Haitham Fakhouri

The Divine Liturgy has its origins in the Sacrament of the Holy Eucharist, instituted by the Lord Himself: Now on the first day of Unleavened Bread the disciples came to Jesus, saying, Where will You have us prepare for You to eat the passover? He said, Go into the city to a certain one, and ‘say to him, ‘The Teacher says, My time is at hand; I will keep the Passover at your house with My disciples.’ And the disciples did as Jesus had directed them, and they prepared the Passover. When it was evening, He sat at table with the twelve disciples…. Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, Take, eat; this is My body. And He took a cup, and when He had given thanks He gave it to them, saying, Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins… And when they had sung a hymn, they went out to the Mount of Olives (Matt. 26:17-20; 26-28, 30). This Eucharistic Supper and the Lord’s commandments concerning it were held sacred by the Apostles; for when they met together, they spent the time in prayer, in the singing of sacred hymns, and the breaking of bread in memory of Christ. That is, they celebrated the Holy Eucharist. This custom became the cornerstone of the new Christian community, and is witnessed to by St. Paul in his first letter to the Corinthians: / received from the Lord what I also delivered to you, that the Lord Jesus on the night when He was betrayed took bread, and when He had given thanks, He broke it, and said, This is My body which is broken for you. Do this in remembrance of Me. In the same way also the cup, after supper, saying, This cup is the new covenant in My blood. Do this, as often as you drink it, in remembrance of Me (1 Cor. 11:23-25).

In the course of time the Eucharistic gathering became more developed. Originally the public portion of the Liturgy (the Synaxis, or gathering), consisting of instruction, Scripture readings, etc., primarily for the Catechumens who were about to receive Baptism, and the Eucharist (a private gathering of the faithful only) were celebrated separately; but about the 4th Century they were linked together, and eventually expanded. In time, the Service of Preparation (or Proskomedia) was joined to it.

Customarily three Liturgies are celebrated by the Orthodox the Liturgy of St. John Chrysostom, the Liturgy of St. Basil the Great, and the Liturgy of the Presanctified Gifts. The first two are entitled …of Saint John…, …of St. Basil…, since each contains prayers undoubtedly composed by St. John and St. Basil, respectively. The Presanctified Liturgy (at which no consecration takes place, since the Holy Gifts are presanctified on the previous Sunday) probably contains prayers composed by Pope St. Gregory Dialoges, to whom this Liturgy is attributed. In addition, in a few places, such as at Jerusalem, the Liturgy of St. James the Brother of the Lord is celebrated only on the patronal feast day of St. James (Oct. 23).

The Divine Liturgy can be celebrated only by a Bishop or a Priest, and neither can celebrate more than one Liturgy in one day. This is because they must partake of the Holy Gifts, having, of necessity, prepared themselves beforehand by fasting, prayer, etc. [If the Holy Gifts would be consumed before another Liturgy, the fast would therefore be broken!] The Liturgy can be celebrated only at an Altar (Holy Table) upon which is placed an Antimension consecrated by a Bishop this constitutes his permission to serve the Liturgy although the Liturgy may be served at another place, as long as the Antimension is present. Not more than one Liturgy may be celebrated at one Altar (Holy Table), upon one Antimension, in one day.

Upon entering the church before the Divine Liturgy is to be served, the Priest (and Deacon) stand before the Holy Doors and say the Entrance Prayers. Then, after asking for and receiving in turn forgiveness of the faithful, they enter the Altar; and having made three prostrations before the Holy Table, they kiss the Holy Gospel (Priest) and the Table itself (Priest and Deacon). After this they vest with appropriate prayers and blessings the Deacon in Stikharion, Cuffs and Orarion (Stole), and the Priest in Cassock, Epitrachelion, Belt, Cuffs, Nabedrennik and Palitsa (if so awarded), as well as the Phelonion. Then both wash their hands and prepare to celebrate the Liturgy of Preparation (the Proskomedia).
Liturgy of Preparation.

The first part of the Divine Liturgy (not really part of the Liturgy proper) is the Proskomedia (Greek the bringing of gifts). In ancient times the faithful brought gifts of bread and wine and from these the Priest selected that to be used at the Holy Eucharist. At the present time, the Priest usually prepares five loaves (one loaf in the Greek tradition), in remembrance of the five loaves that fed 5,000 people in the Gospel, called Prosphora (oblations) made of wheat flour, mixed with plain water, and leavened. On the top of each loaf is a Cross with the Greek inscription IC, XC, NI, KA, in the four corners, meaning (in Greek) Jesus Christ conquers. The wine must be made from the juice of red grapes with nothing added.

From the first loaf a cube, the size of the entire seal on top, is cut out. This cube, called the Lamb, signifies Jesus Christ, the Paschal Lamb. This is placed on the center of the Paten. A Cross is incised on the top of the Lamb and with the spear the side is pierced in remembrance of the piercing of the Savior’s side. At the words …blood and water came out, wine and water are poured together into the Chalice.

From the second loaf a particle is taken out, signifying the Mother of God, and placed at the Lamb’s right (the left, looking down at the paten). From the third loaf, nine particles are taken out, signifying nine classes of Saints: 1) St. John the Baptist, 2) Prophets, 3) Apostles, 4) Sainted Hierarchs, 5) Martyrs, 6) Holy Monks and Nuns, 7) Holy Unmercenaries and Physicians, 8) the Ancestors of God, Joachim and Anna, the Saint whose church it is, the Saint of the day (one particle for all), and 9) the Saint whose Liturgy it is. These are placed in three rows of three particles each, at the Lamb’s left (the right, looking down).

From the fourth loaf particles are taken out for the living and placed in a row below the Lamb, and from the fifth loaf particles are taken out for the departed and placed in a row below that of the living. Thus all of the particles are arranged on the Paten around the Lamb, depicting the Church Militant and Triumphant, united in the Liturgy as in common divine service.

The Star (or Asterisk) is then placed over the particles to keep them in place, at the same time signifying the Star of Bethlehem which came over the place where the Christ Child lay. Then the Paten and Chalice are covered by veils, respectively, and both covered by a larger veil the Aer signifying that Christ was clothed in glory, that His glory covered the whole world and that He covers us also with His grace. The prepared elements are then censed by the Priest, who prays that the Lord may bless the gifts and accept them in memory of those offering them and on behalf of those for whom they were offered and also that he, the Priest, be worthy to celebrate the Holy Mystery.
Liturgy of the Catechumens.

The second part of the Divine Liturgy (the Liturgy proper) is called the Liturgy of the Catechumens (or the Liturgy of the Word). In ancient times, not only the faithful, but also the Catechumens (those preparing for Holy Baptism) and Penitents (those excluded from Holy Communion for a time) were present at this portion of the Divine Liturgy, which consists of prayers, hymns in honor of the Holy Trinity, and readings from the Word of God. This, of course, was taken over from the old Synagogue worship with which the earliest Christians were familiar. It begins with the opening of the Holy Doors, signifying the heavens opened at the Baptism of the Lord, and the exclamation of the Priest, Blessed is the Kingdom…, which is a glorification of the Kingdom of the Most-Holy Trinity, which Jesus has come to establish on earth.

The Deacon (or Priest if no Deacon; this holds true for most of the Deacon’s parts) begins the Great Litany (often called the Litany of Peace because of the words, In peace let us pray to the Lord!) which consists of twelve petitions dealing with man’s most pressing needs peace, seasonable weather, God’s help for travelers, the sick, etc. After the Priest’s exclamation at the end of the Great Litany, For unto Thee are due all glory, honor and worship…, ideally two Choirs sing the Antiphons (Greek sounding in answer responsive singing of two Choirs standing opposite each other), which are divided by the Little Litanies into three parts, in honor of the Holy Trinity.

One of three types of Antiphons are sung, depending on the importance of the day. The type most frequently sung are the Typical Antiphons (Ps. 104, 146 and the Beatitudes, Matt. 5:3-12), so-called because they form part of the typical service. These are sung on Sundays and major Feast Days. On Great Feast Days, special Antiphons are sung, consisting of prophetic verses selected from the Psalms, appropriate to the particular Feast being celebrated, to which are joined hymns relating to the Feast. For this reason, these Antiphons are commonly called the Festal Antiphons. On ordinary weekdays, if it not be a major feast, the Daily Antiphons are sung, consisting of Psalm 92, 93 and 95. To the Second Antiphon of the Typical group is joined a hymn glorifying the Incarnation of the Son of God Only-begotten Son and Immortal Word of God….

During the singing of the Third Antiphon, the Holy Doors are opened, signifying the going-out of the Savior to preach to the world. The Priest, preceded by the Deacon holding the Holy Gospels, and a Candle-Bearer, make a solemn entrance (the Little Entrance), going out through the North Deacon’s Door and entering the Altar again through the opened Holy Doors. The Book of the Gospels here represents Christ Our Lord, and the candle going before signifies that Christ, represented by the teachings of the Gospels, is the Light of the World.

In ancient times, during the persecutions, the Gospel Book was borne out from a secret place (where the sacred vessels also were kept). This also marked the first entry of the Celebrant into the Sanctuary (the main body of the Church) and signaled the beginning of the Liturgy. The clergy vested in a separate room, called the Sacristy, where the Gospel and Cross were kept and then proceeded to the Sanctuary. The Catechumens were then commanded to depart and the Celebrants, headed by the Bishop, entered into the Sanctuary itself.

According to ancient rules of the Jerusalem Church of the Resurrection and the Church of St. Sophia in Constantinople, the Liturgy of the Catechumens was held in a separate place from the Liturgy of the Faithful. After the entrance into the Sanctuary, breads, etc., were selected from among those offered by the faithful and the Proskomedia performed. Later the Proskomedia was transferred to the beginning of the Liturgy, although in a room separate from the Altar; the Little Entrance was made from this room, to the Sanctuary and then into the Altar. This ancient practice is preserved somewhat in the Hierarchical Divine Liturgy, although the Proskomedia is now usually performed at the side of the Altar itself, the Procession proceeding through the North Deacon’s Door.

After the Little Entrance, which is an expression of entering into the Sanctuary and joining there the Saints, the Church glorifies those Saints or the sacred event of the Feast Day by singing triumphant hymns in their honor Troparia and Kontakia. The Troparia and Kontakia are special short hymns sung in one of the Eight Tones composed in honor of the Feast or Saint (s) commemorated and express the essence of the Feast or the life and spiritual feats of the Saint (s).

The Troparia and Kontakia are similar to each other in length, literary form, etc., but each stresses a different aspect of the essence of the commemoration. While the Troparion provides us with a picture of the external side of the commemorated event, the Kontakion draws attention to the inner aspect, and vice versa. The Kontakia, however, usually reflect more fully the essence of the sacred event. This can be seen, for example, in the following Troparion and Kontakion of the Feast of Holy Pentecost:

Blessed art Thou, O Christ our God, Who hast revealed the fishermen as most wise by sending down upon them the Holy Spirit; through them Thou didst draw the world into Thy net. O Lover of Man, Glory to Thee! [Troparion]

When the Most High came down and confused the tongues, He divided the nations; but when He distributed the tongues of fire, He called all to unity. Therefore, with one voice, we glorify the All-Holy Spirit! [Kontakion]

After the Troparia and Kontakia, the Choir sings the Trisagion Hymn: Holy God! Holy Mighty! Holy Immortal, have mercy on us! According to Church Tradition, the origin of the Trisagion is as follows. At the beginning of the 5th Century there was a great earthquake in Constantinople. In connection with this, services were held in all the city churches, followed by a procession around the city. Among the worshippers was a young boy who heard the miraculous singing of the Angels: Holy God! Holy Mighty! Holy Immortal! He recounted what he had heard to all those around him, whereupon the Christians began to sing the hymn, adding the words, Have mercy on us! and the earthquake stopped. From this time, the prayer was adopted by the Holy Church.

