Saint George

 

 

Introduction to the Divine Liturgy      -     
by: Father George Papadeas
Reproduced by Permission - Downloads for private use only.

Introduction

Proskomidi

Liturgy of the Catechumens

Liturgy of the Faithful

As a Priest of the Church approaching on four decades, I long have
believed, that the underlying true reason that many Orthodox do not
regularly and conscientiously participate in the Divine Liturgy is, because
of the fact that they never took time to really acquaint themselves with
this Supreme Service instituted by the Lord Himself.  Consequently, each of
these tends to justify his or her absence from the Sunday Pew; and most of
the excuses center around the lack of knowledge of the Greek used in the
Divine Liturgy.
 
We really deprive ourselves of the greatest spiritual comfort we could
possibly receive, by not participating in the Divine Liturgy faithfully,
regularly and with true knowledge of its content.
 
For this reason, aside from publishing the Liturgy bilingually, which has
been done by many, I attempted to give a commentary of the Liturgy in
laymen's language.  It is important for your spiritual growth to become
familiar with the Divine Liturgy in its every expression, to live it and to
be uplifted by it.
 
The Divine Liturgy concerns itself with all that has to do with our true
life upon this Earth, as well as all the hopes we base in our future life
in Heaven.
 
We must never forget that in every Divine Liturgy Christ is truly present.
He is the One that offers and is offered.  The Liturgy is founded on the
Scriptures and in all the prayers it quotes directly from the Bible.
Consequently the Liturgy teaches us the fundamentals of our Faith; (i.e.,
the dogma regarding the Holy Trinity, the Incarnation of the Lord and His
work and Sacrifice for our Salvation, His glorious Resurrection, His
Ascension and His place on the right hand of the Father in Heaven, and His
glorious second Coming to judge the living and the dead.)
 
The Divine Liturgy is the most eloquent Sermon that could be preached, and
brings us into complete unity with God through the Sacrament of the Holy
Eucharist, in which the Faithful receive the very Body and Blood of Christ.
 
For this reason it is of no benefit if we leave home Sunday morning to go
to Church simply to hear the Divine Liturgy and witness the proceedings.
The Divine Liturgy is not a performance.  It does not want spectators.  It
requests participants, as was the most ancient tradition.  Our forefathers
regularly brought the Oblation loaves, the wine, the water, the incense,
the candles, the olive oil as a token of their true participation.  More
important than these, was the participation of the Faithful in the
responses and hymns of the Divine Liturgy.
 
To this life-giving and most inspiring tradition we must return, to
recapture the ageless beauty of the Liturgy.
 
Learn the meaning of all parts of the Liturgy from the commentary of the
following pages.  Participate in the singing and without fail loudly
confess your faith with the Priest during the recitation of the Creed.
Unite yourself in prayer again loudly with the "Our Father, Who art in
Heaven...", and above all prepare through prayer, fasting and confession to
receive Holy Communion, as an act of supreme devotion, perhaps on the first
Sunday of every month.  Only then will you truly feel uplifted.  Our
churching must be absolved from the routine, to which we have condemned it.
 
For your greater participation seek out the Hymns of the particular Sunday,
the Epistle reading and the Gospel Lesson.  In a separate section of this
book, I have included the responses and the Hymns set to music by the
renowned composer John Sakellarides, professor of Byzantine Music.  While
other music may be used in your Parish, it is well to learn the hymns which
include phonetics.  Chant them with your family at home during the hour of
devotions.
 
I pray that these thoughts find fertile land in the hearts of all our
constituents.
 
                                           Father George Papadeas
 
 
                            []
                        IC  []  XC
                            []
                     [][][][][][][][]
                            []
                        NI  []  KA
                            []
 
 
"One is Holy, One is Lord, Jesus Christ, to the glory of God the Father,
Amen."

A COMMENTARY ON THE DIVINE LITURGY
 
The Divine Liturgy is divided into three parts:
 
   1.  The "Proskomidi", or preparation of the Holy Gifts.
               (Not visible to the Faithful).
 
   2.  The "Liturgy of the Catechumens",
               (the students, or learners of the Faith).
 
   3.  The "Liturgy of the Faithful",
               (Sacrament of the Holy Eucharist.)
 
Before we offer explanations of these three (3) parts, the "Proskomidi",
the "Liturgy of the Catechumens" and the "Liturgy of the Faithful", let us
see upon what style a Church is built, how it is divided and what is
contained therein.
 
The usual shape of a Church is rectangular, in the form of a ship.  The
symbolism of the ship is, that the Christians are aboard, with our Lord
Jesus at the helm, ultimately heading for the port of salvation.  This
rectangular shape is called a Basilica, whose main feature is the long rows
of columns, supporting porches.  This architecture is the most ancient in
the Christian Church.  The Church traditionally faced East, because:
 
     1.  light comes from the East,
     2.  the Garden of Eden was located in the East,
     3.  the source of our Christian Faith is from the East.
 
Justinian the Great in 532 A.D. brings to light another type of
architecture with the construction of the Saint Sophia Cathedral in
Constantinople.  This Cathedral became the prototype of the Eastern
Christian Churches and of many in the West.  This style came to be known as
Byzantine and is characteristicly Greek Orthodox.
 
The Byzantine Church edifice is built in the form of an equilateral cross,
with a dome crowning in the center.  The symbolism of the cross is that the
Christians are saved through the Blood of our Lord Jesus, who was crucified
for our salvation upon the Cross, and the dome typifies the infinity of
Heaven.
 
The Church is divided into three main parts:
 
    1.  The Narthex or Vestibule.
 
    2.  The Church proper, or Nave (from the Greek word "Naus", meaning
ship.)
 
    3.  The Sanctuary.
 
 
In each of these parts belonged one of three classes:
 
    1.  The Catechumens' (learners of the Christian Faith not baptized)
place was in the Narthex, as it was also for those Christians going through
Penance.
 
    2.  The Faithful Christians occupied the Church proper.
 
    3.  The Clergy were the only ones permitted in the Sanctuary.
 
The Church proper is separated from the Sanctuary by the Iconostasion,
which has a large central Door, and two smaller doors on either side.  The
Iconostasion is adorned with Holy Icons.  Facing the Holy Altar we see to
the right of the Central Door, the Icon of our Lord Jesus Christ; beside
our Lord is St. John the Baptist and to the right of St. John is the
Archangel Gabriel.
 
To the left of the central Door we see the Icon of the Virgin Mary holding
the Christ Child; next, on the left, is the Icon of the Patron Saint of the
particular Church; (by recognizing the Saint or Saints in this position we
establish the name of the Church, without having to be told.  In our Church
in Atlanta, is the Annunciation Icon.)  On the left side of this Icon is
the Icon of the Archangel Michael.  To the right or the left of these six
Icons, which are standard in the Orthodox Church, we add other Icons by
choice, if there is room.
 
The open space between the Pews and the Iconostasion is called Soleas,
which usually is elevated.  In this space all the litanies and processions
and Sacraments are performed.
 
In the Church proper, or Nave, we notice:
 
   1.  Candle and offering tables.
 
   2.  Proskynetarion (shrine with Icon which we kiss after lighting our
candle and before going to our pew.)
 
   3.  Pews for the faithful.
 
   4.  Pulpit, from which the Deacon reads the Gospel, and the Sermon is
preached.
 
   5.  Cleros.  The place on the right where the Chanters and Readers
stand.
 
   6.  The Bishop's Throne, used by the Hierarchy.
 
 
The Sanctuary, as we mentioned, is separated from the Church proper by the
Iconostasion, or Altar Screen.  No layman is permitted inside the Sanctuary
unless he has a special office given to him by the Bishop, such as Acolytes
or Readers.
 
In the Sanctuary we have in the center the Altar Table upon which we
notice:
 
   1.  The "Artoforion", or Tabernacle, in which is contained the Blessed
Sacrament or Host.  This Host is prepared once annually during the Day of
the institution of the Sacrament, Holy Thursday.  The Host, which is Holy
Communion is deposited in the Artoforion for all emergencies, for people to
receive when there is no time to celebrate the complete Liturgy.  Because
the Lord is fully present in the Tabernacle we must always bless ourselves
and bow every time we cross the middle aisle.
 
   2.  The Golden Book of the Gospels, from which the Deacon or Priest
reads the Gospel Lesson of the day.
 
   3.  The Antiminsion, or imprinted Cloth depicting the Burial of the Lord
and in which are contained Relics of a Saint.  This Antiminsion is unfolded
at the beginning of the Liturgy of the Faithful and without it the Liturgy
cannot be celebrated.
 
   4.  The Blessing Cross, which the Priest uses for blessing the
Congregation.
 
   5.  The Prayer Book, from which the Priest reads the Prayers of the
Divine Liturgy.
 
   6.  The Eternal Vigil Light or lamp, which burns olive oil and is always
lit in front of or on top of the Artoforion.
 
   7.  The Candle Sticks which are used for adornment of the Altar Table.
 
 
To the left of the Altar Table, and against, or built into the wall we
notice the PROTHESIS, or OBLATION table, where the Holy Utensils are kept
for preparation of every Liturgy.  They are:
 
   1.  The Holy Chalice.
   2.  The Holy Diskarion, or Paten.
   3.  The Communion spoon.
   4.  The Lance used to cut the parts of the PROSFORON (oblation bread).
        (The lance reminds us of the spear, with which the soldier pierced
         our Lord's side.)
   5.  The Cruets, or small bottles containing wine and water.
   6.  The Communion cloth.
   7.  The 2 Veils for the Chalice and Paten, as well as the Cover for
       both, called "Aera."
 
