From: Subject: "The Holies for the Holy": An Overview of the Divine Liturgy Date: Wed, 7 Feb 2007 21:34:36 -0600 MIME-Version: 1.0 Content-Type: multipart/related; type="text/html"; boundary="----=_NextPart_000_0080_01C74AFF.C3FB2300" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.3028 This is a multi-part message in MIME format. ------=_NextPart_000_0080_01C74AFF.C3FB2300 Content-Type: text/html; charset="utf-8" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.orthodoxinfo.com/general/pomaz_lit.aspx =EF=BB=BF "The Holies for the Holy": An Overview of the Divine = Liturgy
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"The Holies for the Holy"

An Overview of the Divine Liturgy

by Protopresbyter Michael Pomazansky

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    THE DIVINE LITURGY takes the central place in the = prayer-service=20 of the day. Indeed it is not only a prayer service, but it = is the=20 greatest of the Mysteries (sacraments) of the Church, the = mystery of=20 the offering of the bloodless Sacrifice and the communing of = the=20 faithful in the Body and Blood of Christ.

    After the prayerful struggles of the whole day, after = these=20 prayerful labours, there is laid before the believers the = sacred=20 mystical Table [In previous chapters, Fr Michael has = described=20 the whole cycle of the daily church services, and obviously = sees the=20 Liturgy as the crown of these, rather than as the one = service that=20 we bother to attend, which has sadly become the practice of = many=20 Orthodox Christians today=E2=80=94ed.] She is = manifestly the=20 completion of all the supplications, the invitation to the = Lord's=20 Table. And actually where the Divine services are served = throughout=20 the day in accordance with the typicon [the = ecclesiastical=20 rule], the Divine Liturgy is accepted in just = the same=20 way as in the circle of their family supper is welcomed, = even when=20 there is nothing for it agreeable or rich, by those who have = been=20 working after their labours. How much then do those people = lose, and=20 all the more those parish communities, for which all the = divine=20 services, even the Sunday ones, consist solely of a Liturgy! = It is=20 not to be wondered at, when for these same people mere = attendance at=20 the Liturgy seems in their eyes to be a duty and a = labour....

    For the greater part of the year the order of the = Liturgy, as it=20 is served daily in the Orthodox Church, follows that of St = John=20 Chrysostom. Ten times a year the Liturgy of St Basil the = Great is=20 celebrated. These ten days are as follows: the five Sundays = in Great=20 Lent, the Great [Maundy] Thursday and the = Great=20 Saturday of Passion Week, the eve of the Nativity of Christ = and the=20 eve of Theophany, and the day of the commemoration of St = Basil the=20 Great, 1st January. In Great Lent, on Wednesdays and = Fridays, on the=20 Thursday of the fifth week of the Great Fast and on the = first three=20 days of Passion Week, the Liturgy of the Presanctified Gifts = is=20 celebrated.

    The first two orders [St John's and St = Basil's]=20 have an identical structure. The difference between = them=20 consists solely in the broader compass, in St Basil the = Great's=20 Liturgy, of the Eucharistic prayer which effects the = mystery.

    There exist innumerable expositions of the Liturgy, some = from the=20 holy Fathers and others from simple, pious Orthodox = Christians. As=20 an example of the latter, we have the "Meditations on the = Divine=20 Liturgy" by the Russian writer, Nikolai Vasilievich Gogol=20 (1809-1852). In these expositions those who so wish can gain = a more=20 detailed and deeper understanding of every moment of the = sacred=20 rites. In the present survey of the Orthodox divine = services, it is=20 only possible briefly to explain the course of the Liturgy = and to=20 mention the significance of its most important parts.