Through the singing of this prayer, the Church arouses believers to a spiritual contemplation of the Lord of glory Whom the heavenly powers extol, to repent of their sins and turn to Him for mercy and grace bestowing aid. During the singing of the hymn, Christians recall the vision of the Prophet Isaiah, who saw the Throne of God surrounded by the holy angels, singing: Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory! Shaken by this vision, the Prophet cried: Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of people of unclean lips (Is. 6:3, 5)!

At Hierarchical services, the Trisagion is sung seven times, since, in Sacred Tradition, seven is seen to be a symbol of perfection: And on the seventh day God finished His work which He had done (Gen. 2:2). On certain Feast Days (Elevation of the Cross and the 3rd Sunday of Great Lent), the Trisagion is replaced by, Before Thy Cross, we bow down in worship, O Master…. On other Feast Days (Nativity of Christ, Theophany, Lazarus Saturday, Holy Saturday, Bright Week, Pentecost), the Trisagion is replaced by, As many as have been baptized into Christ….

Next comes the Epistle and Gospel lessons, which are preceded by special Prokeimena (Greek proceeding), which serve as an introduction to lessons from the Epistle and Gospel (the Prokeimenon before the Gospel being the Alleluia). These are usually taken from the Psalms, serving to prepare our minds to comprehend what is read, indicating in brief the significance and importance of the Scripture Lessons. In ancient times, Old Testament lessons were also read here (preserved at Festal Vespers).

During the reading of the Epistle lesson, the Deacon censes the Altar, Iconostasis, the Celebrant(s), Reader, Singers and Faithful. This is prescribed as a sign of reverence before the reading of the Gospel lesson and indicates that through the preaching of the Gospel, the grace of the Holy Spirit, which has spread to all corners of the world, fills men’s hearts with the taste of life eternal (2 Cor. 2:14).

At the conclusion of the Epistle lesson, the Prokeimenon Before the Gospel is chanted (now called the Alleluia) with the threefold refrain Alleluia! Then the Gospel is brought out and the Gospel lesson is read by the Deacon. Before the Gospel is placed a lit candle as a sign of veneration for the Word of God ‘and as a symbol of the Light of God which emanates from the Gospel, illumining the listeners to the attainment of saving mysteries. The Gospel is read from the Ambo (Greek anabaino I ascend), signifying an elevated spot a boat, or a hill from which the Lord preached to the people.

After the Gospel reading follows the Sermon (sometimes moved to the end of the Liturgy) and then the Litany of Fervent Supplication, since it is meet, that after hearing the Word of God, we should pray to Him with redoubled fervor for the things necessary for soul and body. On certain days this Litany is followed by the Litany for the Dead. Then follows the Litany of the Catechumens, referring to that ancient class of people the Catechumens who were being instructed in the Christian faith and prepared for Baptism. Immediately after this Litany, the Catechumens were dismissed, Depart, Catechumens! Catechumens, depart!…. The institution of the Catechumenate has now fallen into disuse, but the Litany still remains, to remind us of the vows made at Baptism and to arouse in the faithful a humble consciousness of sin. With the Dismissal of the Catechumens, who were not considered to be sufficiently prepared by the early Church to behold the Holy Mysteries without understanding them, this second part of the Divine Liturgy the Liturgy of the Catechumens ends.

Liturgy of the Faithful.

The third part of the Divine Liturgy is called the Liturgy of the Faithful, since only the Faithful in ancient times were permitted to be present for the Sacrament of the Eucharist. The Liturgy of the Faithful can be divided into four parts: 1) the final preparation of the Holy Gifts and the faithful for the Sacrament of the Eucharist; 2) the Sacrament of the Eucharist (primarily the Eucharistic Canon Anaphora); 3)the preparation for Communion and the partaking of Communion; and 4) the Thanksgiving for Communion and the conclusion of the Liturgy.

After two Little Litanies for the faithful, the Holy Doors are opened and the Cherubic Hymn is sung, so-called because we are preparing to minister at the Throne of God even as the Cherubim minister at the Heavenly Throne. During the singing of this hymn, during which the Deacon censes the Altar, Iconostasis, Clergy and Faithful, the Great Entrance is made, typifying the Lord going to His voluntary Passion and Death. The Angels are with us at Christ’s going-out; for Christ, as King, is upborne invisibly by them.

In this Entrance, the Holy Gifts are borne from the Table of Oblation to the Altar, by passing out through the North Deacon’s Door and then in through the Holy Doors. In the early days of the Church, during this Entrance all those who had brought or sent offerings for the use of the Church were mentioned by name. This is retained, but in expanded form, by the Russian Church. The Greeks retain only the last phrase, You and all Orthodox Christians, may the Lord God remember…. The Chalice and Paten are then placed on the Holy Table and covered with the large veil (Aer).

The removal of the Chalice and Paten from the Deacon’s head symbolizes the removal of the Body of Christ from the Cross. We the faithful are present at the placing of the Body in the tomb (the Holy Table) and wrapped in linens (the Aer), which also symbolizes the stone rolled across the door of the tomb for which reason the Holy Doors are closed and the curtain drawn in the Russian tradition. At the same time, the conclusion of the Cherubic Hymn is sung, with the addition of Alleluia, followed by a Litany of Supplication, in which we ask for spiritual mercies.

After the Litany, the Clergy exchange the Kiss of Peace at the summons of the exclamation, Let us love one another…. In ancient times the faithful would also observe this Kiss of Peace, now only preserved by the Clergy. In response to the summons, the Choir sings the short confession of the Holy Trinity: Father, Son and Holy Spirit, the Trinity, One-in-Essence, and Undivided! The Deacon then intones, The Doors, the Doors…, which, in ancient times, were guarded so that no unworthy persons or pagans might enter the Sanctuary during the celebration of the Holy Eucharist. This custom is not adhered to now, but still serves to remind us to guard the doors of our soul against all evil thoughts as we prepare to confess our faith in the words of the Creed, and to give heed to the Holy Mysteries.

The Creed, which was formulated during difficult times in the Church’s history, during the heretical divisions and the struggle for purity in her dogmas, is now sung. The first part of the Creed (which is discussed in more detail in a separate place in this book) is our confession of God the Father, and an extensive confession of the Son. This confession of faith is an introduction to the acceptance of our salvation and our participation in eternity.
The Eucharistic Canon (Anaphora).

Having sung the Creed together with the Congregation, the Deacon then turns to the people and intones: Let us stand aright…. These words are a summons to inner spiritual concentration, to be attentive and reverent towards the Sacrament about to be celebrated. We must bear in mind that the Holy Gifts must be offered to God in spiritual peace, as this Sacrifice is made to God not only for us, but from us; we are assisting at it as participants in the Divine Liturgy. With these words, begins the most sacred part of the Divine Liturgy the Eucharistic Canon (or Anaphora, Greek offer). The Choir responds, A mercy of peace…, signifying that the Eucharistic Sacrifice on God’s part is His great mercy towards us and is the result of our reconciliation with God through Our Savior; while on our part it is our praise of God’s Majesty, revealed in the Divine Economy of our salvation (Heb. 13:15; Ps. 50:14).

In keeping with ancient custom, the Priest turns to the people with St. Paul’s words, The grace of our Lord Jesus Christ, the love of God the Father, and the communion of the Holy Spirit be with all of you (2 Cor. 13:14). By this blessing the Celebrant wishes the worshippers that the highest spiritual gifts grace, love and communion be sent down from the Throne of the Holy Trinity. On behalf of the Congregation, the Choir responds to the Priest’s blessing with the mutual wish for spiritual well-being, And with your spirit! that is, they wish his soul the same gifts and blessings from God the Almighty.

In order to focus the feelings of the soul upon the celebration of the Sacrament of the Holy Eucharist, the Priest summons all in the church to elevate their hearts from earth heavenwards, to the eternal and heavenly, to Our Lord God: Let us lift up our hearts! The human heart is that spiritual organ through which man perceives the spiritual world on high and enters into communion with God. As the Lord Himself says, Blessed are the pure in heart, for they shall see God (Matt. 5:8). The Congregation responds through the Choir: We lift them up unto the Lord, which affirms that their hearts and minds are striving after the heavenly, God’s Throne, and God Himself.

Following the example of Christ our Savior, Who thanked God the Father at the Last Supper (Luke 22:17-19), the Priest then summons the Faithful to give thanks to God: Let us give thanks to the Lord. The Choir responds: It is meet and right…, during the singing of which the Priest reads the First Eucharistic Prayer, It is meet and right to sing of Thee…, in which is contained a thanksgiving for the Sacrifice which was offered for us by the Son, and further, for making us ascend to Heaven, concluding with the exclamation, Singing the triumphant hymn…. The Choir responds with the Song of the Seraphim, Holy, Holy, Holy, Lord of Sabaoth…, taken partly from the Prophet Isaiah and partly from the Apocalypse (Revelation) of St. John.

As the Choir sings, the Priest reads the Second Eucharistic Prayer, in which, mentally among the hosts of Angels present at the celebration of the Eucharist, he praises the Lord for the Economy of Salvation of mankind: With these blessed powers…, ending with the exclamation, Take, eat… and Drink of it, all of you…, the words of the Savior at the Last Supper, when the Holy Eucharist was instituted. The Choir sings Amen after each; and during the second Amen, the Priest reads the Prayer of Commemoration: Remembering this saving commandment…. Then as the Deacon raises the Paten and Chalice with crossed arms, the Priest exclaims, Thine own, of Thine own, we offer unto Thee, on behalf of all and for all! We note here that what is being offered is not that which belongs to us, but that which belongs to the Savior.

As the Choir sings, We praise Thee…, the Priest prays, Again we offer unto Thee this reasonable and bloodless worship, and ask Thee, and pray Thee, and supplicate Thee: Send down Thy Holy Spirit upon us and upon these Gifts here offered. Thus the Priest and worshippers fervently pray the Heavenly Father to send down the Holy Spirit both upon the worshippers and the Holy Gifts upon the worshippers to cleanse them of all evil and make them worthy to partake of Christ’s Sacrifice; upon the Holy Gifts to consecrate them and make them into the precious Body and Blood of Our Lord.

This invocation of the Holy Spirit is called the Epiclesis (meaning invocation). In it the Church confesses her faith in the sanctifying power of the Holy Spirit, considering this to be the loftiest moment in the Prayer. In the Russian Church, the Troparion of the Third Hour, O Lord, Who didst send down Thy Most Holy Spirit upon Thine apostles at the third hour…, is recited thrice, and although it appears only about the 15th-16th Centuries, it well conveys the tender and penitent feelings with which the celebrants of the Eucharist accomplished the consecration of the Holy Gifts.

The next prayer is that of intercession, Again we offer unto Thee this reasonable worship…, in which the Priest commemorates the members of the Church, in whose behalf the Holy Eucharist has been offered, ending with a commemoration of the Most-Holy Theotokos, Especially for our Most-Holy, Most-Pure, Most-Blessed and Glorious Lady Theotokos and Ever-Virgin Mary. The Choir sings, It is truly meet… (or some other hymn if it be a Great Feast).

While this is being sung, the Priest continues with the commemoration of St. John the Baptist, the Departed, the Episcopate and the ruling authorities, ending with the exclamation, Among the first, remember, O Lord…. This is a prayer for the Church in her earthly activity for the life of men. And grant that with one mouth and one heart… is a Trinitarian doxology which concludes the Eucharistic Prayer. The worshippers respond with Amen, symbolizing their participation in the offering of the Sacrifice and in the commemoration of the members of the Church.

Immediately after this part of the Liturgy begins the Preparation of the Faithful for Communion. The Deacon chants the Litany of Supplication which, appropriately, is followed by the Lord’s Prayer, perfectly expressing the Eucharistic sense of the petition, Give us this day our daily bread. After the exclamation, For Thine is the Kingdom…, the Priest blesses the people: Peace be unto all! The curtain is drawn, and as the Lamb is elevated by the Priest, he exclaims: The Holy Things, for the holy! a call to the Saints (the Faithful) to communion after which the Choir responds, One is Holy… and then the Communion Hymn, which relates to the memories of the day and the Lessons from the Gospel and Epistle.
Holy Communion.

