Special Features of Divine Services

Immovable Feasts and Fasts.

The Nativity of Theotokos.

        The Most Holy Virgin Mary was born in the Galilean town of Nazareth. Her parents were Saints Joachim and Anna. St. Joachim came from the tribe of Judah, from the royal house of David, while St. Anna was of the tribe of Levi, from the high-priestly house of Aaron. For a long time they had no children, which caused them much grief, and they entreated God that He would take away the dishonor of childlessness. The Lord heard their prayer and granted them a daughter, whom they named Mary, which means “lady” or “lofty.” This event which was so joyous for the human race since it opened the door to salvation, is celebrated September 8th. The following day is dedicated to the memory of Joachim and Anna, who are called “Ancestors of God,” since their daughter Mary was deemed worthy to be the mother of the God-man, Jesus Christ.

        Troparion of the Feast. — “Thy nativity, O Theotokos Virgin, hath proclaimed joy to the whole world; for from thee hath dawned the Son of Righteousness, Christ our God, annulling the curse and bestowing the blessing, abolishing death and granting us life eternal.”

The Exaltation of the Cross.

        The feast of the Exaltation of the Cross is celebrated on the 14th of September, in memory of two events: 1) the finding by the Empress Helena, mother of the Emperor Constantine the Great, of the precious Cross on which Christ Saviour was crucified, and 2) the restoration of this same Cross from captivity with the Persians by the Greek Emperor Heraclius. The feast is named the Exaltation, because, when the Cross of Christ was found, it was elevated, “exalted,” that all might see it, and Universal because the Christians, in their joy at the return of the Cross from captivity, resolved that this event should be celebrated all over the world.

        As the finding and exalting of the Cross of Christ was a triumph of the Christian faith, which the Emperors had declared the dominant religion of the Empire, the hymns for the day contain principally prayers for the pious Emperor and for the Christian people. This character is expressed in the troparion for the day: “Save, O Lord, Thy people and bless Thine inheritance, granting our pious Emperor victories over his opponents and preserving the community by Thy Cross.”*

        The chief peculiarity of the service is that, on the vigil of the feast, after Vespers, the Cross is brought out of the repository of sacred vessels, as though out of the depths of the earth, and is placed upon the altar. Then, at Matins, after the Great Doxology, to the slow singing of the Trisagion, it is brought out of the Sanctuary and placed on a specially decorated lectern, for public veneration. For this ceremony the priest dons all the vestments of his order; he carries the Cross on his head, on a platter, coming through the northern door, in token that Christ, although invested with divine glory, came into the world in humiliation. All Christians, the celebrants first, then the laymen, approach the Cross, venerate it with two prostrations, then kiss it and perform one more prostration. During all this time the choir sings the hymn: “Before Thy Cross we fall down, O Master, and Thy holy Resurrection we glorify.” In order that those absent from the church may, mentally at least, share in the veneration of the Cross, the church bells ring a carillon during the ceremony. The Cross remains on the lectern until the 21st of September, when, after the Liturgy and dismissal, it is solemnly taken up and carried into the Sanctuary through the Royal Gates. — The celebration of this feast is accompanied by strict fasting, in memory of the Passion of Christ, and as a token that the Christian should follow after Christ by the road of suffering, by mortifying his passions and carnal desires.

        In great churches and in monasteries, the veneration is preceded by the ceremony of exalting the Cross. The priest, having brought out the Cross, places it on the lectern, censes it, then, taking it up in his hands, stands with his face turned towards the East (towards the Sanctuary). During this time the deacon recites an ectenia consisting of five petitions; after each petition the “Lord have mercy on us” is chanted a hundred times. During the chanting of each hundred, the rite of exaltation is performed: the priest elevates the Cross, first towards the East, then towards the West, South and North, then once more towards the East. At the beginning of each hundred, he makes the sign of the Cross thrice in the direction in which he performs the exaltation; then, holding the Cross in his hands, he slowly bows his head nearly to the ground, then raises it as slowly; towards the end of the hundred he stands upright and blesses the people with the Cross thrice. After the exaltation takes place the veneration of the Cross.

The Entry of the Theotokos into the Temple.

        Righteous Joachim and Anna, even before the birth of their daughter Mary, had vowed to dedicate to God the child whom He would grant them. When the Most Holy Virgin Mary was still a young girl, they brought her into the Temple, accompanied by virgins with lamps, and they placed her on the first step of the stairway. According to ancient tradition, Mary ascended the fifteen steps into the Temple by herself. At the top of the stairway the high priest met her, and full of the Holy Spirit, led her not only into the altar, but even into the Holy of Holies, where according to the Law, he himself was allowed to enter only once a year. The people were amazed at the entry, and the angels of God marveled as well. Christians celebrate this event on November 21st as a portent of the reconciliation of man to God through the power of Christ.