Back of the Altar Table we see the large Crucifix which is used on the day
of the Passion.
 
Also we see the "Hexapteryga" or fans representing the six-winged Angels,
which surround the Glory of God.  These with the matching Cross are used by
the Altar Boys in processions.
 
The Narthex, which in days of old had a specific function, now is no more
than a vestibule which prepares us for pious entry into the Church.  For
practical reasons in many Churches we see the candle-stands and the
offering plates as well as the "proskynetarion" or icon-veneration stand in
the Narthex.

PREPARATION OF THE CELEBRANT PRIEST
 
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."
 
HOLY VESTMENTS
 
Having entered the Sanctuary, the Priest wears his Vestments.  For each of
the five (5) pieces he recites a special prayer as follows:
 
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.)
 
   "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)
 
2.  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.)
 
   "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.  ZONI: (Belt)  The Zoni 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: (2 Pieces - Cuffs)  The Epimanika symbolize the creativeness
and omnipotence of God.
 
                   (Wearing first Epimanika - right cuff)
 
   "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)
 
                   (Wearing second Epimanika - left cuff)
 
   "Thy hands have made me and moulded 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, which our Lord Jesus wore.
 
   "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, reciting:
 
   "I will wash my hands among the innocent, and so will I go round Thine
    Altar, O Lord."  (Psalm 26, Verse 6)
 
Thus he is prepared for the Divine Liturgy.

The PROSKOMIDI, or OFFICE of the OBLATION
 
The Priest, fully vested proceeds to the Table of Preparation called
"PROTHESIS" of "PROSKOMIDI."  The Prothesis Table is always located inside
the Sanctuary and usually on the wall to the left of the Altar Table.  The
PROSKOMIDI is the preparation of the Holy Gifts, the Bread and Wine for the
Divine 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 PROSFORON
(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:
 
   "Sacrified 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 9 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.
 
Cutting other smaller particles of bread, the Priest prays for and
commemorates the Orthodox Patriarchs Bishops and Rulers, and all names of
the living, given to the Priest by the faithful.
 
Then he prays for the departed rulers and clergy and any names of our
beloved submitted to him.
 
Lastly, he removes a small piece for himself, begging for the forgiveness
of his sins.  All these particles are placed below the Host on the
Diskarion.
 
The Priest then uses the Censer saying:
 
   "To Thee, O Lord, we offer incense as a scent of spiritual fragrance;
    accept it at Thy Heavenly Altar and send down upon us in return, the
    Grace of the Holy Spirit."
 
Taking the ASTERISK, shaped in a cross, 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)
 
                 (The Asterisk symbolizes the star.)
 
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 Saviour, 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 honourable 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."
 
                     ----  Here ends the PROTHESIS  ----
 
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" as we shall see.

   Part II.
 
The Liturgy of the Catechumens
 
The Priest fully vested and having prepared the Proskomidi comes before the
Holy Altar and during the Great Doxology he recites certain preparatory
prayers before commencing the Divine Liturgy.
 
When the Doxology has been sung, the Priest blesses himself, and bows very
deeply repeating three times:
 
   "Glory to God in the highest and on earth peace, good will toward men."
 
and twice he says:
 
   "O Lord, open Thou our lips, and my mouth shall proclaim Thy praise."
 
Then taking the Golden Book of the Gospels he raises it and making with it
the sign of the cross he chants the opening words of the Divine Liturgy:
 
   "Blessed be the Kingdom of the Father, and of the Son, and of the Holy
    Spirit, now and for ever, and from all Ages to all Ages."
 
The Choir responds readily,  "Amen."  Yes, so be it,  -- may God truly
reign over us to all eternity.
 
After the Divine Liturgy has commenced with the glorification of the Holy
Trinity, the Deacon, and in his absence the Priest, chants 9 petitions,
each a separate beautiful and meaningful prayer.
 
In answer to all these petitions, the Faithful, represented by the Choir,
respond with the "Kyrie Eleison", meaning "Lord, have mercy."
 
Before the first petition, the Priest calls the people to pray by saying:
 
   "In peace, let us beseech 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 the fifth (5th) Chapter of Matthew, Verses 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.
 
Thus, with a complete serenity of heart and mind we must attend the Divine
Liturgy; only then do our prayers have meaning.  With this peace the Priest
recites the first petition
 
   1. "For the Peace from above, and for the salvation of our souls, let us
       beseech the Lord."
 
Realizing that:
 
   a.) no prayer is acceptable without peace,
   b.) our Lord came to establish peace and reunite man with God,
   c.) every good gift and every perfect gift is from above (James 1:19),
 
we pray for "Peace from above," and after having received this peace, we
pray for "the salvation of our souls."
 
   2. "For the peace of the whole world, for the well-being of the Holy
       Churches of God, and for the union of all, let us beseech the
       Lord."
 
We pray:
 
   a.) For the peace of the world so troubled with strife and wars; for God
       to grant the leaders of nations a true sense of justice and love.
 
   b.) For the stability of the Church, to stand fast on the pure faith as
       interpreted by the seven Ecumenical Councils.
 
   c.) For the union of all Churches and peoples, which would establish a
       Kingdom of God on earth and become as our Lord prophesied:
 
               "One fold, with One Shepherd." (John, Chapter 10, Verse 16)
 
 
   3. "For this Holy Temple, and for those who enter it with faith,
       reverence and the fear of God, let us beseech the Lord."
 
God can be worshipped anywhere, but His presence is felt more in His House,
the Church, which He established, where all of us united in true
brotherhood gather to partake in the table of love.  We pray then, that God
preserves this Church and all Churches, as well as protect and guide all
those that enter the Church with faith, REVERENCE, love and respect of God.
 
 
   4. "For our Archbishop (name which today is: Iakovos), for the venerable
       Priesthood of the Diaconate in Christ, for all the clergy and the
       laity, let us beseech the Lord."
 
Saint Paul in the Epistle to Hebrews, Chapter 13, Verse 17, states:
 
   "Obey them that have the rule over you and submit yourselves: for they
    watch for your souls, as they that must give account; that they may do
    it with joy, and not with grief."
 
The faithful are enjoined to pray for the welfare of our Archbishop, of all
the Priests and Deacons; in short for all the Clergy and the Christians,
who adhere to the teachings of the Church.  In this petition we recognize
the existing ranks in the Clergy:
 
   a.) the Bishop,
   b.) the Priest,
   c.) the Deacon.
 
 
   5. "For the President of our Country, for those in Civil Authority, for
       Our Armed Forces, and for all the American Nation, let us beseech
       the Lord."
 
Our great Country was founded on the moral precepts of our Lord; our
President is a God-fearing man praying to God for guidance and aid in his
difficult tasks;  For these then, we pray to God, and for all the people
under their jurisdiction.
 
 
   6. "For this city and for every city and country, and for the faithful
       who dwell therein, let us beseech the Lord."
 
We pray not only for the welfare of our city, but on a general scale, based
on our love for all mankind, we pray for all the cities and lands and for
the faithful people that dwell in them.
 
 
   7. "For seasonable weather, for the abundance of the fruits of the
       earth, and for peaceful times, let us beseech the Lord."
 
Man is composed of Body and Soul.  We pray for our spiritual welfare which
is most important, but we also ask our Lord to grant us many bountiful
gifts to feed and clothe our body.  Our Lord in His prayer, which sets the
pattern for prayers, states: "GIVE US THIS DAY OUR DAILY BREAD."  We pray
then that the weather will be seasonable, in order that the cultivated
earth may give forth rich fruits.  For all these and peaceful times we pray
to the Lord.
 
 
   8. "For those at sea, and those who travel by land or by air, for the
       sick and suffering, for captives and for their salvation, let us
       beseech the Lord."
 
In this most meaningful petition we truthfully express our unselfishness
and brotherhood.  We Pray:
 
   a.) That those sailing on the seas will not be endangered by stormy
seas.
   b.) That those who travel on land or in the air will safely reach their
destination.
   c.) That those being tried by various illnesses will recover and regain
their health.
   d.) That those who toil and are burdened will duly be relieved.
   e.) That those who are captives and enslaved to hostile nations will
soon be free to return to their country.
   f.) For all these and the salvation of their souls, we pray to the Lord.
 
 
   9. "For our deliverance from all affliction, wrath, danger and
       necessity, let us beseech the Lord."
 
Life is full of trials and tribulations, dangers and needs.  These,
oftentimes are permitted by God and put us to the test.  Other times they
are the results of our sins and misdemeanors; so we pray to God to please
exempt us from all these afflictions.
 
In answer to all these petitions the people respond, as we said, with Kyrie
Eleison (Lord have mercy.)  Let us then get into the habit, in a low
whisper, to follow the choir and repeat the Kyrie Eleison.  Only through
acquiring this habit will we be able to be more alert during the Divine
Liturgy.  Let us become conscientious Christians, followers, and
participants of the Divine Service.
 
After the nine Petitions, through which we pray for various things
entreating the Lord in PEACE, and having the Faithful, represented by the
choir, respond with the KYRIE ELEISON (LORD HAVE MERCY), the Priest prays:
 
    "Help us, save us, have mercy on us, and keep us, O God, by Thy
     Grace."
 
Everything we have received, or is given, or will be given to us by God,
comes through His Grace, as a gift to the faithful.  This Grace comes from
God's infinite Goodness and from the supreme sacrifice of our Lord made
upon the Cross; through His Blood our sins are washed away.
 
With this Grace, then, we pray to God to receive us as His true Children,
to save us, to have mercy on our souls, and to guard us physically and
spiritually against all dangers.
 