Communion is preceded by the fraction of the Lamb. The Priest and concelebrating Clergy, if any, communicate from the portion XC and the portions NI and KA are for the Communion of the laity. The portion 1C is placed in the Chalice last. Hot water is poured into the Chalice after the 1C portion, symbolizing the water that poured forth from the Lord’s side, showing that although He was dead, His body was not devoid of divine virtue that is, the warmth and vitality of the Holy Spirit.

After the Communion of the Clergy, the curtain is opened and the Priest comes out with the Chalice, at the exclamation, In the fear of God and with faith, draw near! Before the Communion of the Faithful, the Communion Prayer a brief Symbol of Faith in Christ is recited.

Prayer:

I Believe, O Lord and I confess that Thou art truly the Christ, the Son of the living God, Who earnest into the world to save sinners, of whom I am first, I Believe also that this is truly Thine own most pure Body, and that this is truly Thine own precious Blood, Therefore, I pray Thee: have mercy upon me and forgive my transgressions, both. voluntary and involuntary, of word and of deed, of knowledge and of ignorance. And make me worthy to partake wit/tout condemnation of Thy most pure Mysteries; for the remission of my sins, and unto fife everlasting. Amen.

Of Thy Mystical Supper, O Son of God, accept me today as a communicant for I will, not speak of Thy Mystery to Thine enemies; neither like Judas wilt I give Thee a kiss; But like the thief wilt I confess Thee: Remember me, O Lord, in Thy Kingdom.

May the communion of Thy holy Mysteries Be neither to my judgment, nor to my condemnation, O Lord, But to the heating of soul and Body.

All the Faithful, adults and infants, alike, are communicated, partaking of the mingled Holy Body and Blood by means of a special spoon. Infants receive Holy Communion by virtue of their having received Holy Chrismation immediately after Baptism, which makes them full members of the Church of Christ. The approaching faithful receive the Holy Gifts with arms crossed on the breast; after receiving, very gently, they kiss the edge of the Chalice, as if it were the side of Christ Himself. As the Priest communes each of the faithful, he says, The servant (handmaid) of God (name) partakes of the precious and holy Body and Blood of our Lord and God and Savior Jesus Christ, for the remission of sins and unto life everlasting. During the Communion the Choir sings, Receive the Body of Christ… (or another hymn at certain other times).

After the Communion, the Priest carries the Chalice into the Altar and places it on the Holy Table, after which he turns and blesses the people, O Lord, save Thy people…, at which the Choir sings the hymn setting forth what mercies the people have received: We have seen the True Light…. Then, taking up the Chalice, the Priest faces the people, saying quietly, Blessed is our God…/’and then aloud, Always, now and ever…, which symbolizes the Lord’s Ascension into Heaven. As the Priest carries the Chalice to the Table of Oblation, the Choir sings the Hymn of Thanksgiving, Let our mouths be filled with Thy praise, O Lord…. Thus, in the Liturgy the earthly life of Jesus Christ passes before us.

The Liturgy concludes with a short Litany of Thanksgiving and the Prayer Before the Ambo, O Lord, Who blessest those who bless Thee…. The Choir responds with, Blessed be the Name of the Lord… (thrice) and (rarely done now), the first eleven verses of Psalm 34: / will bless the Lord at all times…. The final blessings are bestowed, and the Faithful come up to kiss the Handcross held by the Priest. Those who had not communed, then receive a piece of the bread which remained after the Lamb was cut out at the Proskomedia, for which reason it is called Antidoron (in place of the Gifts). The communicants remain after the Dismissal to listen to more prayers of thanksgiving for Communion. The Holy Gifts, if not consumed by a Deacon, are consumed by the Priest. The particles which had been taken out at the Proskomedia, other than the Lamb i.e., for the Theotokos, Saints, living and dead having by now been placed in the Chalice, are likewise consumed.

The Liturgy of St. Basil the Great.

The Liturgy of St. Basil differs from the usual Liturgy of St. John Chrysostom in the following particulars. The Prayers at the time of the Eucharistic Canon are substantially longer and the hymns sung at this point are sung to special melodies to accommodate the length of the Prayers. The Words of Institution, Take, eat… and Drink of it… are somewhat different and instead of It is truly meet…, the hymn, All of Creation rejoices…is sung. At the Proskomedia and at the final Dismissal of the Liturgy, St. Basil is commemorated rather than St. John Chrysostom.

The Liturgy of the Presanctified Gifts.

The Holy Fathers considered that it was unbefitting the contrition of Great Lent to serve the full Liturgy of St. John Chrysostom or St. Basil the Great, so that these Liturgies are allowed only on Saturdays and Sundays of the Fast, as well as on the Feast of the Annunciation and Holy Thursday. In its place, on Wednesdays and Fridays of Great Lent, as well as on Thursday of the Fifth Week and the first three days of Passion Week, the Liturgy of the Presanctified Gifts is celebrated. [If the patronal feast of a church or monastery falls on a weekday of Great Lent, or if one of a small handful of major feasts fall thereon, the Presanctified Liturgy is celebrated on that day.] This Liturgy is called Presanctified, since the Holy Gifts were presanctified (or consecrated) on the previous Sunday. This Liturgy consists of Vespers, followed by a portion of the full Liturgy, omitting the consecration of the Holy Gifts.

The structure of the Vesperal part of the Presanctified Liturgy is identical to the first half of ordinary Vespers regular beginning, Psalm 104, Great Litany, Kathisma (usually the 18th), Lord, I have called…, with ten appointed Stikhera, accompanied by a censing of the whole church, Entrance with either the censer or Gospel Book (if there will be a Gospel reading because of a Feast), O Jesus Christ, the Joyful Light…, and then the Prokeimenon. During the reading of the Kathisma, the Presanctified Gifts are solemnly transferred from the Holy Table to the Table of Oblation.

After the Prokeimenon, an appointed Old Testament Lesson is read, followed by another Prokeimenon. Then, as everyone makes a prostration, the Priest turns and faces the Faithful with a candle and censer, intoning, The Light of Christ illumines all! This signifies that the Prophets, from whose writings we have heard and shall hear were illumined by the same light (the Light of Christ) that still enlightens all men. A second Old Testament lesson is now read. At the conclusion of the second Old Testament Lesson, the moving hymn of supplication, Let my prayer arise… is sung, with the Faithful and Clergy on bended knees:

Let My Prayer Arise:

Let my prayer arise in Thy sight as incense, and let the lifting up of my hands be an evening sacrifice.

Lord, I have called to Thee, hear me! Attend to the voice of my prayer when I call to Thee!

Set a guard over my mouth, O Lord, a. secure around my lips!

Incline not my heart to words of evil, to invent excuses for my sins.

Let my prayer arise in Thy sight as incense, and let the lifting up of my hands Be an evening sacrifice.

This is followed by the Lenten Prayer of St. Ephraim the Syrian and three prostrations. If Gospel and Epistle lessons are prescribed (usually if it be a feast), they are said here. Then, whether Gospel and Epistle lessons or not, the Litany of Fervent Supplication is chanted, as well as a Litany for the Catechumens and finally their dismissal. [In the ancient Church, among the Catechumens there were some who were soon to be baptized (illumined) usually on Holy Saturday and after the mid-point of the Great Lent, a special Litany was inserted for them at this point at the Presanctified Liturgy: All catechumens, depart. Depart, catechumens. As many as are preparing for illumination, draw near. Pray, you who are preparing for illumination, etc.]

With the Dismissal of the Catechumens, the Liturgy proper begins. After two Litanies for the Faithful, as at the full Liturgy, the Choir sings the special Cherubic Hymn: Now the powers of heaven do serve invisibly with us. Lo, the King of glory enters. Lo, the mystical sacrifice is upborne, fulfilled. A Great Entrance is made from the Table of Oblation to the Altar by the Priest bearing the Presanctified Gifts, in profound silence. At this time the faithful make a prostration before Christ, Who passed before them in the Sacrament. At the conclusion of the Cherubic Hymn and the Alleluia, the Lenten Prayer of St. Ephraim is again recited with three prostrations.

The Holy Doors are now closed and the Preparation for Communion begins with the Litany of Supplication (which begins, Let us complete our evening prayer to the Lord, since this is an evening service) and the Lord’s Prayer. During this the curtain is drawn only half-way, signifying that this is not the full Liturgy. After the Lord’s Prayer and the usual exclamations, the Holy Gifts are not elevated, since this was done previously at the Sunday Liturgy, but the Priest only touches them, saying, The Presanctified Holy Things are for the holy! The Choir responds, One is holy…, as usual, and then the Communion Hymn, O taste and see that the Lord is good! Alleluia!

The Communion of the Clergy and Faithful take place, as usual, except that instead of Blessed is He that comes in the name of the Lord…, the Choir sings, I will bless the Lord at all times…. A special Prayer Before the Ambo, O Almighty Master, Who in wisdom hast fashioned all creation…, is said after the usual Litany of Thanksgiving and then the Dismissal is said, as usual, except that St. Gregory Dialoges, Pope of Rome, is commemorated instead of St. John Chrysostom or St. Basil the Great.

The Great Cycle of Life.

The life of an Orthodox Christian can be seen as being composed of five cycles. There is, first of all, the great cycle of life, which embraces the whole life of a man from birth to death, and which consists in liturgical actions which are not repeated, occurring only once in a person’s lifetime. These are Holy Baptism, Holy Chrismation, and the Burial Service. In addition, there also belongs in this great cycle the Sacraments or Sacramental Blessings which bestow special grace for a particular office or vocation with the community. These are Holy Matrimony, the Monastic Tonsure and Holy Orders.
The Daily Cycle.

Another major cycle which involves the entire life of an Orthodox Christian is the daily cycle of prayers and praises offered by the Church, once every twenty-four hours. These services express our remembrance of events which happened at certain hours and contain petitions relevant to these memories.

In antiquity the day was considered to begin at sunset and thus was divided according to the following order. Night began at 6:00 p.m. (according to our reckoning) and was divided into four parts (called watches the time of changing guards): Evening (6:00 p.m. to 9:00 p.m.); Midnight (9:00 p.m. to 12:00 midnight); Cock-crow (12:00 midnight to 3:00 a.m.); and Morning (3:00 a.m. to 6:00 a.m.). Day began at 6:00 a.m. (our reckoning) and it, too, was divided into four watches (or hours). First Hour (6:00 a.m. to 9:00 a.m.); Third Hour (9:00 a.m. to 12:00 noon); Sixth Hour (12:00 noon to 3:00 p.m.); and Ninth Hour (3:00 p.m. to 6:00 p.m.).

Following this ancient pattern, Orthodox Christians begin each portion of the day with common prayer, which has resulted in the following eight Services, customarily divided into three groups: Ninth Hour, Vespers, and Compline; Nocturns (Midnight Service), Matins, and First Hour; Third and Sixth Hours. In addition to this daily pattern, in certain monasteries during certain periods of fasting, each of the Hours is followed by an intermediate Office called the Interhour. Also included in the daily cycle are the Offices for the Blessing of the Table and the Morning and Evening Prayers.

The Divine Liturgy is often included in this daily cycle, normally being served after the Sixth Hour (although, during Fast Periods it is celebrated after Vespers). Often treated as part of the daily cycle, the Divine Liturgy is not prescribed to be celebrated every day (as it is in many cathedrals and monasteries) and in a theological and mystical sense actually stands outside of chronological time since it also serves as a point of contact with the eternal, where its participants (by virtue of their partaking of the Holy Eucharist) are transported to a point outside of time where there is no past, present or future, but only the eternal Now [The Festal Menaion, trans. Mother Mary and Archimandrite Kallistos Ware, p. 40]. On days when the Divine Liturgy is not celebrated, the Service of the Typical Psalms is celebrated in its place after the Sixth Hour (it also sometimes precedes the Liturgy), thus forming part of the third group of Daily Services with the Third and Sixth Hours.