        Troparion of the feast. — “Today is the prelude of God’s goodwill and the heralding of the salvation of mankind. In the temple of God, the Virgin is presented openly, and she proclaimeth Christ unto all. To her then with a great voice let us cry aloud: Rejoice, O thou fulfillment of the Creator’s dispensation.”

The Nativity of  Jesus Christ.

        Of all the twelve great feast-days, that of the Nativity of Christ (25th of December), is celebrated with particular solemnity. For the worthy celebration of it, Christians prepare by a fast of forty days, called the Nativity Fast, which lasts from the 15th of November to the 24th of December inclusively. It is popularly known also as “Philip’s Fast” because it begins the day after that consecrated to the memory of the Apostle Philip (14th of November). Already from the day of the Virgin’s Entry into the Temple, hymns are sung in honor of the Nativity. Especially at Matins odes from the Christmas canon are sung: “Christ is born, give ye glory; Christ from heaven, meet ye Him. Christ is on earth, be ye exalted. Sing unto the Lord all the earth, and in gladness sing praises, O ye people, for He is glorified.” The two last Sundays before the Nativity are sacred to the memory of all the Old Testament Saints, who were saved by faith in the coming Saviour. The first of these Sundays is called “the Sunday of the Ancient Fathers’, and is consecrated to the memory of the holy Patriarchs, from Adam to Joseph, who was betrothed to Mary the Mother of God; and of the holy Prophets, from Samuel to John the Baptist; while the second is called “the Sunday of the Holy Fathers” and is consecrated to the memory of Christ’s forefathers in the flesh.

        The vigil of this feast is observed by keeping a strict fast. The Church prescribes that on this day boiled wheat be the only food used, or boiled rice with raisins and honey (Kutyá), irrespective of the day of the week. As to the services on this vigil, they differ according to the day of the week. If it falls on a Monday, Tuesday, Wednesday, Thursday or Friday, the so-called “Royal Hours” are read, then follow Vespers combined with the Liturgy of Basil the Great;* on Christmas Day itself the Liturgy of John Chrysostom is celebrated. If the vigil falls on a Saturday or on a Sunday, then: 1) the Royal Hours are read on Friday, and on that Friday there is no Liturgy; 2) on the vigil itself the Liturgy of Chrysostom is celebrated in the morning, then 3) Vespers with lessons from the Apostle and the Gospel after the Vespers entry; 4) on Christmas Day, the Liturgy of Basil the Great is celebrated.

        “Royal Hours” differ from the ordinary in the following points: 1) of the three Psalms prescribed for each Hour, only one is read; the other two are selected specially with reference to the events commemorated; 2) at each Hour after the troparia, the paremiæ, the Apostle and the Gospel, are read; and 3) the offices of all the three Hours are combined into one. These Hours are called, “Royal” because they are read only on the eve of the most important days of Christ’s earthly life, — on the vigils of the Nativity and the Epiphany and on Holy Friday; and also because in ancient times the Emperors used, on these days, to go in solemn procession to the principal church of the city.

        The Liturgy or the Vespers service is followed by the “glorification of Christ:” a lighted candle is placed in the middle of the church, symbolizing the light of Christ, and the celebrants, standing before it, sing the troparion and the kontakion of the feast. This ceremony is afterwards performed in the homes of Christians, desirous to bring the joy of Christmas into their own houses, their own families.

        Troparion of the Nativity.— “Thy Nativity, O Christ our God, hath shined upon the world the light of knowledge; for thereby, they that worshipped the stars were taught by a Star to worship Thee, the Sun of Righteousness, and to know Thee, the Dayspring from on high. O Lord, glory be to Thee.” — Kontakion. —” Today the Virgin giveth birth to Him Who is transcendent in essence,” (Him Who was before all things); “and the earth offereth a cave to Him Who is unapproachable. Angels with shepherds give glory, and with a star the Magi do journey, for our sake a young Child is born, Who is pre-eternal God.”

        The All-night Vigil before the Nativity consists of the Great Compline and Matins. — On the day of the feast itself, after the Liturgy, formerly a moleben of thanksgiving would be performed, for “the deliverance from the invasion of the Gauls and twenty nations with them,” in the year 1812. This service would conclude with the proclamation of length of days to the Emperor, to his House and the Christ-loving army, and of “eternal remembrance” for the Emperor Alexander I.

        On the day following the Nativity, the Most Holy Mother of God is celebrated, as the person who was the instrument of the Incarnation of the Son of God. On the Sunday following the Nativity are commemorated Joseph, the betrothed, King David, and James, the brother of the Lord.* In honor of the great festival, fasting is dispensed with on the Wednesdays and Fridays between the day of the Nativity and the vigil of the Epiphany, whence these two weeks are called “unbroken.”