    The word, "Liturgy," means "common / general service." = Following=20 the Mystical Supper itself, which was celebrated by the Lord = Jesus=20 Christ with the disciples on the night in which He was = betrayed, it=20 is a sacramental act of the closest union with Christ for = those who=20 believe in Him, an expression of the unity between the body = of the=20 Church and her Head. The other services can be served = privately, or=20 even in private accommodation, and without any connection to = other=20 prayer services; the other services can even be read or = chanted if=20 the necessity arises without a priest, according to the = special=20 order which the typicon provides for such an occasion. The = Liturgy=20 can only be celebrated by a canonically ordained Bishop or = Presbyter=20 on a consecrated Holy Table in church, or, in exceptional = cases,=20 elsewhere on the specially consecrated antimension, or = liturgical=20 cloth. It also requires a special preparation in prayer.

    Three parts follow each other in the Liturgy: a) the = proskomidi=20 [prothesis], b) the Liturgy of the Catechumens and = c) the=20 Liturgy of the Faithful.=20

    The proskomidi is the liturgical "preparation" celebrated = by the=20 priest. It takes part without the participation of the = faithful;=20 their participation is expressed only by their offering the = bread=20 for the proskomidi, the prosphora. The proskomidi consists = in the=20 preparation of the Holy Lamb on the diskos [paten] = and the=20 wine in the Cup for their impending change of the elements. = Around=20 the bread, the Holy Lamb, other, smaller particles are = placed in=20 honour of the Mother of God and to commemorate all the = assemblies of=20 the saints, and for the propitiatory remembrance of living = Orthodox=20 Christians and of the departed,=E2=80=94"those that have = offered it, and=20 those for whom they have offered it" [From the Prayer of = the=20 Prothesis]. These particles are tipped into = the Cup=20 after the communion of the faithful, at the end of the = Liturgy.

    The second part of the Liturgy is that for all the = people, for=20 the believing Orthodox Christians.

    "Blessed is the Kingdom of the Father, and of the Son, = and of the=20 Holy Spirit, now and ever, and unto the ages of = ages"=E2=80=94the Priest=20 exclaims. This exclamation raises our hearts and minds to = the=20 Kingdom of the Most Holy Trinity, telling us that the = Liturgy is the=20 mystery of the closest union with God, the mystery of the=20 propitiation of the Heavenly Father by His Son for the sins = of=20 people, the witness of the love of the Heavenly Father = towards the=20 race of mankind, the mystery of the Holy Spirit, Who changes = the=20 gifts that are offered into the Body and Blood of = Christ.

    Immediately after this exclamation, with the adjoined = Great=20 Supplication, or Litany of Peace, the Church prays for the = peace of=20 the world, for the Church and all the faithful. Immediately = after=20 there come a further two psalms, and we hear in the chants = as it=20 were a gathering together into one of the liturgies of the = earthly=20 and of the heavenly Church. At first in the psalms, "Bless = the Lord,=20 O my soul" (Ps. 102), and "Praise the Lord, O my soul" (Ps. = 145), we=20 hear a call to the earthly members of the Church to glorify = God, and=20 after them, there is chanted a short, but complete, = confession of=20 the faith in the Son of God; this is the chanting of "O=20 Only-Begotten Son." Therein there are contained all the = chief dogmas=20 concerning the Person of Jesus Christ, namely that:

    a) He is the Only-Begotten Son of God, and
    b) the = Word of=20 God,
    c) He is Eternal, immortal,
    d) that He willed = for the=20 sake of our salvation to become man,
    e) that His Mother = Mary is=20 the Theotokos and Ever-Virgin,
    f) that He was united to = man=20 unalterably, for ever,
    g) that He was crucified, though = He was=20 God,
    h) that by death He trampled down death,
    i) = that he is=20 One of the Holy Trinity,
    j) that He is glorified = equally with=20 the Father and the Holy Spirit; and the hymn ends with the = evangelical cry, "save us."