In addition to these two cycles, there are also three others: The Weekly Cycle of the Eight Tones (Octoechos), the Annual Cycle of Movable Feasts (dependent upon Pascha), and the Annual Cycle of Fixed Feasts, beginning on the first day of the Church Year September 1. These three cycles are combined and superimposed on each other, giving the Liturgical Year a constant and unfailing variety.
The Weekly Cycle.

Each day of the Weekly Cycle is dedicated to certain special memorials. Sunday is dedicated to Christ’s Resurrection; Monday honors the Holy Bodiless Powers (Angels, Archangels, etc.); Tuesday is dedicated to the prophets and especially the greatest of the Prophets, St. John the Forerunner and Baptist of the Lord; Wednesday is consecrated to the Cross and recalls Judas’ betrayal; Thursday honors the Holy Apostles and Hierarchs, especially St. Nicholas, Bishop of Myra in Lycia; Friday is also consecrated to the Cross and recalls the day of the Crucifixion; Saturday is dedicated to All Saints, especially the Mother of God, and to the memory of all those who have departed this life in the hope of resurrection and eternal life.

Each week of the Weekly Cycle is centered around the Eight Tones (the basis for Orthodox Church music) and each Week has its appointed Tone. On Saturday Evening of Bright Week (the Eve of St. Thomas Sunday), the cycle of Tones begins with Tone One and, week by week, the sequence continues through the successive Tones, One to Eight, changing to a new Tone every Saturday Evening, throughout the year.
The Annual Cycle of Movable Feasts.

The yearly cycle of Movable Feasts is that centered around Holy Pascha and is called movable because, being linked with the Feast of Feasts, it shifts from year to year as Pascha itself falls on a different date each year. The Feasts which comprise this cycle are Palm Sunday (the Sunday before Pascha), Holy Ascension (the fortieth day after Pascha) and Holy Pentecost (the Descent of the Holy Spirit the fiftieth day after Pascha).
The Annual Cycle of Fixed Feasts.

Each day of the year is dedicated to the memory of particular events or Saints and these memorials always fall on the same Calendar date each year. Thus, in honor of each event or Saint(s), special hymns have been composed which are added to the usual hymns and prayers of the day.
The Great Feasts.

Among the feasts of the Church Year, a place of special honor belongs to the Feast of Feasts, Holy Pascha. Next in importance come the Twelve Great Feasts, which can be divided into two groups: Feasts of the Lord and Feasts of the Mother of God.
Great Feasts of the Lord:

1. The Universal Exaltation (or Elevation) of the Life-creating Cross (Sept. 14)

2. The Nativity of Our Lord God and Savior Jesus Christ (Christmas Dec. 25)

3. The Theophany (or Epiphany) of Our Lord God and Savior Jesus Christ (Jan. 6)

4. The Entrance of Our Lord Jesus Christ into Jerusalem (Palm Sunday Sunday before Pascha)

5. The Ascension of Our Lord and Savior Jesus Christ (40 days after Pascha)

6. The Descent of the Holy Spirit (Holy Pentecost 50 days after Pascha)

7. The Transfiguration of Our Lord God and Savior Jesus Christ (Aug. 6)
Great Feasts of the Mother of God:

1. The Nativity of the Most-Holy Theotokos (Sept. 8)

2. The Entrance (or Presentation) of the Theotokos into the Temple (Nov. 21)

3. The Meeting of Our Lord Jesus Christ in the Temple (Feb. 2)

4. The Annunciation to the Most-Holy Theotokos (Mar. 25)

5. The Falling-Asleep (or Dormition) of the Most-Holy Theotokos (Aug. 15)

All of the Feasts listed above, with the exception of Palm Sunday and Holy Pentecost are preceded by a period of preparation known as the Forefeast. In addition, The Nativity of Christ and the Dormition are preceded by a special fasting period (the Nativity Fast begins on November 15 and the Dormition Fast begins on August 1). Three of the Feasts are followed, on the next day, by a distinctive commemoration known as a Synaxis: The Nativity of Christ is followed, on Dec. 26 by the Synaxis of the Most-Holy Theotokos; the Theophany is followed, on Jan. 7 by the Synaxis of St. John the Baptist; and the Annunciation is followed, on Mar. 26 by the Synaxis of the Archangel Gabriel. In addition, all except one (Palm Sunday) are followed by a festal period called the Afterfeast, during which the prior Feast is continually observed. The last day of the Afterfeast the actual close of the Feast is called the Leavetaking.

Excerpt taken from “These Truths We Hold – The Holy Orthodox Church: Her Life and Teachings”. Compiled and Edited by A Monk of St. Tikhon’s Monastery. Copyright 1986 by the St. Tikhon’s Seminary Press, South Canaan, Pennsylvania 18459.

To order a copy of “These Truths We Hold” visit the St. Tikhon’s Orthodox Seminary Bookstore.

Constantinople.

The Patriarchate of Constantinople again, at least nominally, became independent after World War I and the rise of modern, secular Turkey, although greatly reduced in size. At present the Patriarch’s jurisdiction includes Turkey, the island of Crete and other islands in the Aegean, the Greeks and certain other national groups in the Dispersion (the Diaspora) in Europe, America, Australia, etc. as well as the monastic republic of Mt. Athos and the autonomous Church of Finland. The present position of the Patriarchate in Turkey is precarious, persecution still exists there, and only a few thousand Greek Orthodox still remain in Turkey.
(a) Mt. Athos.

Located on a small peninsula jutting out into the Aegean Sea from the Greek mainland near Thessalonica, Mt. Athos is a monastic republic consisting of twenty ruling monasteries, the oldest (Great Lavra) dating to the beginning of the 11th Century, as well as numerous other settlements sketes, kellia, hermitages, etc. Of the twenty ruling monasteries, seventeen are Greek, one Russian, one Serbian, and one Bulgarian. (One, Iveron, was originally founded as a Georgian monastery, but now is Greek.) Perhaps 1,500 Monks are presently on the Mountain, a dramatic decline from the turn of the Century when, in 1903, for example, there were over 7,000 Monks there. This is due, in great part, to the halt of vocations from the Communist countries, as well as to a general decline in monastic vocations worldwide. However, there appears to be a revival of monastic life there, particularly at the monasteries of Simonopetra, Dionysiou, Grigoriou, Stavronikita, and Philotheou, and two Monks have shone as spiritual lights there in this Century – the Elder Silouan ( 1938) of St. Panteleimon’s Russian Monastery and the Elder Joseph ( 1959) of the New Skete.
(b) Finland.

The Orthodox Church of Finland, an autonomous Church (self-governing, except that the primate is confirmed by the Patriarch of the Mother Church, in this case Constantinople) was originally the fruit of the Monks of Valaam Monastery on Lake Ladoga, who spread Orthodoxy among the Finnish Karelian tribes in the 14th Century. Until 1917, the Finnish Church was part of the Russian Orthodox Church, but with the independence of Finland in 1917 and the unsettled situation in Russia after the Revolution, since 1923 it has been under the spiritual care of Constantinople. There are, today, approximately 66,000 Orthodox faithful in the Finnish Orthodox Church.
Alexandria.

One of the original ancient Patriarchates, since the Monophysite Schism after the Council of Chalcedon (451), the numbers of the faithful of the Patriarchate of Alexandria have remained small approximately 300,000 faithful in Africa, most of whom are non-Greek Christians in Central Africa (primarily Kenya and Uganda). The rapid expansion of Orthodoxy in Central Africa in this Century has been most remarkable since it sprang up without benefit of Orthodox missionaries, and the Orthodox Church of this region promises to become an important force in the life of the Alexandrian Patriarchate.
Antioch.

Like Alexandria, the ancient Patriarchate of Antioch was severely decimated by the Monophysite Schism and Turkish depredations, and now numbers some 500,000 faithful in Syria, Lebanon and Iraq, as well as an emigrant population in America. Its Patriarch, who lives in Damascus, is an Arab, as are most of the clergy, and the bulk of its faithful are Arabic and Arabic-speaking, its liturgical services being celebrated in that language.
Jerusalem.

This ancient Church, whose jurisdiction includes Palestine and Jordan, never was large in numbers, but always held a special place in Orthodoxy due to her custody of the Holy Places of Palestine. The Patriarch of Jerusalem is a Greek, but the majority of the clergy and faithful are Arabic, numbering about 60,000 souls.
Russia.

Since the Russian Revolution, the Church of Russia has been severely persecuted by the atheist state and the numbers of her faithful, clergy and institutions have been drastically reduced. In 1914, there were officially 54,457 churches, 57,105 Priests, 1,498 monasteries and convents, 4 theological academies, 57 theological seminaries, and 40,150 religious schools, with perhaps 100,000,000 faithful. By 1947, the figures read: 22-25,000 churches, 33,000 Priests, 80 monasteries and convents, 2 theological academies, 8 theological seminaries, and no other religious schools. (This was after a certain liberalization following World War II!) At the present time there are perhaps 30,000,000 active Orthodox Christians. By 1966, after renewed persecution, only 3 seminaries were still functioning and by the 1970’s, only 12 monasteries and convents were open, as well as about 7,000 churches. Nonetheless, Orthodoxy is still alive in Russia, and, despite reduced membership figures, this Church remains the largest in the Orthodox world.
Georgia.

Founded in the 4th Century by St. Nina, Equal-to-the-Apostles ( 355 commemorated January 14), this Church had become autocephalous (self headed) in the 8th Century, but was incorporated into the Russian Orthodox Church, with the subjugation of the Caucasus, in 1811, receiving her independence again in 1917. The ranks of her faithful and clergy have been severely diminished since the Communist takeover, and now there are about forty functioning churches (2,455 in 1917), served by less than 100 Priests, out of a population of over 2,000,000. The head of this Church is styled the Catholicos Patriarch of All Georgia.
Serbia.

With the gradual crumbling of the Ottoman Empire in the 19th Century, the Serbian Church received her independence again in 1879. This Church has fared better than some in the Communist bloc, but many of the problems common to the Churches there (diminished ranks of clergy, closing of churches, etc.) are found here also. There are large numbers of Orthodox Serbians in the Dispersion, many of whom are to be found in America, Australia and Canada. The primate of the Serbian Church is the Patriarch, who lives in Belgrade.
Romania.

As in the other Balkan countries, with the independence movement of the 19th Century, the Church of Romania received her independence. The nation became a Principality in 1856, and its Church was organized in 1864. Romania became an independent Kingdom in 1881, and the autocephaly of her Church was finally recognized in 1885 by Patriarch Joachim IV of Constantinople. In 1925, the Church of Romania became a Patriarchate, whose Patriarch lives in Bucharest. In numbers of Orthodox faithful, this Church is the second largest in world Orthodoxy, and the persecution by the atheists has not been as severe as in other Communist countries.
Bulgaria.

With the conquest of the Balkans by the Turks, the ancient Bulgarian Patriarchal See of Trnovo was suppressed and the Bulgarian Church was placed under the jurisdiction of the Patriarch of Constantinople. On April 3, 1860, however, Bishop Hilarion openly declared independence from Constantinople by omitting the Patriarch’s name at the Divine Liturgy, and on March 11, 1870, the Turkish Government recognized a Bulgarian Exarchate in Constantinople. In 1872, the Patriarch of Constantinople excommunicated the Bulgarian Church, but the de-facto autocephaly of this Church was finally recognized in 1945. As in Romania, the persecution of the Church has not been as severe as, for example, in Russia, but monasticism is in decline and there are few young Monks. Generally, Church life is more active, however, than in Yugoslavia with its more liberal policies.
Cyprus.

This ancient Church has been independent since the Council of Ephesus (431) and, although suffering under the Turkish yoke, is still strong with over 700 Priests and over 400,000 faithful. For a time, the Turkish system, whereby the primate of the Church was also the political leader of the Greek population, was continued after the liberation of the country in 1878, which explains the role played by the late Archbishop Makarios, who ruled Cyprus as President, as well as being the primate of her Church.
Greece.

