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.