The term liturgy in its Orthodox usage denotes the work of the people that pertains to God. By the fourth century the term Divine Liturgy became the technical term for the mystery of the Eucharist (communion), the crux of our liturgical celebration. The word Eucharist is taken from the great prayer of the consecration (the Anaphora) and in turn means thanksgiving.

Four liturgies have passed down through our sacred tradition: the Liturgy of Saint John Chrysostom, the Liturgy of Saint Basil, the Presanctified Liturgy, and the Liturgy of Saint James, the Brother of our Lord. The Church commonly practices these liturgies, excluding that of Saint James, today. Each in turn offers the faithful a unique means towards the same climatic end, the celebration of the Eucharist.

The Liturgy of Saint Basil the Great has its origins in Cappadocia where Saint Basil served as bishop. The liturgy is most logically the collection of a number of composers, however, the chief prayers of the anaphora are attributed to him. In fact, Saint Basil was most probably the celebrant of this liturgy, if not in its present form, at least in its essentials. It is celebrated by the Church one ten occasions each year: the first five Sunday's of Great Lent, on Thursday and Saturday of Holy Week, Christmas Day, the Feast of Saint Basil, and Epiphany.

The Liturgy of Saint John Chrysostom is most familiar to the faithful (it is the liturgy we have celebrated this day). It is dated two centuries later than the liturgy of Saint Basil yet bears an identical structure. As a liturgical reformer, Saint John reshaped this liturgy, amongst other things, abbreviating prayers and shortening its length. For the most part the liturgy we celebrate today is that which the great saint celebrated himself in the fourth century.

The Church during Great Lent and Holy Week celebrates the Presanctified Liturgy. It combines aspects from the vespers service and the Divine Liturgy. It contains no consecration, yet the faithful can receive communion from the gifts, sanctified the previous Sunday. This service is the product of Canons 49 & 51 of the Synod of Laodicea (about 365) that prohibited the celebration of the Eucharist in its common, non-penitential form, during Great Lent, apart from Saturdays and Sundays.

When we gather as an Orthodox family for the celebration of the Divine Liturgy we gather as unique individuals with unique responsibilities in the life of the Church. Each of us, by virtue of our role in the Church, is a member of a particular 'ordo' within the Eucharistic community. In this light, each of us is an invaluable steward to the Church, offering much with his/her ministry.

More often than not though, we gather without the president of our Eucharistic assembly, that is, we celebrate the liturgy without the bishop! Early on in our history, each community had a presiding bishop who was assisted in the service by a college of presbyters and deacons. Shortly thereafter as the number of churches increased to meet the needs of the growing number of faithful within a particular diocese, the presbyter was then appointed by the bishop as the chief celebrant in a local community, the parish. Even so, the concept of the Church is understood not in terms of that presbyter, but in terms of his diocesan bishop.

When a bishop is in our midst, celebrating the Liturgy of Saint John Chrysostom, the Liturgy of Saint Basil, the Presanctified Liturgy, or the Liturgy of Saint James, the Brother of our Lord, he is the chief celebrant of the assembly. On account of his presence we add seemingly unique phrases and hymns making the service hierarchical. The phrases and hymns that we add may seem foreign to us or even unimportant because of their infrequency, yet these additions offer us the true flavor of the hierarchical liturgy.

In the hierarchical Divine Liturgy, we commemorate the hierarch as celebrant. Additionally, the celebrating hierarch commemorates his presiding bishop, demonstrating the local parishes unity to the greater Orthodox community. And, ultimately as stewards with unique ministries, the presbyter(s) and the laity under the direction of the bishop, offer up all glory to God.

As it has been noted in past lessons, the Divine Liturgy refers to the divine work of the people pertaining to God. Well aware of the work at hand, we should attend services prepared to labor as unique members of the body of Christ. Ultimately, each of us, that is, every man, woman, and child, should be ready to "put aside all the cares of this life, and receive the King of all..."

Before we attend the Divine Liturgy there are several methods by which we can prepare:

1. Fast from certain foods in anticipation of receiving the Body and Blood of Christ, i.e., at the least, fast from meats on Wednesday and Friday, and all foods and liquids the morning of the liturgy unless these are deemed necessary for medical reasons.
   
2. Prepare your body physically for worship. If you get distracted throughout the service because of various aches and pains, stretch before you attend services (worshiping is an exercise, so be prepared)!
   