The Prayer which we hear many times throughout the Divine Liturgy follows:
 
    "Commemorating our most holy, pure, blessed and glorified Lady, Mother
     of God and Ever Virgin Mary, with all the Saints, let us commend
     ourselves and one another and our whole life to Christ, our God."
 
We are reminded in this prayer of the noble attributes of Saint Mary, the
Mother of God.  She is accorded the following adjectives.
 
   1.  Panagia: meaning All-Holy; possessing every virtue and holiness.
 
   2.  Immaculate: she was pure and undefiled, cleansed of all sin.
 
   3.  Most-Blessed: of all the mortals she was most blessed because she
       was chosen by God to become the vessel through which the Word of God
       would receive human flesh.
 
   4.  Glorious: because she gave birth to the Saviour, the glorious Lord.
 
   5.  Despina, Lady: because she is our Lady and mother.
 
   6.  Theotokos: because she did not give birth to a common man, but
       supernaturally gave birth to our Lord Jesus Christ.
 
   7.  Ever-Virgin: because even though she gave birth, she was still a
       virgin until the end of her earthly life.
 
The Virgin Mary then, is a prime example for her many virtues: for her
patience, enduring the sufferings of her innocent Son; for her love and
devotion to God.  We are mindful of all this, as we are of the innumerable
Saints, who again gave us so many noble and life-giving examples, who shed
their blood to nourish the roots of the tree of Christianity.  The
Theotokos and the Saints being closer to God pray for us when we ask them
to, in our prayers.
 
Just as the Theotokos and the Saints devoted their being and their lives to
God, in similar manner, we are reminded in this prayer, that:
 
    "We and all others should devote ourselves wholeheartedly to Christ our
     God."
 
In answer to this beautiful prayer, the Choir responds:
 
    "To Thee, O Lord."
 
To you, O Lord, we commend ourselves; we pledge ourselves to become sincere
and conscientious Christians; to follow and give noble examples; to
practice all the teachings You have given us.  We will glorify You in words
as well as in deeds.
 
The Petitions which we offer in Peace, the remembrance of the Theotokos and
the Saints and pledging ourselves to our Lord, end with the glorification
of the Holy Trinity, as follows:
 
    "For to Thee belong all glory, honour, 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."
 
We hereby ascribe, as it is our duty, all glory, honor and worship to the
Father, Who created Heaven and Earth, all things visible and invisible; to
the Son, Who became Incarnate, sacrificed Himself for our sins and
instituted the Christian Religion; and to the Holy Spirit, Who is the
overseer of the Church and guides it to render it infallible.
 
The Choir responds to this with "Amen."  So be it.  (Again we repeat the
importance that:  in a whispering tone the people should answer in concert
with the Choir.  Only then can we become part of the proceedings and
appreciate what is transpiring.)
 
We then hear the Antiphons.  These hymns are called Antiphons, because in
the Ancient Church there were two Choirs, one on the right and the other on
the left in the Nave.  The first would sing the hymn, which would then be
repeated by the second Choir.
 
     (Editor's Note:  I feel that the Antiphonal Choirs ought to become a
part of the Church again, on the strength that it adds to the beauty and
sanctity of the Divine Liturgy.)
 
1st ANTIPHON:
 
    "By the intercessions of the Theotokos, O Saviour, save us."
 
We all feel that many times we are not worthy to amply 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, would speak in
our behalf.  This is the meaning of the first Antiphon; that through her
intercessions we may be saved.
 
During the singing of this Antiphon, which is sung 3 times, the Priest
within the Altar recites the following prayer:
 
    "O Lord our God, whose dominion is inconceivable, and whose glory is
     incomprehensible; whose mercy is infinite, and whose love toward
     mankind is ineffable, do Thou Thyself, O Master, in Thy tender
     compassion look upon us, and upon this Holy Temple, and grant us and
     those who pray with us, Thine abundant mercies and compassions."
 
Note:  This silent prayer is actually the beginning of and should precede
the prayer for the glorification of the Holy Trinity.  It should be recited
when the Petitions are being said by the Deacon.  If there is no Deacon
serving, the Priest says the Petitions and consequently with the free time
he has during the singing of the Antiphons he recites this prayer.
 
After the 1st Antiphon the Priest intones:
 
    "Again and again, in peace, let us beseech the Lord."
 
Choir:
 
    "Lord, have mercy."
 
The Priest repeats the prayers said before the 1st Antiphon:
 
    "Help us, save us, have mercy on us, and keep us, O God, by Thy
     Grace."
 
    "Commemorating our most holy, pure, blessed and glorified Lady, Mother
     of God and Ever Virgin Mary, with all the Saints, let us commend
     ourselves and one another and our whole life to Christ, our God."
 
Choir:
 
    "To Thee, O Lord."
 
PRAYER OF 2nd ANTIPHON
 
    "O Master, Lord our God, save Thy people and bless Thine inheritance;
     protect the whole body of Thy Church, and sanctify those, who love
     the beauty of Thy Temple.  Do Thou endow them with Thy Divine Power,
     and forsake not us, who have set our hope in Thee."
 
    "(Audibly)  For Thine is the dominion, and 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"
 
2nd ANTIPHON:
 
    "O Son of God, who didst rise from the dead, save us, who sing unto
     Thee:  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 which means:
 
    "Praise be unto God."
 
The second Antiphon having been sung twice, the Choir immediately sings:
 
3rd ANTIPHON:
 
    "O Only-Begotten Son and Word of God, Who being immortal yet didst
     deign for our salvation to be incarnate through the most
     Holy Theotokos and Ever-Virgin Mary, and without change didst
     become Man; and was crucified, O Christ our God, trampling
     down death by death; Thou, Who art One of the Holy Trinity, and
     art 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.  This hymn then tells us:
 
    1.  That Jesus is the Only-Begotten Son and Word of God.
 
    2.  That He is immortal.
 
    3.  That He came for the salvation of the human race.
 
    4.  That He pre-existed with the Father.
 
    5.  That He is immortal.
 
    6.  That He received His complete Human Nature from our Holy Lady the
        Ever-Virgin Mary.
 
    7.  That His Divine Nature did not change in the least after having
        received the human flesh.  In one person as human eyes saw Him, He
        was perfect God and He was perfect man; two distinct Natures.
 
    8.  That He was crucified and shed His Blood to cleanse our sins.
 
    9.  Through His death and resurrection, death was trampled, and
        defeated.
 
   10.  That He is glorified together with the Father and the Holy Spirit.
 
Having all this in mind, we pray that He save us.
 
The prayer which the Priest says within the Altar at this time is:
 
    "Thou, Who hast given us grace at this time with one accord to make
     our common supplications unto Thee and dost promise that when
     two or three are gathered together in Thy Name, Thou wilt grant their
     petitions, fulfill now, O Lord, the petitions of Thy servants, as may
     be most expedient for them; granting us in this world knowledge of
     Thy Truth, and in the world to come life everlasting."
 
The prayer above is based on the promise of our Lord who said, "that where
two or three are gathered in my name, I am there amongst them, too".  (Open
your Bible to Matthew, Chapter 18, Verse 20.)
 
After this Hymn the Priest and the Choir respectively chant:
 
    "Again and again, in peace let us beseech the Lord."
 
    "Lord, have mercy."
 
    "Help us, save us, have mercy on us, and keep us, O God, by Thy
     Grace."
 
    "Commemorating our most holy, pure, blessed and glorified Lady, Mother
     of God and Ever Virgin Mary, with all the Saints, let us commend
     ourselves and one another and our whole life to Christ, our God."
 
Choir:
 
    "To Thee, O Lord."
 
    "For Thou, O God, art good and lovest mankind, 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.  Amen."
 
Up to now there has been no movement on the part of the Priest.  He has
chanted and recited his prayers standing in front of the Holy Altar of God,
without moving from his position.
 
In the ancient Christian Churches there was a separate room or vault, 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.
 
After the singing of the Antiphons, the time is rapidly approaching when
the Gospel will be read.  Therefore in the ancient Church, the Priest, the
Deacon and the Altar Boys would go to the "Skevofilakion", and the Deacon
(in his absence the Priest) would take the Evangelion, and holding it at
head-height, preceded by the Altar Boys, brought it into the Church.  He
would pause in the space before the Sanctuary (Soleas), chant a hymn (as we
shall see), proceed up the Sanctuary Steps, and place the Evangelion upon
the Holy Altar.
 
Today we do not have a separate "Skevofilakion."  Consequently the
Evangelion is always on the Altar.  In order that the Church may preserve
all these historic and symbolic meanings the procession still takes place,
from the Sanctuary, outside the Sanctuary and back into the Sanctuary.
This procession is known as:
 
                    THE LITTLE ENTRANCE
 
The Little Entrance brings to mind our Lord's coming to the Earth, and
being amongst His people, to whom He preached the message of salvation.
 
Having then no "Skevofilakion", the Priest kissing the Book of the Gospels,
takes it from the Altar Table, proceeds around, and preceded by the Altar
Boys exits from the Northern door, comes to the center of the Soleas and
pauses, having recited the following prayer:
 
    "O Master, Lord our God, Who hast appointed in Heaven legions and Hosts
     of Angels and Archangels for the service of Thy Glory, grant that with
     our entrance there may be an entrance of Holy Angels serving with us
     and glorifying Thy goodness; for to Thee are due all glory, honour,
     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."
 
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."
 
Slightly raising the Evangelion, he chants:
 
    "Wisdom!  Stand and attend!
 
The Golden Book of the Gospels contains the Wisdom of God and all His
Divine Truths.  Let us all then stand in attention to receive the Lord.
 
The Hymn of the Little Entrance is chanted by the Priest:
 
    "Come, let us worship and bow down before Christ.  O Son of God, Who
     didst rise from the dead; save us, who sing to Thee: Alleluia."
 