The first national Church to emerge from the independence struggles of the 19th Century was the Church of Greece. On the Feast of the Annunciation, March 25, 1821, Germanos, the Archbishop of Patras, raised the banner of revolt against the Turks (which cost the Patriarch of Constantinople, Gregory, his life). This war of independence was successful and, as the Hierarchs of the Greek Church did not wish to remain subject to a captive Patriarch in Constantinople, in 1833 a synod of Greek Bishops declared their Church autocephalous, although this was not officially recognized by Constantinople until 1850. In 1864, the Diocese of the Ionian Islands was added to the Church of Greece, and in 1881 the Dioceses of Thessaly and a part of Epirus were likewise joined to her. This Church is the third largest in the Orthodox world and is ruled by a Holy Synod, presided over by the Archbishop of Athens.
Albania.

Christianized by both Greek and Latin missionaries, Albania, part of ancient Illyricum, had both Latin and Greek rite Christians, with close ties both to Rome and Constantinople, until the Turkish conquest of 1478-9, when half the population became Moslem and a small minority remained Christian Latin in the North and Orthodox in the South. On November 28, 1912, Albania declared its independence from Turkey, and on October 26, 1922, a Church Council at Berat declared the Church of Albania independent of Constantinople, which was finally recognized by that Hierarch on April 12,1937. After World War II, with the seizure of power by the Communists, the Church has suffered terribly, her clergy forbidden to conduct services, as the regime has officially declared religion to be dead in Albania. Since the death of the last Primate, Damian, the primal See of Tirane remains vacant.
Poland.

The Church of Poland has been autocephalous since 1924, although this independence has not been recognized by Constantinople. Consisting primarily of Orthodox Christians from Western Byelorussia, which was added to Poland’s territory after World War II, this Church is headed by a Metropolitan who lives in Warsaw.
Czechoslovakia.

The Church of Czechoslovakia has been autocephalous since 1951, although, A as in the case of Poland, this has not been recognized by the Patriarch of Constantinople. The Czechoslovak Church is composed, primarily, of former Uniates, who were forcibly joined to the Orthodox Church by the Communists in 1950 (many returned to Roman Catholicism in 1968). The Church is headed by a Metropolitan who lives in Prague.
Sinai.

The ancient Church of Sinai, which is actually an autonomous Church consisting of a single monastery, St. Catherine’s, at the foot of Mt. Sinai the Mountain of Moses. The Abbot of this Monastery is always an Archbishop, elected by the Monks of the Monastery , although he is consecrated by the Patriarch of Alexandria and lives in Cairo. The Monastery, at the present, consists of only a few Monks, most of whom are very old.
Japan.

The Church of Japan was founded by St. Nicholas (Kassatkin), later Archbishop of Japan ( 1912 commemorated on February 16), a Russian missionary, who knew St. Innocent of Alaska. At the present there are about 40 parishes and about 36,000 faithful. The autonomy of this Church was proclaimed by the Patriarch of Moscow in 1970, and it is headed by a Metropolitan, who lives in Tokyo, and one other Bishop, who, although chosen by the Church of Japan, must be confirmed by the Church of Russia.

Excerpt taken from “These Truths We Hold – The Holy Orthodox Church: Her Life and Teachings”. Compiled and Edited by A Monk of St. Tikhon’s Monastery. Copyright 1986 by the St. Tikhon’s Seminary Press, South Canaan, Pennsylvania 18459.

To order a copy of “These Truths We Hold” visit the St. Tikhon’s Orthodox Seminary Bookstore.

Seeing that bodily disposition is important in worship and spiritual life, in general, great emphasis is placed in the Orthodox Church on fasting; if one should add up all of the fasting seasons and days of the Church calendar, he would find that more than half of the year is devoted to this ascetic labor. The question might rightfully be asked, then, as to why this is so.

According to St. Basil the Great, Adam, the first-created man, loving God of his own free will, dwelt in the heavenly blessedness of communion with God, in the angelic state of prayer and fasting. The cause of this first man’s fall was his free will; by an act of disobedience he violated the vow of abstinence and broke the living union of love with God. That is, he held in scorn the heavenly obligations of prayer and fasting by eating of the Tree of Knowledge of Good and Evil. Lack of abstinence, then, was the cause of the Fall and, as a result, because of this original greed, the soul becomes dimmed, and is deprived of the illumination of the Holy Spirit.

Our Lord Jesus Christ calls all of us to salvation through self-denial (Luke 14:26) and this is addressed to the free will of fallen man: If any man would come after Me, let him deny himself and take up his cross and follow Me (Matt. 16:24). Thus, the Savior calls man to the voluntary fulfillment of those heavenly obligations, which he freely forsook, of observing prayer and fasting.

Repentance without fasting is made ineffectual since fasting is the beginning of repentance. The aim of bodily fasting is the enslavement of the flesh, for fasting bridles the lust of the stomach and of that below the stomach, meaning the removal of the passions, the mortification of the body and the destruction of the sting of lust. Thus it is necessary to overcome the stomach for the healing of the passions.

The personal example of the Lord Himself bears witness to the absolute necessity of bodily fasting. Did not the Savior fast for forty days and nights after His baptism to prepare for His earthly ministry (Matt. 4:2)? So too, many of the Saints of the Church were especially noted for their ascetic labors, which saw fasting as being of especially great importance.

In fasting the flesh and the spirit struggle one against the other. Therefore bodily fasting leads to the triumph of the spirit over the body, and gives a man power over the stomach, subdues the flesh and permits it not to commit fornication and uncleanness. Abstinence is the mother of cleanliness, the giver of health and is good for rich and poor, sick and healthy, alike. It strengthens the seeker after godliness in spiritual battles and proves to be a formidable weapon against evil spirits. As the Lord Himself said, concerning the casting-out of certain demons: This kind never cornea out except by prayer and fasting (Matt. 17:21).

This fasting, however, is not to be done out of pride or self-will; It must be observed in the praise of God and must be in accordance with the canons of the Church, since it consists in the complete renunciation of self-will and of the desires. At the same time, we must realize that for fallen man to attain perfection, even intensive fasting is insufficient, if in his soul he does not abstain from those things which further sin. Fasting is not only the abstinence from food, but also from evil thoughts and all passion, for, as the Savior says: Do you not see that whatever goes into the mouth passes into the stomach, and so passes on? But what conies out of the mouth proceeds from the heart, and this defiles a man. For out of the heart come evil thoughts, murder, adultery, fornication, theft, false witness, slander. These are what defile a man… (Matt. 15:17-20). Thus exterior fasting, without the corresponding interior fasting is in vain.

Excerpt taken from “These Truths We Hold – The Holy Orthodox Church: Her Life and Teachings”. Compiled and Edited by A Monk of St. Tikhon’s Monastery. Copyright 1986 by the St. Tikhon’s Seminary Press, South Canaan, Pennsylvania 18459.

To order a copy of “These Truths We Hold” visit the St. Tikhon’s Orthodox Seminary Bookstore.

The fasting rules, found for the most part in the Typikon (mainly Chapters 32 and 33), and repeated in appropriate places of the Menaion and Triodion, are dependent on the Church’s cycle of feasts and fasts. In general, with a few exceptions, all Wednesdays and Fridays (Mondays also, in some monasteries) are kept as days of fasting, with no meat, eggs, dairy products, fish, wine or oil to be eaten. This includes, as well, the four canonical fasting periods (Great Lent, the Apostles’ Fast, the Nativity Fast and the Dormition Fast), and certain other days, including the Eve of Theophany, the Beheading of St. John the Baptist, and the elevation of the Cross. It must be noted, however, that there are many local variations in the allowances of wine and oil (and sometimes fish), such as on patronal feast days of a parish or monastery, or when the feast of a great Saint (or Saints) is celebrated which has particular local or national significance.

While most Orthodox Christians are perhaps aware of the rules of fasting for Great Lent, Wednesdays and Fridays, the rules for the other fasting periods are less known. During the Dormition Fast, wine and oil are allowed only on Saturdays and Sundays (and sometimes on a few feast days and vigils). During the Apostles’ Fast and the Nativity Fast, the general rules are as follows (from Chapter 33 of the Typikon):

It should be noted that in the Fast of the Holy Apostles and of the Nativity of Christ, on Tuesday and Thursday we do not eat fish, but only oil and wine. On Monday, Wednesday and Friday we eat neither oil nor wine…. On Saturday and Sunday we eat fish. If there occur on Tuesday or Thursday a Saint who has a Doxology, we eat fish; if on Monday, the same; but if on Wednesday or Friday, we allow only oil and wine…. If it be a Saint who has a Vigil on Wednesday or Friday, or the Saint whose temple it is, we allow oil and wine and fish…. But from the 20th of December until the 25th, even if it be Saturday or Sunday, we do not allow fish.

In another place the Typikon prescribes that if the Eve of Theophany or the Eve of the Nativity fall on Saturday or Sunday, wine and oil are permitted.

The rule of xerophagy is relaxed on the following days:

1. On Saturdays and Sundays in Great Lent, with the exception of Holy Saturday, two main meals may be taken in the usual way, around mid-day and in the evening, with wine and olive oil. Meat, animal products and fish are not allowed.

2. On the Feast of the Annunciation (March 25) and Palm Sunday fish is permitted as well as wine and oil, but meat and animal products are not allowed.

3. Wine and oil are permitted on the following days, if they fall on a weekday in the Second, Third, Fourth, Fifth or Sixth Weeks: First and Second Finding of the Head of St. John the Baptist (Feb. 24), Holy Forty Martyrs of Sebaste (Mar. 9), Forefeast of the Annunciation (Mar. 24), Synaxis of the Archangel Gabriel (Mar. 26), Holy Greatmartyr George (April 23), Holy Apostle and Evangelist Mark (April 25), as well as the Patronal Feast of a Church or Monastery.

4. Wine and oil are also allowed on Wednesday and Thursday of the Fifth Week, because of the Vigil for the Great Canon. Wine is allowed and, according to some authorities, oil as well on Friday in the same week, because of the Vigil for the Akathist Hymn.

It has always been held that these rules of fasting should be relaxed in the case of anyone elderly or in poor health. Personal facts also need to be taken into account, as, for example, the situation of an isolated Orthodox living in the same household as non-Orthodox, or one obliged to take meals in a factory or school lunchroom. In cases of uncertainty, however, one should always seek the advice of his or her spiritual father.

At all times, however, it is essential to bear in mind that you are not under law but under grace (Rom. 6:14), and that the letter kills, but the Spirit gives life (2 Cor. 3:6). The fasting rules, while they do need to be taken seriously, are not to be interpreted with the strict legalism of the Pharisees of Holy Scripture, for the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit (Rom. 14:17).

Excerpt taken from “These Truths We Hold – The Holy Orthodox Church: Her Life and Teachings”. Compiled and Edited by A Monk of St. Tikhon’s Monastery. Copyright 1986 by the St. Tikhon’s Seminary Press, South Canaan, Pennsylvania 18459.

To order a copy of “These Truths We Hold” visit the St. Tikhon’s Orthodox Seminary Bookstore.

Paschal Cycle:

1. Meatfast the week before the beginning of Great Lent

2. Great Lent and Holy Week

Yearly Cycle:

1. Nativity (St. Philip’s) Fast Nov. 15 through Dec. 24

2. Apostles’ (Peter and Paul) Fast from the Monday after All Saints Sunday through June 28

3. Dormition (Theotokos) Fast Aug. 1 through Aug. 14

Fast Days:

1. The Wednesdays and Fridays of the Year, except for Fast-free Weeks

2. The Eve of Theophany Jan. 5

3. The Beheading of St. John the Baptist Aug. 29

4. The Elevation of the Cross Sept. 14

Fast-free Weeks:

1. Afterfeast of the Nativity of Christ to Theophany Eve Dec. 25 through Jan. 4

2. The week following the Sunday of the Publican and Pharisee

3. Bright Week the week after Pascha

4. Trinity Week the week after Pentecost, concluding with All Saints Sunday

Excerpt taken from “These Truths We Hold – The Holy Orthodox Church: Her Life and Teachings”. Compiled and Edited by A Monk of St. Tikhon’s Monastery. Copyright 1986 by the St. Tikhon’s Seminary Press, South Canaan, Pennsylvania 18459.

