The Divine Liturgy.

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 'ay 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.