The Priest then enters the Sanctuary, places the Holy Book (Evangelion) on
the Altar, and taking the Censer, he censes the Altar, the Holy Icons and
the faithful, to fill the Church with the fragrance of the incense and
remind us that our prayers should rise up into Heaven, just as the smoke
does from the incense.
 
During this time the Priest and the Choir chant:
 
   1.  The Hymn of the Day (Apolytikion)
   2.  The Hymn of the Church
   3.  The Kontakion (Hymn)
 
After the Little Entrance the Priest chants:
 
    "Let us beseech the Lord."
 
Choir:
 
    "Lord, have mercy."
 
 
Priest:
 
    "For Thou our God art Holy, 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.  Amen."
 
Choir:
 
    "Amen."
 
Within the Sanctuary and in front of the Altar the Priest says the
following prayer:
 
Priest:
 
    "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
     favours; 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."
 
Choir:
 
    "Amen."
 
The Choir chants the TRISAGION HYMN, Trisagion meaning thrice-Holy:
 
Choir:
 
    "Holy God, Holy and Strong, Holy and Immortal, have mercy upon
     us. (Thrice)."
 
    "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 and Immortal, have mercy upon us."
 
 
With this prayer of the Trisagion we are reminded:
 
   1.  Of God's Holiness, Glory, Omnipotence and infinite Goodness.
   2.  That God lives in the hearts of the faithful.
 
     a.)  "If a man love me, he will keep my words: and my Father will love
           him, and we will come unto him, and make our abode with him."
           (John, Chapter 14, Verse 23)
 
     b.)  "Ye are the temple of the living God; as God hath said, I will
           dwell in them, and walk in them; and I will be their God, and
           they shall be my people." (II Corinthians, Chapter 6, Verse 16)
 
   3.  That God is glorified and His praises are sung incessantly by the
       Holy Angels, the Seraphim and the Cherubim, and all the Angelic and
       Heavenly Powers.
 
   4.  That God with His infinite Power and Wisdom has created everything
       out of nothing.
 
   5.  That God created man in His own image, with all the power to become
       a likeness of Him.
 
   6.  That God grants wisdom to those who ask Him for it.
 
   7.  That God does not shun the sinners, but asks them to repent and
       return to salvation.
 
The Priest, recognizing that God has permitted him and the faithful to
stand before His Holy Altar and ascribe to Him the worship and glory that
is due Him, prays:
 
   1.  That from the mouths of us sinners, God will receive the Hymn of the
       Trisagion.
 
   2.  That in His benevolence He will visit us and grant us His many
       gifts.
 
   3.  That God will remit all our sins, whether voluntarily or
       involuntarily committed.
 
   4.  That God will purify and sanctify our soul and body.
 
   5.  That He will enable us to worship Him with pure hearts all the days
       of our life.
 
All these requests are made to God, through the prayers and intercessions
of the Theotokos and all the Saints, who through the ages have pleased God.
After this prayer, the Priest leaves the front of the Altar Table and moves
toward the left, directly facing the "Prothesis."  He repeats the words of
praise that the Jews sang upon the triumphant entry of Jesus in Jerusalem.
 
Priest:
 
    "Blessed is he that cometh in the Name of the Lord."
 
Just as our Lord Jesus was glorified by the people of Jerusalem and a
little later was crucified upon the Cross and shed His blood for us, the
Priest repeats these words of praise, because a little later in the Divine
Liturgy the great sacrifice upon the Cross will take place again for our
benefit.
 
Our Lord though was not only crucified, but also arose in glory from the
dead and ascended into Heaven to sit on the right hand of the Father.  The
Priest bowing before the invisible throne of God says:
 
    "Blessed art Thou on the throne of glory in Thy Kingdom, Who sittest
     upon the Cherubim, always, now and for ever, and unto the ages of
     ages.  Amen."
 
The Priest returns to the front of the Altar Table and prepares to ask the
people to focus all their attention on the reading of the Holy Scriptures,
first the Epistle lesson, and then the Gospel excerpt from one of the four
Gospels.
 
Priest:
    "Louder."
 
Choir:
 
    "Holy God, Holy and Strong, Holy and Immortal, have mercy upon us."
 
The Liturgy of the Catechumens at this point is well under way.  We have
sung the praises of our God and have glorified Him with various Hymns.
Now, after the singing of the "Trisagion" (Thrice-Holy) we arrive at the
point to hear excerpts from the New Testament.
 
The reading from the New Testament is most important.  It is the most
ancient practice in the Church.  It transmits to us the Holy Word of God,
and reminds us of our obligation to read and search the Scriptures and
practice its commandments.
 
After the "Trisagion" the Priest stands outside the Royal Doors, and facing
the people, he reminds them that the hour has arrived for the Epistle and
Gospel reading; he requests their attention by saying:
 
Priest:
 
    "Let us attend."
 
Priest:
 
    "Wisdom."
 
Reader:
 
    "The Reading from the Acts of the Apostles (or, from Paul's
     Epistle to...or, from the other Epistle to...)."
 
Priest:
    "Let us attend."
 
The Reader reads the specific Reading of the Day.  During this reading,
in some churches, the Priest censes the Holy Table crosswise, and the
Sanctuary.  At the end of the reading, the Priest faces the people and
says:
 
Priest:
 
   "Peace be to thee, thou that readest."
 
The Choir singing the praises of God for the wonderful wisdom He has given
us through His words, sings:
 
Choir:
 
   "Alleluia." (3 Times)
 
We now prepare to hear the Gospel lesson.  While the Choir is singing the
"ALLELUIA" the Priest beseeches God to send His light to illuminate our
hearts.  The prayer is inaudible and reads thus:
 
   "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."
 
The Priest, after the Epistle lesson, exits from the Sanctuary and facing
the congregation says:
 
   "Wisdom!  Rise!  Let us hear the Holy Gospel.  Peace be with you."
 
The word of God cannot do any good to minds and hearts that are troubled
and weighted down with sins unforgiven; therefore the Priest prays that
peace will come to the hearts of the faithful Christians and blesses them
saying:  "Peace be with you."  The Choir, representing the faithful,
responds and expresses its wish that peace should also come to the Priest's
heart, and answers:
 
   "And with Thy Spirit."
 
When the Priest says:
 
   "The reading from the Holy Gospel according to (Matthew, or Mark, or
    Luke, or John.)  Let us attend.
 
the Choir at this time and after the reading resounds with:
 
   "Glory to Thee, O Lord, glory to Thee."
 
The proper thing, if we are to follow the practice of the ancient Church,
is to have the sermon follow the reading of the Holy Gospel, because it is
usually based on the Gospel lesson.  The people having just heard the
Gospel, have it fresh in their minds whereby the sermon would have a fuller
meaning.  But today, in most of our Churches, for various practical reasons
it is heard at the end of the Divine Liturgy.
 
Thus, we now come to the close of the 2nd Part of the Divine Liturgy, known
as the "Liturgy of the Catechumens")
 
 
 
                            []
                        IC  []  XC
                            []
                     [][][][][][][][]
                            []
                        NI  []  KA
                            []

                                Part III.
 
LITURGY OF THE FAITHFUL
 
In Part I, we have learned of the preparation of the Holy Gifts to be
presented and transubstantiated into the real Body and Blood of our
Saviour in the last part of the Liturgy.
 
Part II, commencing with the words, "Blessed be the Kingdom of the Father,
and of the Son, and of the Holy Spirit, now and for ever, and from all Ages
to all Ages.  Amen.", called the Liturgy of the Catechumens, ends as we
have seen with the reading of the Holy Gospel.  At this point, the
unbaptized or Catechumens (learners of the Faith) were compelled to exit
from the Church and only the baptized Faithful Christians remained until
the end of the Divine Liturgy as we know it today.
 
The Liturgy of the Faithful, the third and last part of the Divine Liturgy,
commences with the "Great Entrance", while the Choir chants the "Cherubic
Hymn."
 
In our Liturgy today, after the reading of the Holy Gospel, we do not
usually hear the many petitions that belong to the Liturgy of the
Catechumens, and the prayers of dismissal of these persons from the
Service.  These have been long ago omitted in many cases, because today we
do not normally have Catechumens, all persons having been baptized in their
infancy.
 
[editor's note:  We will have a special supplement to this preface, which
will contain a commentary on the full Liturgy of the Catechumens which the
editor feels is absolutely necessary to the Evangelistic efforts of the
Orthodox Church in the process of transforming lost souls to their
salvation.]
 
                         THE GREAT ENTRANCE
 
This title is given to the second procession commencing from the sanctuary,
to distinguish it from the Little Entrance, during which the Priest brought
out the Golden Book of the Gospels before the people, signifying in this
maner the coming of our Lord to this Earth, ministering and teaching the
people the new life.
 
During the "Great Entrance" we prepare ourselves to receive the "King of
all", our Lord Jesus Christ.  His work having been finished upon this
earth, He now prepares to offer Himself "a ransom for all" (I Timothy,
Chapter 2, Verse 6).  He will soon make the supreme sacrifice in order that
His Precious Blood will wash away the sins of mankind.  This Great
Sacrifice is the crowning point of the "Liturgy of the Faithful."
 
During the Great Entrance the Priest exits from the Northern Door of the
Sanctuary holding the "Diskarion" (Paten), upon which is the Lamb, the cube
of Bread as we have seen in the Proskomidi, and the Chalice, which contains
the wine mixed with water.  These elements during the latter part of the
Liturgy are changed into the Body and Blood of our Lord and are offered to
the Faithful, to unite themselves in a real way with our God and Saviour.
 