3. Prepare spiritually by living the life of the Church. Praying regularly, participate in the sacraments (if you haven't gone to Confession in over a year, it's time to go), worship during other services (attend Great Vespers Saturday evenings & or Orthros before the celebration of the Liturgy), and read the Scripture readings ahead of time so they are foreign to you in Church.
   
4. Don't be late for the celebration of the Divine Liturgy! If there is one thing that we should be on time for on a regular basis, it is the Divine Liturgy. Like anything in which you may participate, once you have missed even a few minutes, a few pages, or a few motions, it's difficult to catch up with the rest of the group.
   

As you prepare, keep in mind that you labor with God! Together our Lord works with each of us, giving us the tools we need to succeed and receive the Kingdom. For it is ultimately by His Grace that we are empowered to labor, and it is only through His mercy that we are able to receive the Eucharist unto salvation and not unto condemnation! Good Luck, Good Strength, & God Bless!

The Divine Liturgy begins as the celebrant elevates the Gospel, intoning "Blessed is the Kingdom of the Father, and of the Son, and the Holy Spirit, now and ever and unto the ages of ages." This liturgical formula begins every sacramental gathering of the Orthodox Church. This day, it initiates our movement into the most grand of events, the Divine Liturgy, and into the most grand of places, the very Kingdom of God!

This Kingdom in which we now find ourselves is unlike any other place in we find ourselves. It is the place of saints, the place of the arch angels and angels, and the place of every righteous spirit made perfect in faith. It is the Kingdom of the Triune God that we pray we will again be found worthy to receive upon the judgment of Christ our God.

It may seem unconceivable, but in a matter of 24 words we do in fact initiate our move towards the spiritual realm of God. These words rightfully offer glory and thanksgiving; identify our God, the Triune God (God the Father, Jesus the Christ, and the Holy Spirit); and; proclaim the eternal nature of His Kingdom. Moreover, this exhortation separates us from this kingdom of sin, that is, the kingdom of Satan and all his devices in which we dwell on account of our fallen nature.

So, what to do. Regardless of what happens in the world around us, our work will our work is complete "through the prayers of our Holy Fathers..."

We are committed to one another and to this endeavor that we may approach although unworthy, to receive the most holy body and the life-giving blood of our Lord and Savior Jesus Christ.

Whether it is on account of our ignorance or

The Divine Liturgy is the divine work of the people that pertains to God. At its essence though, it is simply a dialogue between the celebrant and the laity. It is through this dialogue, this conversation, complimented by gestures and movements and the ever-present Spirit, that the work of the Church, culminating in the consecration and reception of the body and blood of Christ our Lord, is undertaken and accomplished.

The Divine Liturgy is structured in such a manner that the fullness of God is not only discussed, but also experienced by the faithful. The people accomplish this as they chant the appropriate response, completing the liturgical formula of a statement, petition, and/or prayer offered by the celebrant. The response may be as complex as the chanting of a hymn or it may be as simple as a the word, "Amen."

"Amen" is a word that is used quite frequently in the Divine Liturgy. It is the first word uttered in unison by the people when the celebrant opens the Liturgy with "Blessed is the Kingdom..." Likewise, it is said throughout the consecration by the people, "And make this bread the precious body of your Christ." "Amen." And that which is in this cup the precious blood of your Christ." "Amen." "Changing them by the power of your Holy Spirit." Amen, Amen, Amen." And, it is the final word of the people as our divine drama comes to a close "Through the prayers of our Holy Fathers..."

The word "Amen" is derived from Hebrew. As such, it is commonly found in both the Old and the New Testament. If used at the end of a sentence it means "so it be". If, on the other hand, it is said at the beginning of a sentence, it implies "truly." In either case, it is a simple word that carries a profound meaning and implication for our liturgical life.

With this response the faithful affirm the Kingdom of God, the spirit consecrates the gifts, and/or the liturgy is brought to a close. Knowing this, it is crucial that the faithful respond "Amen" with confidence and commitment throughout the service. It is not an addition to make the laity feel involved, but the affirmation of the statement, petition and/or prayer of the priest. It is the completion of the liturgical formula that opens the Kingdom of God and a way of life to a people in desperate need of salvation.

The Trinity, Father, Son, and Holy Spirit, exist in perfect love and harmony, that is, in perfect peace. This is the relationship that we seek to emulate as Orthodox Christians, both in and out of the Church. Not just around the holidays, but everyday of our lives.