To order a copy of “These Truths We Hold” visit the St. Tikhon’s Orthodox Seminary Bookstore.

Alleluia.

(See Prokeimenon.)

Antiphons.

The first three hymns sung at the Divine Liturgy (Ps. 103; Ps. 146 and Only-begotten Son… the Beatitudes) are called Antiphons (steps) because they are sung in steps or stages by two Choirs singing opposite each other. Hence this type of singing in steps is called antiphonal.

Apostikha.

These are Stikhera accompanied by verses usually taken from the Psalms. The Apostikha is found at the end of Vespers and also at the end of Matins on ordinary weekdays.

Canon.

The Canon is a series of nine Canticles (or Odes) containing a number of Troparia in each, as well as a Theme Song (Irmos). The Canons are found at Matins, Compline, and certain other services in the Liturgical Cycle. Originally the nine Biblical Canticles were sung and short refrains inserted between each verse of the Canticle, but in time the Canticles themselves dropped out of general usage (except during Great Lent) and only the Theme Song (or Irmos), based on the theme of the original Canticle, and the refrains (now expanded) remained. The Second Ode is sung only as part of the Lenten Cycle and a tenth Biblical Canticle, the Magnificat is almost always sung after the Eighth Ode of the Canon.

Dogmatic.

This is a musical composition sung at Vespers and are so named because they speak of the dogma of the Two Natures of Christ.

Ikos.

This is a short composition that follows the Kontakion, between the Sixth and Seventh Odes of the Canon.

Irmos.

This is the Theme Song of each Ode of the Canon. The word Irmos means link, since originally the Troparia that followed it were sung in the same rhythm, and thus were linked to it.

Katavasia.

This is the concluding stanza of a Canticle of the Canon, so-called because, as the title implies (to go down), the Choir members came down into the center of the church to sing it. These are found after each Ode of the Canon on major Feasts and on ordinary days, the Irmos of the last Canon sung (there are usually several Canons sung together) is sung as Katavasia after Odes Three, Six, Eight and Nine.

Kathisma.

From the word kathizo I sit, these are selections from the Psalter, read at Vespers, Matins, and various other services, during which the Faithful are permitted to sit.

Kathisma Hymn.

These are short hymns sung after the Kathisma readings, during which the Faithful are permitted to sit (except for certain prescribed days). These are sometimes referred to as Sedalens or Sessional Hymns.

Kontakion.

The word means pole, since the Kontakion was originally a long poetic composition rolled up on a pole. Now only the brief preliminary stanza remains and is sung before the Ikos after the Sixth Ode of the Canon, at the Liturgy, Hours, and various other services.

Prokeimenon.

These are verses from the Psalter sung immediately before Scripture Lessons, primarily at Liturgy, Vespers and Matins. [Except for Feasts and during Great Lent, the Scripture Lessons themselves have generally fallen out of use at Vespers.] The Prokeimenon sung immediately before the Gospel Lesson is called the Alleluia.

Stikheron (Stikhera).

A Stikheron is a stanza sung between verses taken from the Psalms, primarily at Vespers (at Lord, I have called… and the Apostikha) and Matins (at the Apostikha).

Theotokion.

These are Troparia or Stikhera sung in honor of the Theotokos. On Wednesdays and Fridays, these Theotokia usually take the theme of the Theotokos at the Lord’s Crucifixion, and thus are called Cross-Theotokia (or Stavro-Theotokia).

Troparion.

This is simply a short musical composition similar in length and style to the Kontakion. They are sung at the end of Vespers, after God is the Lord… and the Apostikha at Matins, at the Liturgy and other services.

Ypakoe.

This is a short Troparion sung at Matins on Great Feasts and Sundays.

Excerpt taken from “These Truths We Hold – The Holy Orthodox Church: Her Life and Teachings”. Compiled and Edited by A Monk of St. Tikhon’s Monastery. Copyright 1986 by the St. Tikhon’s Seminary Press, South Canaan, Pennsylvania 18459.

To order a copy of “These Truths We Hold” visit the St. Tikhon’s Orthodox Seminary Bookstore.

The Feast of Feasts the Holy Pascha the Resurrection of the Lord-is the climax of the Church’s liturgical year and is also the most glorious, most joyful and bright festival of the Christian Church. On it Our Lord and Savior Jesus Christ arose as victor over death, destroying the power of death over man once and for all and annulling the curse pronounced upon man in Paradise. But, before the bright joy of Pascha, the Church has ordained a lengthy period of repentance and spiritual searching a period of preparation, so to speak the 40-day Great Lent.

The Forty Days of Great Lent commemorates Israel’s forty years of wandering in the Wilderness the forty years of painful struggle as Israel longed for and then received entrance into the Promised Land (Ex. 16:35) Moses remained fasting on Mt. Sinai for forty days (Ex. 34:28) and the Prophet Elijah fasted for forty days as he journeyed to Mt. Horeb (1 Kings 19:8). Great Lent also recalls the forty days the Lord spent in the Wilderness after His Baptism, when He contended with Satan, the Temptor.

The time of Great Lent encompasses forty days, to which must be added Lazarus Saturday, Palm Sunday and Passion Week. In addition, the Holy Church prescribed three weeks of preparation for the Great Lent itself the Sundays of the Publican and the Pharisee, Prodigal Son, Meatfare and Cheesefare. In all, the Orthodox Church prescribes ten weeks of spiritual and bodily preparation for the joyous Pascha of the Lord.
The Date of Pascha.

The time of the Great Lent is dependent on the date of Pascha, which varies from year to year. According to a Canon of the First Ecumenical Council (Nicea 325), Holy Pascha is the first Sunday after the first Full Moon which falls upon or immediately after the Spring Equinox (according to ancient reckoning March 21). In addition, this Council decreed that Pascha cannot precede or fall on the Jewish Passover (14th day of the Month Nissan). The Full Moon used for the purposes of calculating the date of Pascha is the fourteenth day of a Lunar Month reckoned according to an ancient ecclesiastical computation and is not the actual astronomical Full Moon.

The number of days between each Full Moon (the Lunar Month) is not exact according to the Solar Calendar (usually about 29V& days) and ancient calendars added or subtracted a period called an epact to harmonize the Lunar and Solar Calendars. These epacts as calculated by the Orthodox Church, vary from those calculated by the Western Churches. In addition, the Western Churches do not follow the Nicean Council’s decree that Pascha must not precede or fall on the Jewish Passover, and it is for these reasons that there is often a great variance from one year to the next between the Orthodox Church and the Western Churches concerning the date of Holy Pascha.
Sundays of Preparation.

Sunday of the Publican and the Pharisee.

The first Sunday of Preparation (three weeks before the start of Great Lent) is the Sunday of the Publican and the Pharisee, in which we are exhorted to true repentance and encouraged to follow the self-abasement of the Publican rather than the spiritual pride of the Pharisee. At the Matins Service we sing for the first time the beautiful Lenten hymn, Open to me the gates of repentance…/’reminding us of the open gateway through which all must enter on the way to Pascha. We also note that this week is fast-free.
Sunday of the Prodigal Son.

The next Sunday of Preparation (two weeks before Great Lent) is the Sunday of the Prodigal Son, which reminds us that not only must we repent and undergo a change of heart, but that we must also exercise an act of will, in that we must get up and actually set off on our journey. In our own lives we can see a parallel; for how often do we repeat the cycle of the Prodigal son willful departure from God’s house, a life of wantonness, misery at our fallen state, repentance, return to god the Father and divine forgiveness? On this Sunday, at the Matins Service we also sing the beautiful hymn of remembrance, By the waters of Babylon… (also sung the next two Sundays), reminding us of the heavenly Zion from which we have been exiled.
Sunday of Meatfare Sunday of the Last Judgment.

The next Sunday of Preparation, Meatfare Sunday, is the last day on which meat is permitted to be consumed until Holy Pascha. Otherwise, during the course of this week, on each day, all other animal products (including milk, cheese, eggs, butter, as well as fish) may be consumed. This is to remind us of the upcoming rigors of the Great Fast. The theme of this Sunday is the Last Judgment and the lot of those who turn from God, and those who return to Him.
Sunday of Cheesefare Forgiveness Sunday the Expulsion of Adam from Paradise.

The last Sunday before the Great Lent, Cheesefare Sunday, is also the last day of preparation. It is called Cheesefare because on the next day we begin a total fast from all animal products, as well as from fish, wine and oil (fish, wine and oil will be allowed only on the Feasts of the Annunciation and Palm Sunday), continuing until Holy Pascha. An important theme of this day is the Expulsion of Adam from Paradise, which reminds us of that from which we have fallen. Another theme is forgiveness, since we cannot even begin our spiritual journey without granting forgiveness to those who have offended us and asking forgiveness of those whom we have offended. A special feature of this day is the very moving Forgiveness Vespers, at which we all ask and grant mutual forgiveness. At this Service, after the singing of the Great Prokeimenon, the liturgical vestments and furnishings are changed to dark colors, and the special Lenten melodies used.
Great Lent.

On the Monday following the Sunday of Cheesefare, we formally begin the 40-day Great Lent and, of course, one of its features is its rigorous fasting (cf. the section entitled Fasting in this chapter). In addition, there are some special features of the liturgical Services. The usual Liturgy of St. John Chrysostom is not served on the weekdays of Great Lent (with the exception of the Feast of the Annunciation), but is replaced by the special Liturgy of the Presanctified Gifts, at which the faithful commune of the Holy Gifts which were presanctified at the previous Sunday’s Liturgy. In addition, the penitential Service of Great Compline is sung, at which, on the first four days of this first week (as well as on Thursday of the Fifth Week) the Great Canon of St. Andrew of Crete is read. This Canon is a long penitential composition of 250 verses expressing the longings of a guilty and penitent soul.

This week we are also introduced to the moving Lenten prayer of St. Ephraim the Syrian, setting forth the essence of spiritual life. This prayer is said at each of the liturgical Services throughout the weekdays of Great Lent and the first half of Passion Week.

The Lenten Prayer of St. Ephrem the Syrian.

O Lord and Master of my life! Take from me the spirit of sloth, despair? lust of power and idle talk.

But give rather the spirit of chastity, humility, patience and love to Thy servant,

Yea, O Lord and King! Grant me to see my own transgressions and not to judge my Brother; for Blessed art Thou, unto ages of ages. Amen.

All of the Sundays of Great Lent (with the exception of Palm Sunday) the usual Liturgy of St. John Chrysostom is replaced by the longer Liturgy of St. Basil the Great. This Liturgy is especially characterized by its longer and very moving prayers.
First Sunday of Great Lent Sunday of Orthodoxy.

The First Sunday of Great Lent is dedicated to the final triumph of the Church over the iconoclasts and the restoration of the Holy Icons to the churches, which took place on the First Sunday of Lent, March 11, 843. Thus it is called the Sunday of Orthodoxy. As the Orthodox triumphed during the iconoclastic controversy because of the dedication of the Martyrs and Confessors who suffered for the Faith, so too, we strive to imitate these Martyrs by our own ascetical self-denial. A special feature of this day is the Office of Orthodoxy, at which a procession with the Holy Icons is made, and sixty anathemas pronounced against various heretics and heresies of the 4th-14th Centuries.

Second Sunday of Great Lent St. Gregory Palamas.

The Second Sunday of Great Lent is dedicated to St. Gregory Palamas, Archbishop of Thessalonica. St. Gregory’s triumph over the heretics of his time is seen as a renewal of the Triumph of Orthodoxy of the previous Sunday. Another theme of this Sunday is that of the Prodigal Son as a model of repentance, for which a special Canon is devoted at this Sunday’s Matins.
Third Sunday of Great Lent Veneration of the Cross.