The Cherubic Hymn which the Choir sings during the Great Entrance and the
prayer which the Priest says within the Altar impress upon the Faithful,
Clergy and Laity, that the moment is approaching  --  we must cast aside
every earthly desire and uplift our souls to receive the King of All.
 
After the reading of the Gospel, which, as we said, concludes the Liturgy
of the Catechumens, we hear 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 Choir responds with:
 
    "Amen."
 
The Priest then unfolds the "Antiminsion" (meaning: "instead of the
table").  On this Antiminsion we see imprinted the pious Nicodemus and
Joseph of Arimathea taking down the Body of Jesus from the Cross.  The
Antiminsion usually contains the relics of some Saint.  The Antiminsion,
meaning "instead of the table", 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.  And so it is today, that even though we do have
established places of worship, we still use the "Antiminsion" as a reminder
that the Church of Christ is not confined to any certain place or section,
but is like a ship, borne upon the waves that does not anchor anywhere,
except in Heaven.
 
                     THE CHERUBIC HYMN
 
    "We, who mystically represent the Cherubim, and who sing the
     Thrice-holy Hymn to the life-giving Trinity, let us put away all
     worldly care, that we may receive the King of All."
 
During the singing of this Hymn, the Priest recites a most profound prayer,
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 bloodles 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 inworthy
     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."
 
The Priest, having finished this prayer, recites the Cherubic Hymn thrice,
takes the Censer and censes the Altar and the Faithful to show that as the
smoke rises and is fragrant, in like manner our prayer should be uplifted
and warm to our God.  During the censing, the Priest recites the 50th
Psalm.  After this, he kisses the Altar Table and bows to the people,
asking them to forgive him in order that he may be purer during the
celebration of the Liturgy.  He then proceeds to the Preparation Table, the
"Prothesis", and with his head bowed he says:
 
    "O God, be gracious unto me a sinner, and have mercy upon me."
 
He then takes the top cover or Kalymma called the "Aera" and places it upon
his shoulders saying:
 
    "In peace lift up thy hands to the Holy, and bless ye the Lord."
 
                         THE GREAT ENTRANCE
 
The Hymn is interrupted.  The Great Entrance takes place.  The Priest
holding the Chalice and the Diskarion preceded by the Altar Boys carrying
the processional Cross, Hexapteryga and Candlesticks, reverently exits from
the Northern Door and slowly walks to the center of the "Soleas" and pauses
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."
 
These words are based on the confession of the thief upon the cross when he
said to Jesus: "Remember me, O Lord, when Thou comest into Thy 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.)
 
After offering prayers for the living and departed, the Priest re-enters
the Sanctuary and places the Diskarion and the Chalice upon the
Antiminsion, covers them with the Aera, censes them, reciting the last
verses of the 50th Psalm.  (51st Psalm in English translations.)
 
After a thorough study of the above, we are able to better appreciate the
deep significance of the Great Entrance.
 
When the Priest enters the Sanctuary the Choir completes the Cherubic Hymn
as follows:
 
    "The King of All Who comes invisibly attended by the Angelic Hosts.
     Alleluia."
 
Here we realize the importance of all the Faithful.  They are elevated and
compared with the Angelic Hosts, the Cherubim.  Just as the legions of the
Angels are constantly about God's Throne singing the Thrice-Holy Hymn, in
like manner the Faithful represent the Cherubim upon this earth, and gather
around the Holy Altar in spirit to sing God's glory.  We not only sing His
glory, but we take God within us through Holy Communion, thereby setting up
a Throne of God within our hearts.  That is why the Cherubic Hymn implores
us to put away all earthly and worldly cares.
 
The "Great Entrance" has taken place.  The Holy Gifts, later to be
transubstantiated 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 Priest resuming his place before the Altar
Table commences the "Petitions" as follows:
 
    "Let us complete our prayer and supplication to the Lord."
 
Choir:
 
    "Kyrie Eleison. (Lord, have mercy.)"
 
In other words, he tells the faithful that 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."
 
Choir:
 
    "Kyrie Eleison."
 
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."
 
Choir:
 
    "Kyrie Eleison."
 
Then we hear a grouping of six more petitions, to which the Choir,
representing the faithful chants "Grant this, O Lord."
 
   1.  "For this whole day, that it may be perfect, holy, peaceful, and
        sinless, let us ask of the Lord."
 
All Christians should strive to live perfect days; days which are blessed
with Christian acts.  But since many of us so easily drift from the
prescribed course, at this moment of the Liturgy we beseech our Lord to
grant us a peaceful day with all that surround us and more so a blameless
one - to aid us avoid any possible sin.
 
   2.  "For an Angel of peace, a faithful guide, a guardian of our souls
        and bodies, let us ask of the Lord."
 
Throughout the Old and New Testaments we read where our Lord appoints
guardian Angels to protect and guide those who really are His.  For
instance:
 
     a.)  "For he shall give his Angels charge over thee, to keep thee in
           all thy ways.
 
         They shall bear thee up in their hands, lest thou dash thy foot
         against a stone."  (Psalm 91, Verses 11-12)
 
     b.)  "Take heed that ye despise not one of these little ones; for I
           say unto you, That in Heaven their Angels do always behold the
         face of of my Father, which is in Heaven."
         (Matthew, Chapter 18, Verse 10)
 
We all then should entreat our Lord to grant us one of His Angels to act as
the guard of our body but mostly for our soul to avoid sinning.
 
   3.  "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.
 
   4.  "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 (1st) 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.  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.
 
   5.  "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.  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.
 
   6.  "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.  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.  (Previously
explained.)
 
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:
 
Priest:
 
    "Through the mercies of Thine Only-Begotten Son, with Whom Thou art
     blessed, together with Thine All-Holy and good and lifegiving Spirit,
     now and for ever, and from all Ages to all Ages."
 
Choir:
 
    "Amen."
 
With this prayer the Priest entreats the Lord to accept the Gifts, which
are being offered in God's praise, through which Gifts, the Priest and the
Faithful shall receive the Divine and saving Grace of our Lord.  We ask
that these gifts be accepted because we have learned of the benevolence of
God, of His goodness and His compassion for the human race.  This love and
compassion was the reason the Father sent His only begotten Son, in order
that mankind could be cleansed and saved.
 
                THE CONFESSION OF THE FAITH
 
The time of the Great Sacrifice is approaching.  The Sanctuary now becomes
the Upper Room where our Lord held the Last Supper.  The faithful represent
the Disciples of Jesus, who sat and partook at the Table.
 
The Priest from the beginning of the Liturgy has offered prayers and
petitions for himself and the faithful.  All these prayers, of course, are
offered with peace of soul and mind.  Only then are they acceptable to God.
 
At this point of the Liturgy the Priest turns and facing the congregation
he greets and blesses, as the Lord did after His Resurrection:
 
    "Peace be with you."
 
The congregation through the Choir returns the greeting and sings:
 
    "And with thy Spirit."
 
In other words, may peace also be in your heart and soul.
 
Without peace of mind and heart there can be no love.  Therefore, the
Priest implores his people to love one another as our Lord commanded us.
With this love we can rightfully stand before God and confess our faith to
Him.  The Priest admonishes:
 
    "Let us love one another, that with one mind we may confess."
 
 
Saint John tells us, "God is love" (1 John, Chapter 4, Verse 16).  Saint
Paul in the First Epistle to the Corinthians, Chapter 13, Verse 1, states:
 
    "Though I speak the tongues of men and of Angels and do not have love,
     I am become as sounding brass or a tinkling cymbal."
 
To confess our faith and have it acceptable to God it is necessary that we
extricate every animosity from our heart and fill it with love.  What are
we about to confess?
 
The Choir chants:
 
    "Father, Son, and Holy Spirit, the Trinity, one in essence and
     undivided."
 
While the Choir sings, the Priest, making the sign of the cross, bows and
kisses the veiled Chalice and Paten (Diskarion) saying:
 
    "I shall love Thee O Lord, my strength.  The Lord is my support and my
     refuge, and my Savior."
 
In the ancient Christian Church at this point the Christians not only were
prepared to confess their faith, but also to manifest it.  They embraced
each other and gave the kiss of Christian love.  Today our Church has
preserved only a remnant of this tradition.  We witness it only when a
Bishop celebrates the Liturgy with the Priest, or when two Priests serve at
the Altar.  They embrace each other from right to left and then kiss each
other's hands to show their love and humility.
 
During this embrace they repeat:
 
    "Christ is in our midst; He is, and will be, from all Ages to all
     Ages."
 
We then hear the Priest aloud:
 
    "The doors, the doors; in wisdom, let us attend."
 
As we have learned, the Catechumens were compelled to exit at the beginning
of the Liturgy of the Faithful.  At this moment the celebrant Priest would
chant aloud, "The doors, the doors. . .", in order that the guards at the
doors would not permit any unbaptized person to enter, not only because the
Liturgy of the Faithful was in progress, but the Holy Gifts were unveiled
for the first time and were being prepared for the Sacrifice.
 
Today, we cannot attach the same meaning to "the doors."  However, it is a
good reminder for the faithful to close the doors of their minds and hearts
in order that no impure thoughts can enter.  By guarding the door of their
hearts filled with love, the faithful are in a better position to sit and
partake with, and of the Lord at the Last Supper.  Guarding the doors, let
us then listen to the wisdom which we shall hear with the recitation of the
Creed.
 
The Creed we hear, pray, and confess every Sunday during the Divine Liturgy
is popularly called the Nicene Creed.  It contains the twelve articles of
our Faith.  The first seven articles were composed by the Holy Fathers of
the undivided Church in the year 325 A.D. during the first Ecumenical
Council in Nicea, Asia Minor.  The last five articles to complete it as we
recite and know it in its present form, were composed in the second
Ecumenical Council in Constantinople in the year 381 A.D.
 