The Baptism of Jesus Christ.

        The feast of the Baptism of our Lord, celebrated on the 6th day of January, is also called the Theophany or Epiphany (Divine Manifestation, Manifestation from Above), because at the baptism of Jesus Christ the Trinity was present and manifested: the Son of God received baptism in the River Jordan; God the Father testified to His Son by a voice from Heaven; and the Holy Spirit, appearing in the form of a dove, confirmed the words of God the Father. In ancient times catechumens used to receive the Sacrament of Baptism on the vigil of this day, hence it also received the name of “Feast of Illumination.”

        Troparion of the Feast.— “When Thou wast baptized in the Jordan, O Lord, the worship of the Trinity was made manifest; for the voice of the Father bare witness unto Thee, calling Thee His beloved Son. And the Spirit in the form of a dove confirmed the certainty of the word. O Christ our God, Who hast appeared, and hast enlightened the world, glory be to Thee.” — Kontakion of the Feast:— “Thou hast appeared today unto the whole world, and Thy light, O Lord, hath been signed upon us who with knowledge chant unto Thee: Thou hast come, Thou hast appeared, O Light unapproachable.”

        The services on this day are the same as on the day of the Nativity of Christ. The vigil is a day of fast as strict as that of the Nativity; and on the day following the faithful congregate to celebrate “the worshipful and glorious Prophet and Forerunner, John the Baptizer of Christ.”*

        The special feature of the service on the day of the Epiphany is “the Blessing of the Waters.” In all churches it takes place on the Vigil of the feast, after the Liturgy or Vespers. In some churches, it is repeated on the day of the feast after the Liturgy, on rivers and lakes, whither the clergy go in procession, with Cross and banners. The first blessing is retained as a reminder of the baptism which catechumens used to receive on this day, and of the vows which we ourselves took at our own baptism. The second blessing takes place in memory of the Baptism of Our Lord, hence the procession is called “going to Jordan.” The service of blessing consists of the chanting of sticheræ, the reading of paremiæ, of readings from the Apostle and the Gospels, prayers offered by the priest for the sanctification of the waters,* and in the thrice-repeated immersion of the Cross, to the chanting of the troparion of the feast. After the ceremony, the celebrants, as on the vigil of the Nativity, sing the troparion and the kontakion of the feast in the middle of the church, standing before the lighted candle, then, carrying with them some of the blessed water, go to the homes of their parishioners and sprinkle them with the water.

The Meeting of Jesus Christ.

        According to the Law of Moses, on the fortieth day after the birth of the first-born male child, the mother was obliged to present the boy to the Lord, that is, bring him into the Temple and offer sacrifice for her own cleansing and as a ransom for her first-born son. A sheep and a turtle dove were offered, but if the family was poor, only two doves or turtle doves: the ransom was set by the Law at five shekels. On the fortieth day after the birth of Jesus, the Most Holy Virgin Mary came to the Temple with her Child and offered the sacrifice of two doves. Christ was met in the Temple by the godly elder Symeon, to whom the Holy Spirit had revealed that he would not die until he had seen the Christ. By divine revelation Symeon knew that the baby Jesus was the Saviour of the world. He took him into his hands, thanked God, and called Jesus “a light unto the Gentiles and the glory of Israel.” At that time there lived in the Temple the eighty-four year old widow and prophetess Anna. She approached Mary, glorified God, and spoke about Christ to all who were awaiting deliverance. This event is commemorated on February 2nd, and the following day is dedicated to the memory of Sts. Symeon the God-receiver and Anna the Prophetess.

        Troparion of the Feast. — “Rejoice, thou who art full of grace, O Virgin Theotokos, for from thee hath risen the Sun of Righteousness, Christ our God, enlightening those in darkness. Rejoice thou also, O righteous Elder, as thou receivest in thine arms the Redeemer of our souls, Who also granteth unto us the Resurrection.”

The Annunciation.

        The feast of the Annunciation is celebrated on the 25th of March; on the day following, the faithful congregate to celebrate the Archangel Gabriel, who brought the joyful tidings to the Virgin Mary. This feast usually comes in Lent, sometimes on one of the first days of the Paschal week. But in spite of the Lenten time, it is celebrated so brightly as not to be darkened by the sad Lenten services of even the Holy Week. Nor is it lost in the radiance of the Paschal Week. Christians thus express the fact that they look on the Annunciation as on the beginning of our salvation.