    Then we sing the praises of the blessed holy ones from = the=20 Gospels: "Blessed are the poor in spirit... Blessed are they = that=20 mourn... Blessed are the meek... Rejoice and be glad, for = your=20 reward is great in the Heavens." According to the typicon, = between=20 the v= erses=20 of the beatitudes, there are hymns from the canon of the = saints=20 of the given day or from the canon of the feast, and a = little later=20 the troparions and kontakions of the day. In this way, the = Saints=20 are called upon to Join in the glorification with us. And = the=20 priest, coming out at this time for the Little Entrance, = even calls upon the Angels to join in this common=20 glorification, when he secretly pronounces the prayer, "O = Master,=20 Lord our God ... ordain that with our entrance there may be = an=20 entrance of holy Angels ministering together with us, and = with us=20 glorifying Thy goodness." Thus the earthly, the Saints and = the=20 Angels are made ready and united for the meeting of the = Lord, Who=20 comes for His earthly ministry. This manifestation of the = Lord is=20 signified by the entrance with the Gospel Book, which we = call the=20 Little Entrance. The believers reverently look upon the = Gospel as if=20 upon the coming of the Lord Himself, and they joyously meet = Him and=20 cry out: "Come, let us worship and fall down before Christ." = The=20 entrance into the sanctuary through the Royal Gates should = be=20 experienced by the sacred ministers as if it were the = entrance Into=20 a higher world, into the Kingdom of the glory of the Holy = Trinity.=20 The rest of the course of the Liturgy is indeed a glorifying = of the=20 Trinity. It starts with the solemn chanting of the = "Thrice-Holy=20 Hymn." The importance of this moment is made clear from the = priest's=20 prayer: "O God, Who art holy, Who restest in the holies, Who = with=20 thrice-holy voice art hymned by the seraphim, and glorified = by the=20 cherubim, and worshipped by all the heavenly host; ... do = Thou=20 Thyself, O Master, accept the Thrice-holy Hymn from the = mouths of us=20 sinners also."

    Then we hear a call to greater attention: "Wisdom! Let us = attend!" The reader intones the prokeimenon appointed for = the day:=20 this is verses from the Old Testament Scripture, which are = invested=20 by us with a higher, New Testament meaning. In the centre of = the=20 church the reader reads the Apostle [a lection from the = Acts of=20 the Apostles or the Epistles]. After the = threefold=20 chanting of the Alleluia (praise ye God!) the celebrant = invites us=20 to listen to the holy Gospel. We hear the very words of the = Lord=20 Himself, as if we were present when He spoke with the = disciples and=20 with the people. Following the reading of the Gospel, then = come the=20 Litany of Fervent Supplication with its threefold "Lord, = have=20 mercy," and the Litany for the Catechumens, that is for = those=20 preparing for Baptism, which brings to an end the second = part of the=20 Liturgy. From here on we transfer to the most important = part, the=20 Liturgy of the Faithful.

    Only the actual members of the Church are permitted to = attend the=20 Liturgy of the Faithful. For this reason, the catechumens, = those who=20 are not yet baptized, leave the church after the prayer said = for=20 them. Once and again the deacon pronounces the supplicatory = litany,=20 to which the people respond with the chanting of "Lord, have = mercy;"=20 this gives the priest the opportunity to prepare in prayer = for the=20 rest of the sacramental service with the special = prayers.