The main reason for the convening of these Councils was the various
heresies that threatened the purity of the Faith; heresies that attacked
the Divinity of our Lord Jesus and the Holy Spirit.
 
These Ecumenical Councils, of which we have seven (7), represented the
totality of the Christian Church.  They defined and defended the Faith and
are infallible because the Holy Spirit guided and illuminated the hearts
and minds of the Fathers of the Church.  This promise of the sending of the
Holy Spirit was made by our Lord Jesus:
 
    "And I pray the Father, and he shall give you another Comforter, that
     he may abide with you forever." (John, Chapter 14, Verse 16).
 
Concisely, the Creed teaches us of the existence of the Holy Trinity: of
God the Father, Creator of Heaven and Earth; of God the Son, who became
incarnate, completed His earthly mission, was crucified, buried,
resurrected from the dead and ascended into Heaven to sit on the right hand
of the Father, and that He will come again in glory to judge the living and
the dead; and of God the Holy Spirit, the protector of the Church, the
Giver of Life, who proceeds from the Father, and together with the Father
and the Son is worshipped and glorified, and we are told that the Holy
Spirit is the one who spoke through the Prophets.  The Creed also teaches
us of the One, Holy, Catholic, and Apostolic Church, of the one baptism for
the remission of sins, of the resurrection of the dead and of life
everlasting.
 
During the recitation of the Creed the Priest picks up the "Aera", the veil
covering the Gifts, and waves it over the Chalice and the Diskarion.  This
practice is a relic of the first Liturgies, some held outdoors and some in
chapels with no windows.  For fear that any insect might fall into the
unveiled Chalice, two deacons or acolytes held large fans on either side of
the Holy Altar.  In place of this fanning the Priest waves the "Aera" (the
veil).
 
However, the Church has also given a symbolism to the waving of the Aera.
Just as in all contests or wars, ultimately the victor raises his flag,
also in this case, the Faith has triumphed over all heresies, over all
worldly bodies and now waves victoriously over all.  The Aera is lowered
during the 6th Article of the Creed which states that Christ ascended into
Heaven.  Here now we recite the Nicene Creed:
 
Listed below for our convenience are the twelve (12) articles of the
Nicene Creed or the Symbol of Faith.
 
        1.  I believe in one (1) God, Father Almighty, Maker of Heaven and
   Earth and of everything visible and invisable.
 
        2.  And in one (1) Lord Jesus Christ, the only-be-gotten Son of God,
   begotten of the Father before all Ages.  Light of Light, True God of True
   God, begotten not made, co-substantial with the Father, through Whom all
   things were made.
 
        3.  Who for us men and for our salvation came down from heaven, and
   was incarnated by the Holy Spirit and of the Virgin Mary, and became Man.
 
        4.  Crucified for our salvation under Pontius Pilate, He suffered and
   was buried.
 
        5.  And was resurrected on the third day according to the Scriptures.
 
        6.  And ascended into heaven, and sat at the right hand of the Father;
 
        7.  And He will return in glory to judge the living and the dead;
   Whose reign will have no end.
 
        8.  And I believe in the Holy Spirit, the Lord, the Giver of Life, Who
   proceeds from the Father, Who together with the Father and the Son, is
   worshipped and glorified; Who spoke through the Prophets.
 
        9.  I believe in One, Holy, Catholic and Apostolic Church.
 
       10.  I acknowledge One Baptism for the remission of sins.
 
       11.  I await for the resurrection of the dead.
 
       12.  And the life of the Ages to come.   Amen.
 
 
Amen. Amen. Amen.  We have now finished the Confession of the Faith and are
presently embarking on the Great Moment, which we shall know as the Holy
Eucharist.
 
 
                   THE HOLY EUCHARIST
We have confessed our faith.  We are now approaching the most important and
holiest part of the Divine Liturgy.  For this reason the Priest after the
Creed reminds us of how we should prepare ourselves before approaching the
Holy Sacraments.  He says:
 
     "Let us stand aright; Let us stand with awe.  Let us attend, that we
      may present the Holy offering in peace."
 
   1.  We must use our best posture, and be most attentive.
 
   2.  We must stand before the Altar with fear of God.  Not fear as we
       commonly understand it, which, of course, creates psychological
       reactions, but a total respect for God.
 
        [A friend once said:  One should never be afraid of electricity,
         bit one should approach it with respect and knowledge of its
         power.  Do not FOOL AROUND with ELECTRICITY, if you DON'T KNOW
         ANYTHING ABOUT IT.  ELECTRICITY CAN KILL!!!!!]
 
   3.  We must attend to the fullest measure of our mind and heart; we must
       be completely absorbed in what is to take place very shortly.
 
 
All this we must have in mind in order that we may offer the Holy Sacrifice
with peace; the peace about which we repeatedly spoke and which is most
necessary for acceptable prayers.
 
The Choir completes the thought with the words:
 
     "A mercy of peace, a sacrifice of praise."
 
The Supreme Sacrifice of our Lord, which takes place every time a Divine
Liturgy is celebrated, was and is an act of great benevolence, one of great
mercy in behalf of God for the human race.  This mercy is what brought
peace between God and Man, and made it possible for man to live within the
sphere of God's Grace.
 
The Holy Eucharist is also a sacrifice of praise.  Our Lord Jesus glorified
God the Father, having been obedient even unto death.
 
Saint Paul at the close of his second Epistle to the Corinthians, Chapter
13, verse 14, gives his apostolic greetings to the Christians of Corinth.
This greeting or blessing is one of the most beautiful and most re-assuring
verses in the Bible.  The Holy Orthodox Church using the Holy Bible as its
guide in her every step uses this Apostolic greeting word for word exactly
at this point of the Divine Liturgy.  The Priest exits from the Royal Gate
and facing the congregation blesses the faithful and says:
 
     "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."
 
Here again we note the Three Persons of the Holy Trinity, all with a
separate mission, pouring out their love and grace and communion for the
faithful.
 
Our Lord Jesus' Supreme Sacrifice, that is His innocent blood shed upon the
Cross constitutes the Divine Grace, which we receive through the Sacraments
and absolves us from sin making us citizens of Heaven.
 
God the Father showed His immeasurable love when He sent His "only begotten
Son, that whosoever believeth in Him should not perish but have everlasting
life."  (John, Chapter 3, Verse 16)
 
The Holy Spirit is the comforter; our Lord promised that He would send the
Holy Spirit to guide and sanctify our souls and to be the Overseer in the
Church thereby rendering it infallible.
 
To this apostolic blessing the faithful, represented by the Choir, respond:
 
     "And with thy spirit."
 
In other words, may the apostolic greeting be in your heart also.
 
After receiving the greeting, the Priest raising his hands upwards and
looking up implores the faithful, saying:
 
     "Let us lift up our hearts."
 
We are going to perform the great sacrifice here before the Altar of God,
which at the present time is the table at the Last Supper.  Let us then
forget all worldly things and lift up our hearts straight to Heaven.  The
Choir gives the re-assurance:
 
     "We have lifted them up unto the Lord."
 
Yes, our hearts are uplifted and are in complete unity with the Lord.
 
The Lord at the Last Supper had offered thanks before sitting to eat, a
practice that must be applied in our private and family life.  Even a
silent prayer through the sign of the Cross is a blessing before sitting
down to eat.  Now before the great Sacrifice the Priest offers thanks,
saying:
 
     "Let us give thanks unto the Lord."
 
The Choir responds with:
 
     "It is proper and right."
 
Of course, it is right.  It is our filial obligation (filial: our attitude
or relation towards our Loving God, the Holy Trinity) to thank the Lord for
His endless benefits and kindness to us humans.
 
According to the Scriptures, our Lord at the Last Supper before breaking
and offering the Bread and Wine, which to all eternity were to be the types
for Holy Communion, offered His thanks to God the Father.  That is why the
Great Sacrament or Mystery is called the Holy Eucharist.  (Eucharist is the
Greek word "Efcharistia", meaning "THANKS".)
 
The Priest, having re-entered the Sanctuary, silently offers the prayer of
thanks as follows:
 
     "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."
 
The Priest continues the prayer which now is heard by the congregation as
follows:
 
     "Singing, exclaiming, proclaiming the triumphal Hymn and saying":
 
The Choir continues the prayer, which takes on the form of an individual
hymn,
 
     "Holy, Holy, Holy Lord of Sabaoth, 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."
 
The first part of this triumphal Hymn (Holy, Holy, Holy) is the hymn of the
Seraphim, which is sung around the Throne of God.  They sing the praises of
the Lord Sabaoth, Who is Lord and Master of the Universe, of everything
visible and invisible.
 
The second part of the Hymn is the praises with which the Israelites
received our Lord Jesus upon His triumphant entry into Jerusalem.  This
they did thinking that Jesus had come to free them from the Romans and
re-establish the Kingdom of David.
 
We, the faithful, now sing God's praises and are prepared to receive Him in
our hearts during the Divine Liturgy when He will once again through the
Priest offer Himself as a Sacrifice for the human race.
 
While the Choir sings, the Priest prays silently within the Sanctuary:
 
     "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:"
 
The Priest continues aloud (the Lord's exact words):
 
    "Take ye, eat:  This is My Body which for you is broken unto remission
     of sins."
 