It is with this thought in mind that the celebrant begins the erinika (the first set of petitions), with the petition "In peace let us pray to the Lord." The people respond, "Lord have mercy." This, the first of some eleven petitions, sets the tone for the prayers that we will offer, the Gospel lesson that we will hear, the gifts that we will consecrate with the Holy Spirit, the Eucharist that we will receive, and the life that we must live outside the church proper.

Peace is the ideal long sought for by generations, regardless of creed, color, or race. Similarly it is the end that we seek today for our families, our Church, our local community, and our world in a time of chaos and corruption. And, it is characteristic of the glorious kingdom that we pray to be found worthy for upon the judgment of Christ.

It is fitting that we begin our prayerful efforts in the Divine Liturgy with a petition for peace. Moreover, it is fitting that we go forth into this and every liturgy (divine work) with this ideal in mind. Yet, this is not enough, unless we are willing to commit ourselves to the ideal, not simply in prayer, but in our thoughts, words, and deeds. Let us therefore seek to materialize this peace from above today, for our families, for this Church, for this community in which we live, and for this world. Then, and only then, may all pray in peace to the Lord!

The word and the significance of "peace" is stressed throughout the holiday season. It is found in greeting cards, in songs, in speeches, on decorations, and in store windows. In many respects though, peace is the end that we seek for our families, our Church, our local community, and our world, not just in the holiday season, but throughout the year.

As it was noted in last week's bulletin, we begin the erinika (the first set of petitions) with the petition "In peace let us pray to the Lord." In this first of the eleven petitions, we beseech the Prince of Peace for peace in the world. Obviously, though, this is not enough. We must also be willing to contribute to this end through our thoughts, words, and deeds. But what is this peace that we seek? As it is noted in the second petition, it is for the peace from above" that we pray to the Lord. This peace "differs from the peace of the world. It is an internal peace. It is a peace which reaches the depths of the human heart and cleanses it from evil passions, making man truly free and happy."

Too often, our attention is focused solely on attaining the peace of this world, that is, a peace that allows us to enjoy our material goods; that will allow us to eat, drink, and be merry; without misery, wars, and revolutions. On account of this, the peace from above may seem rather incomprehensible and unattainable. However, this peace is a reality and is enjoyed by those who earnestly believe in Christ and live a life in Him who was born in a manger for our salvation!

Together, in the Spirit, let us fervently pray and actualize this peace from above. For the peace from above was sealed for us once and for all upon the crucifixion and resurrection of our Lord and Savior Jesus Christ. Therefore, let us likewise sing with the angels, "Glory to God in the highest, and on earth peace, and good will towards all!"

When we gather as an Orthodox family for the celebration of the Divine Liturgy we gather as unique individuals with unique responsibilities in the life of the Church. Each of us, by virtue of our role in the Church, is a member of a particular 'ordo' within the Eucharistic community. In this light, each of us is an invaluable steward to the Church, offering much with his/her ministry.

More often than not though, we gather without the president of our Eucharistic assembly, that is, we celebrate the liturgy without the bishop! Does this detract from our life in the liturgical gathering or for that matter our understanding of the Church? Most assuredly, yes.

Early on in our history, each community had a presiding bishop who was assisted in the service by a college of presbyters and deacons. Shortly thereafter as the number of churches increased to meet the needs of the growing number of faithful within a particular diocese, the presbyter was left as the sole celebrant in a local community, the parish. Even so, the concept of the Church is understood not in terms of that presbyter, but in terms of his diocesan bishop (in our case, His Grace Bishop Anthony, Metropolitan of Dardanellion and Presiding Hierarch of the Diocese of San Francisco).

When a bishop is in our midst, celebrating the Liturgy of Saint John Chrysostom, the Liturgy of Saint Basil, the Presanctified Liturgy, or the Liturgy of Saint James, the Brother of our Lord, he is the president of the assembly. On account of his presence we add seemingly unique phrases and hymns making the service hierarchical. It is at this time though that our Orthodox ecclesiastical (pertaining to the Church) order is restored.

The phrases and hymns that we add may seen foreign to us or even unimportant because of their infrequency, yet these additions offer us the true flavor of the hierarchical liturgy, that is, the worship, of the Orthodox Church. Together, as stewards with unique ministries, the presbyter and the laity under the direction of the bishop offer up all glory to God. "Thus one can hope that one day the bishop will find his proper place which is the Eucharist, and the rupture in the Eucharistic ecclesiology caused by the problem "parish-diocese" will be healed in the right way" (Metropolitan Ziziolas).