    During the chanting of "Let us who mystically portray the = Cherubim, the Great Entrance is made, with the gifts = prepared for=20 the Eucharist. It consists in the transferal of the gifts = from the=20 Table of Oblation [prothesis] to the Holy Table or = "Throne"=20 through the Royal Gates. The serving with the Angels, which=20 distinguished the Little Entrance, is apparent again with = even=20 greater majesty. The transfer of the gifts lifts up our = minds to the=20 coming of the Lord of hosts Himself, at this moment those = standing=20 in the church are called upon to fulfil an angelic ministry = This is=20 described in the Cherubim Hymn: "Let us who mystically = portray the=20 Cherubim, and chant the thrice-holy hymn unto the = life-creating=20 Trinity, lay aside all earthly care, that we may receive the = King of=20 all, escorted invisibly by the angelic orders. Alleluia." = [The=20 Russian has a note reminding us that the original Greek word = for=20 escorted means borne on spears=E2=80=94this refers to a = ancient custom of=20 bearing the Emperor or a triumphant hero on a shield which = was held=20 aloft on spear points=E2=80=94transl.] The = transfer of the=20 gifts, which have been prepared for sanctification, = represents the=20 laying of the Saviour in the tomb. At this point we must = concentrate=20 upon those sacred remembrances of the things lived through = on Great=20 Friday and on the Great Sabbath of Passion Week, so that, = later, at=20 the end of the Liturgy we might rejoice in the Resurrection = and the=20 Ascension of the Lord. Now, as he bears the paten and cup in = and=20 places them upon the Holy Table, the celebrant prays using = the hymns=20 from those great days of Passion Week: "The noble Joseph, = taking=20 Thine immaculate Body down from the Tree, and having wrapped = It in=20 pure linen and spices, laid It for burial in a new tomb," = "In the=20 grave bodily; in hades with Thy soul, though Thou wast God; = in=20 Paradise with the thief; and on the Throne with the Father = and the=20 Spirit was Thou Who fillest all things, O Christ the=20 Uncircumscribable," "How life-giving, how much more = beautiful than=20 Paradise, and truly more resplendent than any royal palace = proved=20 Thy grave, the source of our resurrection, O Christ." = [We have=20 put the complete texts of these hymns in, whereas Fr Michael = had=20 shortened them trusting that his Russian language readers = would know=20 them.=E2=80=94ed.]

    The Royal Gates and the veil behind them are closed after = the=20 Great Entrance, so that nothing should disturb the = concentrated=20 prayer which prepares us for the most important moment of = the=20 Eucharist. We must pay especial attention to the fact that = the=20 Church prepares us all for further participation in the = sacred=20 mystery. She prepares us, first of all by the prayer = petitions=20 concerning the offering of the precious gifts and for us, = ourselves;=20 and secondly She prepares us by inspiring us with peace and = with=20 mutual love, employing in this those two exclamations with = have but=20 one meaning: "Peace be unto all," and "Let us love one = another, that=20 with one mind we may confess Father, Son, and Holy Spirit, = the=20 Trinity one in essence and undivided." During these, the = priests=20 kiss the veiled holy gifts and each other, greeting each = other with=20 the words: "Christ is in our midst!" "He is and shall be!" = And=20 thirdly, the Church prepares us for the mystery with the = confession=20 of the Faith in the chanting of the Symbol of Faith [the = Creed]. From ancient times, it was laid down = by the=20 Church that all the faithful should know the Symbol of Faith = by=20 heart, it being a saving mark of faith, which one must = always have=20 with one. Before the Symbol of the Faith, there is an = announcement=20 to the people: "The doors. The doors. In wisdom let us = attend." Let=20 us guard the doors of the church against everything that is=20 disorderly; on account of the wisdom of God's mystery, let = us, who=20 are attending the Eucharist or are offering the bloodless = Sacrifice,=20 also guard the doors of our soul against every thought which = is=20 alien to the sacredness of the moment.

    There is yet another call to heartfelt and reverent = attention:=20 "Let us stand well. Let us stand with fear. Let us attend = that we=20 may offer the holy oblation in peace." The faithful, being = united,=20 concentrated, cleansed by their prayerful sighings, receive = a=20 blessing in the name of the Holy Trinity in the words of the = Apostle=20 Paul: "The grace of our Lord Jesus Christ, and the love of = God the=20 Father, and the communion of the Holy Spirit, be with you = all." "Let=20 us lift up our hearts."

    It is after preparing us in such a way for the = unfathomable=20 sacred rite of the universal, mystical and bloodless = sacrifice, that=20 the Church, finally, celebrates the mystery of the offering = of the=20 Sacrifice. If the church has a peal of bells, the Church = announces=20 the impending sacred rite with the ringing of the bell, so = that=20 those of the faithful who are not at church can at that = moment thank=20 the Lord. This ringing is called "On the It is Meet."