The Third Sunday of Great Lent is dedicated to the Cross and the bringing-out of the Precious Cross, which closely parallels the ceremonies of the Feast of the Exaltation of the Cross on Sept. 14. At this time we are reminded of the upcoming crucifixion of the Lord and strengthened to persevere in our Lenten struggles.
The Fourth Sunday of Great Lent St. John Climacus.

The Fourth Sunday is dedicated to St. John Climacus (of The Ladder), Abbot of Sinai, who, because of his ascetical writing (The Ladder) serves as a model of a true Christian ascetic. The Ladder is appointed by the Church to be read during Great Lent. In the course of this week (the Fifth Week of Great Lent) the Great Canon of St. Andrew of Crete is read on Thursday in its entirety, as well as a Canon to St. Mary of Egypt. In addition, St. Mary’s Life is read. On Saturday of this week the Akathist Hymn to the Most-Holy Theotokos is sung with everyone standing (Akathistos means not sitting). It reminds us that we are dependent on the protecting intercession of the Holy Theotokos at all moments of crisis and danger.
The Fifth Sunday of Great Lent St. Mary of Egypt.

The Fifth Sunday of Great Lent is dedicated to St. Mary of Egypt. St. Mary was a harlot living in the Egyptian city of Alexandria who later repented and lived the rest of her life in solitude in the Egyptian desert, serving as a model of repentance to all Christians. The end of this week the Sixth marks the end of Great Lent and the beginning of Passion Week.
Passion (Holy) Week.
Lazarus Saturday and Palm Sunday.

Immediately after the end of the forty days of penitence and before the days of darkness and mourning of Passion Week, the Holy Church celebrates the bright festivals of Lazarus Saturday and Palm Sunday. Lazarus Saturday commemorates the raising of Lazarus from the dead and serves as a reminder that Jesus is the Master of life and death, and foreshadows the

Lord’s glorious Resurrection eight days later. Palm Sunday, of course, commemorates Our Lord’s glorious entrance into Jerusalem. On this day Palm branches are blessed and held by the faithful (pussy-willow branches in the Russian Church) in remembrance of that joyous day.
Holy Monday, Tuesday, and Wednesday.

The next three days (Holy Monday, Tuesday and Wednesday) are characterized by the beautiful and moving melody sung at Matins, Behold, the Bridegroom comes as midnight…, for which reason the Matins of these three days is called Bridegroom Matins. The theme is taken from the Parable of the Ten Virgins (Matt. 25:1-13) and serves to remind us of the urgency of the End it is near at hand and we must be watchful and repent while there is still time.
Holy Thursday.

On this day we commemorate the washing of the disciple’s feet, the institution of the Holy Eucharist (the Last Supper), the agony in the Garden of Gethsemane, and the betrayal of Christ by Judas. In certain cathedrals and monasteries a special Service is celebrated in which the Bishop (or Abbot), taking the place of Christ, washes the feet of twelve Priests, representing the Twelve Apostles. In addition, the Holy Chrism is consecrated on this day by the various Patriarchates and Autocephalous Churches.
Holy Friday.

On this day we commemorate Christ’s suffering and death. The Matins Service is characterized by the reading of the Twelve Passion Gospels which relate events connected with the final hours from the Last Supper to the Lord’s Crucifixion, Death and Burial. That morning the more solemn Royal Hours are said, and at the Vespers Service sung that afternoon, the Burial Shroud (Russian Plaschanitsa; Greek Epitaphion) is brought out in a solemn procession and placed in a specially-prepared place (the Grave) for veneration. On this day neither the full Liturgy (except if the Feast of the Annunciation falls on this day) nor that of the Presanctified Gifts is celebrated.
Holy Saturday.

On this day we commemorate the burial of Christ and His descent into Hell. At the Matins Lamentations Service the Praises are sung before the Burial Shroud in the center of the church and culminates in a solemn procession with the Holy Shroud around the church. On Holy Saturday (according to the Typikon, at 4:00 p.m.), the Vespers with the Liturgy of St. Basil is celebrated with the reading of fifteen Old Testament lessons which refer to Passover, the Resurrection and Baptism. At this time the liturgical vestments and furnishings are changed to white. [Here we must remember that in the ancient Church the Catechumens were baptized on this day, which accounts for the singing of As many as have been baptized into Christ… instead of the Trisagion at the Liturgy, and the changing of the liturgical colors to white the Baptismal colors.]

At the conclusion of the Service (which in ancient times ended about 8:00 p.m.) the Faithful assemble in the now-darkened church for the reading of the Acts of the Apostles. Shortly before Midnight, the Resurrection Nocturns is sung and all of the lights are extinguished. The faithful wait in silence for the moment when the Priest will come out of the Altar with a lit candle, symbolizing the Light of the Risen Christ and the beginning of the Holy Pascha of the Lord the Feasts of Feasts.
Holy Pascha.

At the stroke of Midnight, the clergy come out of the Holy Altar, all of the candles are lit, and a joyous, festive procession circles the church three times with the singing of the hymn: Thy Resurrection, O Christ our Savior, the angels in heaven sing. Enable us on earth to glorify Thee in purity of heart. Stopping before the closed outer doors of the church, the Priest exclaims the Paschal verses, Let God arise…, while the Faithful sing the triumphant Paschal hymn, Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life.

The Clergy and Faithful now re-enter the church and the singing of the Paschal Canon, This is the Day of Resurrection…, with numerous repetitions of the Paschal hymn, Christ is risen…, begins. At many points during the Service the Clergy exclaim, Christ is risen! and the Faithful respond, Indeed, He is risen! The church is filled with the Faithful holding lit candles and the Clergy in bright vestments. At the conclusion of the Matins, the catechetical address of St. John Chrysostom is read, summoning all, even those who have come only at the eleventh hour, to the great Paschal Banquet. Matins is then followed by the Paschal Liturgy.
The Catechetical Sermon of St. John Chrysostom.

[The Catechetical Sermon of St. John Chrysostom is read by the Celebrant at the end of the Pascha Matins. No one sits during the reading, but all stand and listen with reverence.]

If any man be devout and loves God, let him enjoy this fair and radiant triumphal Feast. If any man be a wise servant, let him, with, rejoicing, enter into the joy of his Lord. If any have labored long in fasting, let him now receive his recompense. If any have wrought from the first hour, let him today receive his just reward. If any have come at the third hour, let him with thankfulness keep the Feast. If any have arrived at the sixth hour, let him have no misgivings; because he shad in no way be deprived thereof. If any have delayed until the ninth hour, let him draw near, fearing nothing. If any have tarried even until the eleventh hour, let him, a(so, be not alarmed at his tardiness; for the Lord, Who is jealous of His honor, will accept the Cost even as the first; He gives rest to him who comes at the eleventh hour, even as to him. who has wrought from the first hour. And he shows mercy upon the last, and cares for the first, and to the one He gives, and upon the other He Bestows gifts. And He both accepts the deeds, and welcomes the intention, and honors the acts and praises the offering.

Wherefore, enter all of you into the joy of your Lord, and receive your reward, both, the first, and likewise the second. You rich and poor together, hold high festival. You sober and you heedless, honor the day. Rejoice today, both, you who have fasted and you who have disregarded the Fast. The table is fully-laden) all of you feast sumptuously. The calf is fatted; let no one go hungry away. Enjoy all of you the Feast of faith: Receive all the riches of Coving-fondness. Let no one bewail his poverty, for the universal kingdom has been revealed. Let no one weep for his iniquities, for pardon has shone forth from the grave.

Let no one fear death, for the Savior’s death has set us free. He that was held prisoner of it has annihilated it. By descending into Hell, He made Hell captive. He embittered it when it tasted of His flesh. And Isaiah, foretelling this, did cry: Hell, said he, was embittered, when it encountered Thee in the lower regions. It was embittered, for it was abolished. It was embittered, for it was mocked. It was embittered, for it was slain, It was embittered, for it was overthrown. It was embittered, for it was fettered in chains. It took a body, and met God face to face. It took earth and encountered Heaven. It took that which was seen, and fell upon the unseen.

O Death, where is your sting? O Hell, where is your victory? Christ is risen, and you are overthrown. Christ is risen, and the demons are fallen. Christ is risen, and the angels rejoice. Christ is risen, and life reigns. Christ is risen, and not one dead remains in the grave. For Christ, being risen from the dead, is become the first-fruits of those who have fallen asleep. To Him be glory and dominion unto ages of ages. Amen.

At the conclusion of the Liturgy, a special bread, called the Artos, is placed before the opened Holy Doors and the clergy and faithful proceed to the Blessing of the Paschal Baskets in which the faithful have placed specially prepared foods from which they had abstained during the Great Lent. A special item among these foods is the decorated Pascha bread (in Russian Kulich), as well as specially-prepared cheese and egg dishes. Thus we celebrate the Glorious Resurrection of Our Lord and Savior Jesus Christ.
The Artos.

In the Orthodox Church it is the custom for a single loaf of blessed bread (Greek Artos) to lie before the Iconostasis throughout Bright Week in memory of the Risen Christ, before it is shared out among the whole congregation. Depicted on the top of the Artos are either the symbol of Christ’s victory over death the Cross, surmounted by a crown of thorns, or the Resurrection of Christ. On the first day of Pascha, during the Liturgy, after the Prayer Before the Ambo, the Artos is blessed by a special prayer and sprinkling with Holy Water. Throughout Bright Week, at the end of the Liturgy, the Artos is carried around the church in solemn procession. On the Saturday of Bright Week it is distributed as a blessing of the Archpastor to the congregation (sometimes after Sunday Liturgy on St. Thomas Sunday).

The significance of the Artos is that it serves to remind all Christians of the events connected with the Resurrection of Our Lord Jesus Christ. While still living on earth, the Lord called Himself the Bread of Life, saying: I am the bread of life; he who comes to Me shall not hunger, and He who believes in Me shall never thirst (John 6:35). After His Resurrection, more than once Jesus appeared to His disciples, ate before them and blessed their own food. For example, as evening fell on the first day of His Resurrection, He was recognized in Emmaus by two of His disciples as He blessed and broke bread (Luke 24:13-35).

On the 40th day after His Resurrection, the Lord ascended into heaven, and His disciples and followers found comfort in their memories of the Lord: they recalled His every word, His every step and His every action. When they met for common prayer, they would partake of the Body and Blood of Christ, remembering the Last Supper. When they sat down to an ordinary meal, they would leave a place at the head of the table empty for the invisibly present Lord and would lay bread on that place.

Remembering this custom of the Apostles’, the Fathers of the Church made it their custom to put out the Artos at the Paschal Feast in memory of the appearances of the Risen Lord to His disciples, and also in memory of the fact that the Lord Who suffered and was resurrected for our justification has made Himself the true Bread of Life and is invisibly present in His church always, to the close of the age (Matt. 28:20).

Whereas special Paschal breads, called kulichi are broken and eaten on the first day of Pascha, the Artos is kept whole throughout the whole of Bright Week as a reminder of the presence of the Risen Savior in the midst of those who believe in Him and is only divided and distributed on Saturday. In this way Bright Week begins and ends with the eating of especially baked and blessed bread.

The Artos may also be compared to the unleavened bread of the Old Testament, of which ancient Israel, delivered from their captivity in the land of Egypt, ate during the week of the Passover (Ex. 12:15-20). As Cyril, Bishop of Turov, who lived during the 12th Century in Russia, said in a sermon for the Sunday after Pascha: Even as the Jews bore the unleavened bread upon their heads out of Egypt through the desert (Ex. 12:34) until they had crossed the Red Sea, after which they dedicated the bread to God, divided it amongst all their host, and having all eaten thereof, became…terrible to their enemies, even so do we, saved by our Resurrected Lord from the captivity of that Pharaoh of the mind, the Devil, bear forth the blessed bread the Artos from the day of the Resurrection of Christ and, finally, having dedicated this bread to God, we eat of it and preserve it to the health of body and soul.