The Angels, as we have seen, are constantly about the throne of God singing
His praises.  With the last prayer which the Priest repeats silently in the
Sanctuary, while the Choir is singing "Holy, Holy, Holy", we place
ourselves at the side of these legions of Angels to sing with them the
triumphant Hymn of God.  At the close of this very same prayer the Priest
reminds us that on the night our Lord was betrayed, or rather He
surrendered Himself to be crucified for our sins, He took and blessed and
broke the bread before His Apostles during the Last Supper and said:
 
    "Take ye, eat:  This is My Body which for you is broken unto remission
     of sins."
 
The institution of this Mystery or Sacrament of Holy Communion we see in
the Scriptures.  (Matthew, Chapter 26, verses 26 to 28; Mark, Chapter 14,
verses 22 to 24; Luke, Chapter 22, verses 17 to 20.  Other references,
John, Chapter 6, verse 51, 53, and 56; and I Corinthians, Chapter 11,
verses 23 to 25.)
 
With these words we see our Lord Jesus performing an act which was to
perpetuate to all ages His presence with us.  By receiving Holy Communion
we take within us the very Body and Blood of our Lord.  This transforming
(Metousiosis) or transubstantiation, as it is termed, takes place a few
seconds later when the Priest invokes the power of the Holy Spirit to make
the transformation, and even though we have the visible forms of bread and
wine before us they have been changed through the Holy Spirit into the real
Body and Blood of our Saviour, to sanctify the believers.
 
To this presentation, "Take, eat.  This is My Body. . .", the Choir
responds with the "Amen", meaning: Yes, truly this is Your Body, which is
being offered for our sins.
 
The Priest silently continues:
 
     "Likewise (He took) also the Chalice after the Supper saying":
 
Priest aloud:
 
     "Drink from it ye all; This is My Blood of the New Testament
      (Covenant), which for you and for many is shed unto remission of
      sins."
 
Just as the bread becomes His Body, in like manner His Blood, under the
form of wine, is given also for the remission of sins.
 
The Choir, again representing the faithful, chants: "Amen", while the
Priest continues his prayers.
 
(The Priest 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,"
 
                    THE ELEVATION
 
At this point of the Service the Elevation takes place.  The Holy Altar is
no more the Upper Room where the Last Supper was held.  It is now the place
of Crucifixion, Golgotha, where His Holy Blood was shed for us.
 
 
(The Priest continues aloud):
 
     "Thy Gifts of what is Thine, we offer to Thee, in behalf of all, and
      for all."
 
We make this offer to God, not from things that we own or things that we
have produced.  We offer those things that God in His infinite Goodness has
given to us.
 
Saying these words the Priest ELEVATES the DISKARION and the Holy Chalice
with crossed hands, to make the sign of the Cross.
 
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 people.  Is there any reason then, why we all
should not kneel during the Consecration?
 
                 THE INVOCATION OR "EPIKLESIS"
 
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 will descend
and transubstantiate the elements into the real Body and Blood of Jesus.
 
The celebrant Priest kneels before the Holy Altar and with all his piety
and power of concentration prays:
 
     "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.
 
      May God have mercy upon me, a sinner.
      May God have mercy upon me, a sinner.
      May God have mercy upon me, a sinner."
 
(This is known as the prayer of consecration.)
 
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."
 
Kneeling once more 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."
 
                 (The SACRAMENT is COMPLETE.)
      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."
 
After the Consecration of the Holy Gifts, transforming them into the real
Body and Blood of our Saviour, 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.
 
In ancient times the Christians lived and practiced their Faith much more
than the best today.  All the congregation in those days proceeded to the
Altar at the proper time to receive the most Holy Gift, Holy Communion.
Unfortunately there was a drifting from this life-giving practice.
[editor's note: Let us reverse this trend and partake of the most Holy
Gift, Holy Communion at every possible opportunity!]  Our Church, wanting
to still keep those people close to the idea of Communion, gives them the
"Antidoron", a composite Greek word meaning "instead of the Gift."  These
pieces are cut from the bread from which the Priest, in the preparation of
the Gifts, extracted the proper pieces, as we saw in the beginning, for the
consecration later.
 
There is, however, another symbolism which we might tie in at the present
time.  We all know of the first common tables calles "Agapes."  At these
tables all Christians, rich and poor, sat and partook of the same food
after the Divine Liturgy.  This, of course, is highly impractical today.
Therefore, through the "Antidoron" we virtually still partake of the same
table of Agape or love.
 
After the singing of the virtues of the Theotokos, the commemorations
continue aloud.
 
   Priest:
 
     "Above all, remember O Lord, our Archbishop [Bishop; (name): Iakovos];
      whom grant unto Thy Holy Churches in peace, safety, honor, health,
      and length of days, to teach aright the word of Thy Truth.
 
      And all those, whom each of us has in mind."
 
   The Choir responds:
 
     "And all mankind."
 
(The Priest continues praying as follows):
 
     "Remember, O Lord, this city in which we dwell, and every city and
      land, and the faithful living in them.  Remember, O Lord, those that
      travel by land, by sea and by air; the sick, the suffering, the
      captives, and their salvation.  Remember, O Lord, those who remember
      the poor; and upon all of us, send forth Thy Mercies."
 
   Priest (Continues aloud):
 
     "And grant us with one mouth and one heart to glorify and praise Thine
      all-honourable 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."
 
   Choir:
 
     "Amen."
 
   Priest (aloud). (Blessing the congregation.)
 
     "And the mercies of our great God and Saviour Jesus Christ shall be
      with you all."
 
   The Choir responds:
 
     "And with thy spirit."
 
With this blessing all the prayers of the consecration are complete.
 
The consecration being completed, we now enter into a different phase of
the Liturgy.  The Holy Gifts, Holy Communion, will be taken by the Clergy
first, then given 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.
 
   Priest:
 
   1.  "Having commemorated all the Saints, again and again, in peace, let
      us beseech the Lord."
 
   2.  "For the precious Gifts which have been offered and sanctified, let
      us beseech the Lord."
 
   3.  "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."
 
   4.  "For our deliverance from all affliction, wrath, danger and
        necessity, let us beseech the Lord."
 
       (To all these Petitions the Choir responds: "Lord, have mercy."
       [Kyrie Eleison.])
 
   Priest:
         (These six Petitions are identical to the ones heard after the
       singing of the Cherubic Hymn.  Often times they are omitted.)
 
   1.  "For this whole day, that it may be perfect, holy, peaceful, and
        sinless, let us ask of the Lord."
 

   2.  "For an Angel of peace, a faithful guide, a guardian of our souls
        and bodies, let us ask of the Lord."
 
   3.  "For the forgiveness and remission of our sins and transgressions,
        let us ask of the Lord."
 
   4.  "For all things that are good and profitable unto our souls, and for
        the peace in the world, let us ask of the Lord."
 
   5.  "That we may complete the remainder of our lives in peace and
        penitence, let us ask of the Lord."
 
   6.  "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."
 
       (To all these Petitions the Choir responds: "Grant this, O Lord."
       [Paraschou Kyrie.])
 
   Priest:
 
     "Having asked for the unity of the Faith, and the communion of the
      Holy Spirit, let us commend ourselves and one another, and our whole
      life to Christ our God."
 
   Choir:
 
     "To Thee, O Lord."
 
   Priest (inaudibly):
 
     "To Thee we commend 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 LORD'S PRAYER
           
            The whole congregation together:
 
     "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."
 
   Choir:
 
     "Amen."
 
Very briefly, in our Lord's Prayer as it is contained in Matthew Chapter 6,
verse 9 and Luke Chapter 11, verse 2, we pray to our Father, who is in
Heaven:
 
    1.  That His name be blessed by the faith of His believers,
 
    2.  That His Kingdom may come and reign in the hearts of men,
 
    3.  That just as His will is executed in Heaven, it may be adhered to
        and executed by all of us as well on earth,
 
    4.  That He grant us our daily necessities and grant us the Bread of
        Life (Holy Communion),
 
    5.  That He forgive us as we forgive all others,
 
    6.  That He may not lead us into temptation; but give us the power to
        overcome temptation, and to save us from all evil.
 
    7.  That we proclaim that the ownership of the Kingdom of Heaven
      belongs to the Holy Trinity; the power and the glory of God, the
      Holy Trinity is forever and unto the Ages of Ages.
 
 
All this because our God in Holy Trinity reigns and has the power and the
glory.
 
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 Choir responds:
 
     "And with thy spirit."
 
Priest:
 
     "Let us bow our heads unto the Lord."
          (The Faithful all bow)
 
Choir:
 
     "To Thee, O Lord"  (We, the Faithful, commend our lives to Christ, our
                   God.)
 
Priest (inaudibly):
 
     "We thank Thee, O King Invisible, Who by Thine Infinite Power hast
      created all things, and by the fulness 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."
 
Choir:
 
     "Amen"
 
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."
 
Beseeching God to come amongst us and sanctify us through Holy Communion,
the Priest blessing himself prays:
 
     "O God, have mercy upon me, a sinner." (three times, inaudibly)
 
He then takes the Bread, which now is the Body of our Lord, raises it after
having called the people's attention by saying "LET US ATTEND", and with
the Bread elevated exclaims:
 
     "The Holy Gifts, unto the Holy."
 
The Holy, of course, are the Faithful who are to receive Holy Communion and
are blessed and sanctified after receiving through preparation.  But even
though in this instance the Faithful are called Holy or Saints, the Choir
voices the sentiments and the humility of the people and sings:
 
     "One is Holy, one is Lord; Jesus Christ, to the Glory of God the
      Father.  Amen."
 
                THE COMMUNION OF THE CLERGY AND LAITY
 
Directly after the singing of the above hymn, the Priest commences the
Communion Prayers, while the Choir sings the Communion Hymn of the day.
This hymn varies on most Holidays, but usually every Sunday we hear the
Choir singing:
 
     "Praise ye the Lord from the Heavens.  Praise Him in the Highest.
      Alleluia."
 