    The priest prays the prolonged eucharistic (this = literally means=20 thanksgiving) prayer during the chanting of "Meet and right = it is to=20 worship Father, Son, and Holy Spirit, the Trinity one in = essence and=20 undivided," "Holy, Holy, Holy, Lord of Sabaoth, heaven and = earth are=20 full of Thy glory. Hosanna in the highest: Blessed is he = that cometh=20 in the name of the Lord. Hosanna in the highest," "We hymn = Thee, we=20 bless Thee, we give thanks to Thee, O Lord, and we entreat = Thee, O=20 our God," and he pauses in this secret prayer to intone the=20 appointed exclamations in a loud voice. During the singing = of "We=20 hymn Thee," the blessing of the Holy Gifts takes place: the = Holy=20 Gifts arc changed in essence into the Body and Blood of = Christ. The=20 Eucharist is an offering to God the Father, and therefore = the=20 supplications in that part of the Liturgy, which falls = between the=20 Great Entrance and the end of the Eucharistic Prayer, are = addressed=20 to God the Father. In this concentrated prayer, thanksgiving = and=20 praise are offered and we express noetic contemplation of = God's=20 glory, we bring to mind the creation of the world, the = coming of the=20 Son of God, His earthly life, the Mystical Supper, the death = upon=20 the Cross, and the Resurrection, and we raise up a prayer = that the=20 Holy Spirit might be sent down upon the Gifts that have been = set=20 forth.

    Immediately after the blessing of the Holy Gifts, there = comes a=20 thanksgiving commemoration of the whole heavenly and earthly = Church,=20 "especially" (that means beyond all compare) the = All-immaculate=20 Theotokos, and then the assemblies of the Saints, and then = there is=20 a commemoration for the well-being and salvation of all = those close=20 to us, and for the repose of those who have fallen = asleep.

    The Sacrifice has been offered. The Church again offers = up=20 doxology to the Most Holy Trinity: "And grant us with one = mouth and=20 one heart to glorify and hymn Thine all-honourable and = majestic=20 name, of the Father, and of the Son, and of the Holy = Spirit," and=20 She calls upon all who are praying the mercies of our great = God and=20 Saviour Jesus Christ.

    Experiencing a feeling of the special closeness of God to = us,=20 after the petitionary litany with its response, "Grant this, = O=20 Lord," we joyfully express before God our consciousness of = our being=20 adopted by grace as the sons of Him, Who is our Heavenly = Father:=20 "And vouchsafe, O Master, that with boldness and without=20 condemnation we may dare to call upon Thee, the Heavenly = God, as=20 Father" ... and we chant "Our Father."

    There follows a secret prayer of thanksgiving by the = priest, and=20 then the exclamation: "Let us attend. The Holies for the = holy;"=E2=80=94in=20 other words the Holy Gifts are for those who are worthy of = them.=20 This exclamation is proclaimed at the approach of the time = of the=20 communion of the Holy Gifts. The people, though the lips of = the=20 choir, answer: "One is holy, One is Lord, Jesus Christ;" the = significance of these words is that we do not dare to call = ourselves=20 worthy or holy. The veil is closed across the Royal Gates, = and then=20 the communion of the clergy within the sanctuary takes = place, as=20 does the preparation of the Cup for the communion of the lay = people.

    Just as at the Resurrection of Christ, the stone was = rolled away=20 from the door of the Lord's tomb, and the Lord appeared to = the=20 Ointment-bearing Women and to His disciples, so, making = ready for=20 the communion of the lay people, the veil is pulled back and = the=20 Royal Gates opened, and the Risen Christ, our Pascha, is = revealed to=20 the people. The Church invites us to joyously receive Christ = within=20 ourselves with the words: "With fear of God, with faith [and = love]=20 draw nigh." Those present, meeting with their gaze the One = Who is=20 Risen, cry out: "Blessed is He that cometh in the name of = the Lord.=20 God is the Lord and hath appeared unto us." And in the = sanctuary, at=20 the completion of the communion, they pronounce the paschal = hymns:=20 "Let us who have beheld the Resurrection of Christ "Shine, = shine, O=20 new Jerusalem "O great and most sacred Pascha, Christ; O = wisdom and=20 Word and Power of God! Grant that we partake of Thee fully = in the=20 unwaning day of Thy Kingdom."

