the Holy Chalice, and removes his vestments; for both these acts he recites appropriate prayers.
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