        Troparion of the Feast. — “Today is the fountainhead of our salvation and the manifestation of the mystery which was from eternity. The Son of God becometh the Virgin’s Son, and Gabriel proclaimeth the good tidings of grace; wherefore we also cry to the Theotokos with him: Rejoice, thou who art full of grace, the Lord is with thee.”

        The special features of the services on the feast of the Annunciation are determined by the day on which it falls. If on a Sunday or Monday in Lent, the All-night Vigil preceding it begins with Vespers; if on any other day of the week — with Compline, because Vespers then combines with the Hours. At Matins on the day of this feast the Polyeleos is sung, excepting when the Annunciation falls on the first day of Easter. In that case, the Polyeleos is omitted, the canon of the feast is sung together with the Paschal canon, and the Gospel of the Annunciation is read after the sixth ode of the canon. The combination of the two feasts is called Kyriopascha, i.e., “the Lord’s Pascha.” — The Hours are the same for the Annunciation as for the day on which the feast falls: on Saturdays and Sundays, the ordinary Hours; on other days, the Lenten Hours; on Holy Friday, the Royal Hours; and through the Paschal Week, the Paschal Hours. On the days on which the Lenten or the Royal Hours are prescribed, the Liturgy is celebrated after Vespers in combination with this service. If the Annunciation falls on any Sunday of Lent except Palm Sunday, or on Thursday or Saturday of the Holy Week, the Liturgy of Basil the Great is given, on all other days that of John Chrysostom.

The Feast of the Apostles Peter and Paul.

        The feast of the Apostles Peter and Paul is celebrated on the 29th of June. On the following day the faithful congregate to celebrate the Twelve Apostles. The special feature of this feast is the fast which precedes it, beginning one week after Pentecost and ending on the vigil of St. Peter’s day. This fast the Church designates as “the Apostles’,” but the people call it simply “Peter’s Fast.” It is observed in memory of the fact that the Apostles fasted before they went forth to preach the Gospel.

The Transfiguration of Our Lord.

        The Transfiguration of our Lord is celebrated on the 6th of August. It is the rule to bring to the churches on this day, for consecration, the first-fruits of fruit-bearing trees. In the East they bring grapes; we in Russia bring apples.*

        The substance of this feast’s hymns is expressed in the troparion for the day: “Thou wast transfigured on the mountain, O Christ our God, showing to Thy disciples Thy glory as each one could endure; shine forth Thou on us, who are sinners all, Thy light ever-unending, through the prayers of the Theotokos. O Light-giver, glory to Thee.”

The Dormition of Theotokos.

        For the worthy celebration of the feast of the Dormition we prepare by a fast beginning on the 1st of August and lasting until the day of the feast — the 15th of August. The Church calls it “Dormition Fast,” but the people also give it the name of “Lady’s Fast,” because it is observed in honor of Our Lady, the Queen of Heaven.

        The substance of the Dormition hymns is expressed in the troparion for the day: “In giving birth thou didst retain thy virginity; in thy dormition thou didst not forsake the world, O Theotokos. Thou wast translated unto life, since thou art the Mother of Life, and by thine intercessions dost thou deliver our souls from death.”

        The Beheading of the Honorable Glorious Prophet and Forerunner, John the Baptist.

This event is commemorated on the 29th of August. As men, on this day, once forgot righteousness and conscience in the midst of feasting, it is ordered that it should be a day of fasting, as a reminder to us to look well after the purity of our souls in the midst of pleasures and amusements.

The Procession of the Cross.

        On this day — the 1st of August — two feasts are combined: 1) the bringing forth of the holy and life-giving Cross, and 2) the celebration of the All-merciful Saviour, Christ God and the Holy Virgin Mary, His Mother. This is one of the lesser feasts. In Constantinople, on the 1st of August, the Life-giving Cross used to be brought forth from the palace and carried to the church of St. Sophia, and the ceremony of consecrating the waters was performed on this occasion. After this, for fifteen days, the Cross was carried through the streets of the city, with prayers for the preservation of the people from mortal epidemics and pestilence, because at this time of the year there usually was much sickness among the people; then the Cross was carried back into the palace. In 1164 the second celebration was added, in memory of two victories gained on this day: one by the Greek Emperor Manuel over the Saracens, and one by the Russian Prince Andreas Bogoliubsky over the Bulgars.

        The special feature of the feast is the bringing forth of the Cross for veneration. This is done as on the day of the Exaltation. Only the ceremony of elevation itself is nowhere performed. After the Liturgy and sometimes after Matins, processions go to lakes, ponds and rivers where the lesser blessing of the waters takes place. The lesser blessing differs from the great blessing on the day of the Epiphany, in that the prayer recited by the priest is shorter,* and at the immersion of the Cross the verse, “Save O Lord, Thy people,” is sung, and not, “When Thou wast baptized in the Jordan, O Lord.”