It is a custom among Russian Orthodox Christians to this day to keep the Artos throughout the year and with due reverence and faith to eat of it in time of illness or distress. This is eaten, often together with a drink of Holy Water, which had been blessed at the Feast of the Theophany of Our Lord.
Bright Week.

On the afternoon of Paschal Sunday, a special Paschal Vespers is served, characterized by the singing of the Great Prokeimenon. All of the services of this Bright Week are characterized by the joyous Paschal Hymns which had been sung on Pascha itself and the constant, Christ is risen from the dead…. All of the Faithful, when encountering each other at home, at work, in church, etc., greet each other with the Paschal Greeting and Response, Christ is Risen! Indeed, He is risen! and the threefold Kiss of Peace. During the course of this week all the doors of the Iconostasis remain open, symbolizing our free access to the Holy of Holies that our Great High Priest, Jesus Christ, opened to us by His Blood. The Burial Shroud remains on the Holy Table and the Liturgies are celebrated upon it. No fasting is permitted during this week and no kneeling until the Vespers of Holy Pentecost, fifty days hence.
Paschal Hymn to the Theotokos.

[Sung after the 8th Ode of the Paschal Canon.]

The Angel cried to the Lady Full of Grace:
Rejoice, O Pure Virgin!
Again I say: Rejoice!
Your Son is risen from His three days in the tomb.
With Himself He has raised all the dead.
Rejoice, all ye people!
Shine, shine, O New Jerusalem,
The glory of the Lord has shone on you.
Exult now and be glad, O Zion,
Be radiant, O Pure Theotokos,
In the Resurrection of your Son!

Excerpt taken from “These Truths We Hold – The Holy Orthodox Church: Her Life and Teachings”. Compiled and Edited by A Monk of St. Tikhon’s Monastery. Copyright 1986 by the St. Tikhon’s Seminary Press, South Canaan, Pennsylvania 18459.

To order a copy of “These Truths We Hold” visit the St. Tikhon’s Orthodox Seminary Bookstore.

The Liturgical books used in Orthodox worship fall into three main groups. The first of these are three books containing readings from Holy Scripture. These are the Book of Gospels, the Book of Epistles (Apostol), and the Book of Psalms (Psalter).

Book of Gospels.

This book contains the text of the four Gospels (Matthew, Mark, Luke and John) arranged in sections called pericopes (or zachalo in Russian). This book normally rests on the Holy Table, and is customarily treated in the same way as the Holy Icons, itself being regarded as an Icon of the Savior in His teaching ministry.

Book of Epistles (Apostol).

This contains the readings from the Acts of the Apostles and the Epistles for the whole year i.e., the entire New Testament outside of the Gospels and the Apocalypse (Revelation) of St. John. It too is divided into pericopes and also includes the Prokeimena and Alleluia verses which precede and follow the Epistle readings.

Book of Psalms (Psalter).

The Psalter contains the 150 Psalms of David, divided into twenty Kathismas, as well as the text of the Nine Biblical Canticles sung at Matins.

The Division of the Psalter in Kathismas***

Kathisma Stasis 1 Stasis 2 Stasis 3

1 1-3 4-6 7-8 (D (4-6) (7-8)

2 9-11 12-14 15-17 (9-10) (11-13) (14-16)

3 18 19-21 22-24

(17) (18-20) (21-23)

4 25-27 28-30 31-32 (24-26) (27-29) (30-31)

5 33-34 35-36 37

(32-33) (34-35) (36)

6 38-40 41-43 44-46 (37-39) (40-42) (43-45)

7 47-49 50-51 52-55 (46-48) (49-50) (51-54)

8 56-58 59-61 62-64

(55-57) (58-60) (61-63)

9 65-67 68 69-70 (64-66) (67) (68-69)

10 71-72 73-74 75-77 (70-71) (72-73) (74-76)

11 78 79-81 82-85 (77) (78-80) (81-84)

12 86-88 89 90-91 (85-87) (88) (89-90)

127

13 92-94 95-97 98-101 (91-93) (94-96) (97-100)

14 102-103 104 105 (101-102) (103) (104)

15 106 107 108-109 (105) (106) (107-108)

16 110-112 113-116:9 116:10-19;! 17-118 (109-111) (112-114) (115-117)

17 119:1-72 119:73-131 119:132-176 (118:1-72) (118:73-131) (118:132-176)

18 120-124 125-129 130-134 (119-123) (124-128) (129-133)

19 135-137 138-140 141-143 (133-136) (137-139) (140-142)

20 144-145 146-147 148-150 (143-144) (145-147) (148-

The Kathismas are here divided into their respective Stases or divisions. They are numbered according to the Hebrew rendering. The Septuagint (LXX) divisions are to be found within the parentheses.

The Old Testament lessons, usually read at Vespers, are not normally found in a separate book. These are usually found in appropriate sections of the Triodion, Pentecostarion or Menaion, as the case may be.

The next grouping of Liturgical books are those pertaining to the fixed parts of the services, which usually do not change according to the season or Saint. Among these are the Euchologion and the Book of Hours.

Euchologion.

The Euchologion (or Book of Prayers) is for the use of the Priest and Deacon and contain the Sacraments and other services, as well as many special prayers and blessings. The Euchologion is usually divided into several books:

Great Euchologion.

This contains the fixed parts of Vespers, Matins and the Liturgy (primarily the Priest’s parts), the six remaining Sacraments (Baptism, Chrismation, Holy Orders, Confession, Marriage, Anointing of the Sick), and other services (Monastic Profession, Consecration of a Church, Blessing of Waters, etc.).

Priest’s Service Book. (Greek Ieratikon; Russian Sluzhebnik).

This is an Altar Book containing primarily the Priest’s parts at Vespers, Matins and the Divine Liturgy.

Book of Needs. (Russian Trebnik).

This book contains five of the Sacraments (the Divine Liturgy and Holy Orders are omitted), the Funeral Service, and various other services commonly used.

Pontifical Service Book. (Greek Archieratikon; Russian Chinovnik).

This is a special book of prayers and blessings used by the Bishop.

Book of Hours.

The Great Book of Hours (Greek Horologion) is a Choir book for the use of the Reader and Singers. It contains the fixed portions of the Daily Offices (Vespers, Matins, etc.) with most of the Priest’s and Deacon’s parts omitted. It also contains a list of Feasts and Saint’s days throughout the year as well as appropriate Troparia and Kontakia for each. In addition there is a section containing Troparia and Kontakia for Sundays and movable Feasts of the period of the Triodion and Pentecostarion, as well as Theotokia for the whole year. There are also contained in this book various Canons and other services in frequent use. In the Russian Church, there is also an abbreviated form of the Great Book of Hours, called simply the Book of Hours (Russian Chasoslov).

For the movable parts of the services (those which change every day) there are four volumes constituting the three main cycles of the Church Year: 1) the Weekly Cycle Octoechos; 2) the Annual Cycle of Movable Feasts Triodion and Pentecostarion; and 3) the Annual Cycle of Fixed Feasts the Menaia.

Octoechos.

The Octoechos (or Book of the Eight Tones) contains the movable parts of the Daily Offices sung throughout the week. Eight series of Offices, one for each of the Eight Tones, are provided, within which are seven sets of services, one for each day of the week. The First Tone begins on St. Thomas Sunday and proceeds in sequence each week until Tone Eight is completed, at which time the whole cycle is repeated. The texts of the Octoechos are combined, more or less, with fixed Feasts from the Menaia, and on Saturdays and Sundays during Great Lent (except from Lazarus Saturday to the Sunday of All-Saints).

Triodion.

This book, characterized by its extensive use of Three-Ode Canons (although there are also some Four-Ode Canons contained within), is generally termed the Lenten Triodion, within which are found the Texts for the services of Great Lent.

Pentecostarion.

This companion to the Lenten Triodion (often called the Flowery Triodion) contains the texts from Pascha to the Sunday of All-Saints (the first after Pentecost).

Menaia.

This book is divided into twelve volumes (corresponding to the twelve months) and contains the texts for the fixed Feasts of each day of the year. In addition, there is sometimes found two companion volumes which contain certain texts from the major Fixed Feasts (the Festal Menaion) or general Offices for certain classes of Saints (the General Menaion).

In addition to these three main groups of liturgical books, there are two further books the Irmologion and the Typikon.

Irmologion.

This book gives the texts of all of the Irmosi (or Theme Songs) sung at the beginning of the various Canticles of the Canon. Often some editions of the service books, such as the Menaia and Triodion, only give the opening words of the Irmos, necessitating the use of the Irmologion, which provides the full texts.

Typikon.

This book contains the rules and rubrics governing every aspect of the Church services and their celebration throughout the year. According to Church Tradition, the Typikon was drawn up by St. Sabbas of Jerusalem (f532) and later revised by St. Sophronius, Patriarch of Jerusalem (tea.638). A further revision was made by St. John of Damascus (tea.749), a Monk at St. Sabbas’ Monastery, hence the name the Jerusalem Typikon of St. Sabbas’ Monastery.

In 1888, a new edition of the Typikon was prepared at Constantinople, which, in modern times, is used primarily by the Greek-speaking Churches. The Church of Russia, as well as, for the most part, the Orthodox Church in America, still adheres to the Jerusalem Typikon, as do the older Greek monasteries, such as those of Mt. Athos, St. Sabbas at Jerusalem, and St. John on Patmos.

Excerpt taken from “These Truths We Hold – The Holy Orthodox Church: Her Life and Teachings”. Compiled and Edited by A Monk of St. Tikhon’s Monastery. Copyright 1986 by the St. Tikhon’s Seminary Press, South Canaan, Pennsylvania 18459.

To order a copy of “These Truths We Hold” visit the St. Tikhon’s Orthodox Seminary Bookstore.

Orthodox worship is characterized by a complete utilization of the senses sight, smell, hearing, speech and touch. We see the candles, Icons, frescoes, etc., we hear the sounds of singing and reading, at times lifting up our own voices, and we smell the characteristic odor of the incense. The whole of the human person is involved in worship, and important among the senses is the actual deportment of the human body. The attitude of the Orthodox Believer to worship is reverential, and certain types of bodily movements are utilized to reinforce this sense of reverential piety we stand during the services, we make bows and prostrations, and with great frequency, we make the Sign of the Cross. Accordingly, there are several types of Bows, depending on the solemnity of the moment.

Prostration (Great Metanoia Great Poklon).

Here the worshipper prostrates the whole body, throwing the weight forwards onto the hands and touching the ground with the forehead.

Bow (Small Metanoia Poklon).

The worshipper bows from the waist, touching the ground with the fingers of the right hand. Both Prostrations and Bows are preceded by the Sign of the Cross.

Reverence.

At certain times the worshipper merely bows the head; sometimes this is accompanied by the Sign of the Cross.

Sign of the Cross.

The Sign of the Cross is made with the thumb and the first two fingers of the right hand joined at the tips (the third and fourth fingers being closed on the palm). By joining the thumb and the first two fingers, we express our belief in the Most-Holy Trinity. The two fingers closed on the palm represent the two natures of Christ divine and human. With the thumb and first two fingers joined, we touch first the brow, then the breast, the right shoulder and then the left, making on ourselves the Sign of the Cross and signifying by the four points that the Holy Trinity has sanctified our thoughts (mind), feelings (heart), desires (soul) and acts (strength) to service of God. By making the Sign of the Cross on ourselves we also signify that Christ has saved us by His sufferings on the Cross.

Bishops and Priests, in bestowing a blessing, make the Sign of the Cross from left to right (appearing to us from right to left), while holding the fingers in such a manner as to represent the Greek letters IC and XC the first and last letter of the name Jesus Christ.

Excerpt taken from “These Truths We Hold – The Holy Orthodox Church: Her Life and Teachings”. Compiled and Edited by A Monk of St. Tikhon’s Monastery. Copyright 1986 by the St. Tikhon’s Seminary Press, South Canaan, Pennsylvania 18459.

To order a copy of “These Truths We Hold” visit the St. Tikhon’s Orthodox Seminary Bookstore.