    The communion of the lay people is thus: the Church calls = all the=20 faithful to the communion of the Holy Mysteries. She expects = us to=20 participate at the Divine Table on numerous occasions. For = our own=20 good, we must respond to her call. But it is necessary that = we take=20 care that our communing might be as worthy as is possible. = For this,=20 we must prepare spiritually, by repentance, by being at = peace with=20 all, by strengthening ourselves in faith and in the fear of = God,=20 preparing by prayerful participation in the divine services = of that=20 day, and whenever possible, of the previous day, by the = reading of=20 the appointed canons before Communion, to the Saviour, the = Mother of=20 God and the Guardian Angel, and most especially by the = heartfelt=20 reading of the Canon before Communion and the prayers = attached to=20 it.

    It was not for a long time that the Risen Lord was seen = to=20 converse with the Church. On the fortieth day after His=20 Resurrection, He appeared to His disciples for the last = time,=20 blessed them and they "worshipped Him." And now the Church,=20 directing the flock of Christ, calls upon it the blessing of = God=20 with the words: "Save, O God, Thy people, and bless Thine=20 inheritance." And the faithful respond with a feeling of = gratitude=20 that they have accepted with all their soul the benefactions = of the=20 Holy Trinity: "We have seen the true Light. We have received = the=20 Heavenly Spirit. We have found the true Faith, in = worshipping the=20 indivisible Trinity; for He hath saved us." The Church = strengthens=20 us with the Lord's promise to be with us "always, now and = ever, and=20 unto the ages of ages." Then, [as the deacon] "looks upon = us," the=20 Holy Gifts are removed from the Holy Table to the Table of = Oblation=20 after the priest says: "Be Thou exalted above the heavens, O = God,=20 and Thy glory above all the earth." And thus they are hidden = from=20 our eyes. The Church lay upon us that we should chant a = thanksgiving=20 for the communion of the Holy Mysteries: "Fill my mouth with = Thy=20 praise, O Lord."

    For the sanctification of partaking of Communion, for = being=20 united to, and being filled with the highest joy in, the = Lord, we=20 pronounce a thanksgiving litany, and the Church blesses us = to leave=20 the church with the exclamation, "In peace let us depart," = and with=20 the Prayer behind the Ambon [the long prayer at the end = of the=20 Liturgy said by the priest when he comes out of the = sanctuary, and=20 stands below the steps of the ambon in the centre of the=20 church=E2=80=94transl]. After the thrice = repeated "Blessed be=20 the name of the Lord," at a festal Liturgy there is usually = a homily=20 [this is a Russian practice, in many churches the homily = or=20 sermon follows straight after the Gospel, so that it remains = within=20 the teaching part of the Liturgy=E2=80=94transl.] = But if there=20 is no homily, as is often the case on weekdays, those who = have being=20 praying do not leave without a parting exhortation. In this=20 exhortation, the Church teaches us how to conduct ourselves = at all=20 times as Christians in our relationship with God and with = our close=20 ones; the exhortation is the recitation of Psalm 33, "I will = bless=20 the Lord at all times" [sadly often omitted in present = practice,=20 or said during the communion of the clergy transl.] = He=20 who has celebrated the Liturgy blesses the people with the = words,=20 "The blessing of the Lord, and His mercy come upon us," and = he=20 pronounces the dismissal of the Liturgy. The thanksgiving = prayers=20 after Communion are then read, which all we who have = received=20 Communion should listen to with attention and gratitude.

    Thus the Lord's Supper is celebrated, handed down by Him = to His=20 disciples and through them to the Church of Christ in all = ages.=20 Every moment of the Liturgy, especially its most important = part=20 after the Cherubic Hymn, is in accordance with the = celebration of=20 the Liturgy in the ancient Christian Church, as those = written=20 records that have come down to us testify.

    From Prayer in the World, by Fr. = Michael=20 Pomazansky. This was reprinted from The Shepherd, = Vol. XIX,=20 No. 12 (August, 1999). Unfortunately this fine book is out = of=20 print.

     
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