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:
 
                              |
                        IC    |    XC
                     ---------------------
                        NI    |    KA
                              |     
 
Interpreted these letters mean:
 
          IC     = contraction for Jesus (Greek)
          XC     = contraction for Christ
          NIKA   =    conquers
 
              "Jesus Christ conquers"
 
The Priest takes this cube of Holy Bread, 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."
 
The four pieces from the oblation are arranged on the Diskarion thus:
 
                                 IC
 
                             NI      KA
 
                                 XC
 
              forming the shape of the Cross.
 
Taking the piece marked IC, and making the sign of the Cross over the Holy
Chalice, he drops it in saying quietly:
 
     "The fulness of the Cup of the Faith, of the Holy Spirit.  Amen."
 
How significant!  The Lamb of God is divided and distributed, yet not
disunited; it is forever consumed by the Faithful, but never used up and
always sanctifies those who partake thereof.  Now the piece which is placed
into the Chalice containing the Blood of our Lord is the completion of the
Mystery, the fulness of the Cup, which when received faithfully grants to
the partakers the full power and Grace of the Holy Spirit.
 
An Altar Boy then brings the "ZEON", the heated water which is blessed and
poured into the Holy Chalice to give the contents the temperature of the
blood.  The warm water signifies the warmth of our faith.  The Priest
blesses the water saying:
 
     "Blessed is the fervour of Thy Saints, always: now and forever, and
      from all Ages to all Ages.  Amen."
 
Pouring the water into the Chalice he repeats:
 
     "The ferver of Faith, full of the Holy Spirit.  Amen."
 
Then reverently and full of faith the Priest recites the prayers before
receiving Holy Communion as follows:
 
     1.  "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."
 
     2.  "Behold, I approach for Holy Communion, O Creator, burn me not as
          I partake; For Thou art Fire, which burns the unworthy,
          Wherefore, do Thou cleanse me from every stain."
 
     3.  "Receive me today, O Son of God, as a partaker of Thy Mystical
          Feast for I will not speak of the Mystery to Thine enemies; I
          will not kiss Thee as did Judas, but as the Thief, I will confess
          Thee:  Lord, remember me when Thou comest in Thy Kingdom."
 
     4.  "Tremble, O mortal, beholding the Divine Blood.  For it is as a
          lighted coal burning the unworthy.  It is God's Body which
          deifieth and nourisheth me:  It deifieth my soul, and wondrously
          nourisheth my mind."
 
     5.  "Thou hast smitten me with yearning, O Christ, and with Thy Divine
          love Thou hast changed me; but do Thou burn away with spiritual
          fire my sins, and make me worthy to be filled with the joy of
          Thee; that rejoicing in Thy goodness, I may magnify Thy two
          Presences."
 
     6.  "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."
 
     7.  "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 enemies; I
          will not kiss Thee as did Judas, but as the Thief, I will confess
          Thee:  Lord, remember me when Thou comest in Thy Kingdom."
 
Prayer number 3 is repeated at this time and 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 Saviour Jesus Christ, unto 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 Saviour
      Jesus Christ is given to me (name), the unworthy Priest, unto the
      remission of my sins, and unto 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 ressurection of Christ, let us adore the Holy Lord
      Jesus, 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.
 
      Shine, shine, New Jerusalem, for the glory of the Lord has risen upon
      thee.  Now, dance and be glad, O Zion!  And thou, pure Mother of God,
      rejoice in the rising of thy Child.
 
      O great and holiest Passover, Christ!  O Wisdom, Word of God and
      strength!  Grant that we may more perfectly partake of Thee, in the
      unwaning Day of Thy Kingdom."
 
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."
 
 
                   HOLY COMMUNION OF THE FAITHFUL
 
 
After having received Holy Communion and reciting the various prayers of
Thanksgiving, the Priest holding the Holy Chalice covered with the veil
turns toward the congregation and elevating the Chalice invites the
Faithful to come and receive by saying:
 
     "With the fear of God, faith, and love draw near."
 
With fear of God, meaning love and respect for our God the Father; faith in
the fact that He sent His only begotten Son to sacrifice Himself for us,
faith that at this moment we are to receive His real Body and Blood as He
taught us in Saint John's Gospel, Chapter 6, and other references; and love
of God with all our hearts and minds and souls and, of course, love of our
feelow-man -- with all these virtues let us approach to receive Him within
us.
 
Those who are to receive approach reverently forming a line, making the
sign of the Cross and repeating to themselves: "Lord, have mercy upon me"
or "Lord, remember me in Thy Kingdom" or better yet pray the prayers that
the Priest has said earlier, before he received.  In the early Church all
the congregation received at this time -- in fact, one of the ancient
canons prescribed that those coming to the Liturgy and not receiving would
be penalized.  Gradually down through the centuries we drifted so far as to
hear some people say that it is not permitted to receive more than four
times annually.  This is not only grossly erroneous but almost blasphemous.
To become better Christians, we must worthily receive very often.  Not only
four times a year, but at least once a month, or better yet every Sunday.
It would be ideal if every first Sunday of every month we received Holy
Communion after proper preparation.  After all, who of us would turn down
one or more opportunities to receive Him within us.
 
While administering Holy Communion to the Faithful the Priest repeats:
 
     "The servant of God (name) partakes of the precious and All-Holy Body
      and Blood of our Lord and God and Saviour Jesus Christ unto the
      remission of sins and unto Life everlasting."
 
After all have received, the Priest covers the Chalice with the veil and
raising it again says:
 
     "O God, save Thy people and bless Thine inheritance."
 
He then enters the Sanctuary and places the Chalice on the Altar.  The
Choir sings:
 
     "We have seen the True Light; we have received the Heavenly Spirit; we
      have found the True Faith by worshipping the undivided Trinity;
      because the Trinity hath saved us."
 
The Priest, continuing his glorification of God, once again takes the Holy
Gifts in his hands saying silently:
 
     "Be Thou exalted, O God, above the Heavens and Thy glory above all the
      earth."
 
     "Blessed is our God."
 
and with the Holy Gifts he turns and facing the congregation, chants aloud
the continuation:
 
     "Always, now and for ever, and from all Ages to all Ages."
 
Choir:
 
     "Amen."
               (yes, truly our God is glorified)
 
At this point the Priest takes the Holy Chalice and the Diskarion back to
the "Prothesis" preparation table, where they are kept to be re-used during
the next Divine Liturgy.  It is understood, of course, that all the
contents are consumed at the very end of the Divine Liturgy by the Priest
and not one particle may remain unconsumed because it is the very Body and
Blood of our Lord.  Having then placed the articles on the Prothesis, the
Priest returns to his position before the Altar Table and exclaims:
 
     "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."
 
      (a true praise of thanksgiving on our behalf).
 
     "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."
 
Choir:
 
     "To Thee, O Lord."
 
                (to Thee we put all our trust, dear God)
 
With this prayer of total submission to the will of God, the Priest folds
the "Antiminsion", which was unfolded at the beginning of the Liturgy of
the Faithful, i.e., during the singing of the Cherubic Hymn; then with the
Golden Book of the Gospels he makes the sign of the Cross with it 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."
 
Choir:
 
     "Amen."
 
The Priest after the "Amen" exits from the Sanctuary saying:
 
     "Let us depart in peace; let us pray to the Lord."
 
Choir:
 
     "Kyrie Eleison. (Lord, have mercy.)"  (Three times)
 
     "Holy Father, give the blessing."
 
The Priest proceeding off the Sanctuary steps and turning to face the Holy
Icon of Christ prays aloud the "Prayer behind the Amvon (Pulpit)" as
follows:
 
     "O Lord, Who blessest those who bless Thee, and sanctifiest those who
      put their trust in Thee, save Thy people and bless Thine inheritance;
      preseve 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."
 
Choir:
 
     "Amen."
     "Blessed be the Name of the Lord, from this time forth, and for ever
      more." (three times)
 
The 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."
 
Then aloud:
 
     "Let us beseech the Lord."
 
Choir:
 
     "Kyrie Eleison (Lord, have mercy.)"
 
                         THE DISMISSAL
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."
 
Choir:
 
     "Amen."
 
Priest:
 
     "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 honourable,
      glorious Prophet, and Forerunner, John the Baptist; of the holy,
      glorious, and all-laudable Apostles; of the holy, glorious and
      victorious Martyrs; of our venerable and God-bearing Fathers; of the
      holy and righteous ancestors of God, Joachim and Anna; of Saint(s)
      (name or mames 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."
 
                       CLOSING PRAYER
 
Priest:
 
     "Through the prayers of our Holy Fathers, O Lord, Jesus Christ our
      God, have mercy on us and save us."
 
Choir:
 
     "Amen."
 
The Priest then gives an added blessing by saying:
 
     "May the Holy Trinity bless you and protect you."
 
The Priest descending to the lower step of the Sanctuary distrubutes to the
Congregation a piece of "Antidoron" saying to each:
 
     "May the blessing of the Lord and His mercy be upon you."
 
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.
 
 
       -- GLORY BE TO GOD! --
 
 
                          []
                    IC    []     XC
                          []
                          []
            [][][][][][][][][][][][][][][]
                          []
                          []
                    NI    []     KA
                          []
 
     "May the blessing of the Lord and His mercy be upon you."
 
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.
 
 
       -- GLORY BE TO GOD! --
 
 
                          []
                    IC    []     XC
                          []
                          []
            [][][][][][][][][][][][][][][]
                          []
                          []
                    NI    []     KA
                          []