Following the erinika (the first set of eleven petitions) in the Divine Liturgy, the priest directs the faithful to turn the attention of their souls to the heavenly kingdom, the place of our Father who is glorified by all the saints. We are exhorted to remember "...our most holy, pure, blessed, glorious Lady, the Theotokos and ever virgin Mary...with all the saints". This is the first of four such "remembrances" to be found throughout this service.

Why such an emphasis on the saints? First and foremost, they are a reflection of the holiness of Christ. Moreover, they stand as the proof and demonstration that Christ is present in all generations, writing with their tears, suffering, and blood, the glorious and sacred history of the Christian Church. In turn, it is they who we aspire to emulate in our lives, offering our stewardship to Christ and His Church in such a humble, sincere, and committed manner.

First among the saints, as suggested in these commemorations, is the Theotokos, the mother of God. It was she who bore and nurtured Jesus the Christ. As such, the Church would say that it is through the Theotokos that Salvation came into the world. Therefore, we pray in the first antiphon "by the intercessions of the Theotokos, O Savior, save us."

When we are exhorted by the priest to call to mind the Theotokos and all the saints, let us do so with thanksgiving and with divine aspirations. These holy persons, by the Grace of God, have brought us, the stewards of the Great Church of Christ, to where we are today. This day, we, the faithful of the Orthodox Church, are challenged to put on such holiness that we too may demonstrate Christ in and for our generation. May God's strength be ours.

The saints are not of a particular age, sex, or ethnicity, or for that matter, of a particular order in the Church. They have, at whatever age, in whatever land, and in whatever vocation, loved and served Christ to their end. On account of this, they have transcended the limitations of this life and now dwell in the heavenly Kingdom of God.

The saints though, are not people of the past, but our contemporaries in worship; for the Church is made up of those that are living (the Church militant) and those who have come before us, the saints and the heavenly powers (the Church Triumphant). When we celebrate the Divine Liturgy and "...commend ourselves and one another to Christ our God" with the saints, we aren't simply remembering them, but together with them offering glory to God and doing our work as the Church. It is with this dynamic relationship of the Church Militant and the Church Triumphant working together that we can only comprehend both the beauty and the complexity of the Orthodox Church.

As such active and significant members of the Church, it is fitting that the saints are given such prominence in our worship and in the church proper. Daily we call the saints to mind as our services are lauded with prayers for their intercessions and hymns that offer them, who glorified God, praise. Likewise it is fitting that icons of the saints are placed throughout the nave of the church, reminding us that we are not alone in our efforts but part of a much greater effort, "with all the saints."

Ever mindful of their place in the Church, let us give the saints such a place of prominence in our lives. Let us, regardless of age, sex, ethnicity, or order in the Church, endeavor to live such righteous lives that glorify God. And let us pray that together "with all the saints we may commend ourselves and one another and our whole life to Christ our God."

In weeks past we have discussed for what reasons we remember "our most holy, pure, blessed, and glorious lady the Theotokos and ever virgin Mary, with all the saints..." With such an understanding, let us now advance our attention to the remaining words of this supplication that are intoned by the priest: "let us commit ourselves and one another and our whole life to Christ our God." For it is with these words that we are exhorted by the Church to dedicate ourselves to Christ our God!

To begin this reflection it is important to note that the priest intones "let us commit ourselves . . . " not "let me commit myself . . . " to Christ our God. This is mentioned because it is to easy for one to think that it is the priest's sole responsibility to live a life committed to Christ because "it's his job" or because "it was his choice to live like that". Instead, we must all realize that this is a commitment that each of us has made by virtue of our baptisms, at which time our godparent, speaking on our behalf, commits us to Christ and His Church.

If this is the case, that is, that we have already committed ourselves to Christ during the sacrament of baptism, then why must the Church continually exhort us to "commit ourselves and one another to Christ our God"? The obvious answer to this question is that we often stray from this ideal and commit ourselves to material pursuits, worldly gratification's, and/or lifestyles that stand afar from Christ. We must then be continually called by Christ's earthly vessel of salvation, the Church, to commit ourselves to Him.

Now, if we truly want to live such an ideal life, then how must we live? We should pray, fast, involve ourselves in the liturgical life of the Church; continually strive to grow in the grace and knowledge of God and struggle to live a life of above reproach. And for examples to imitate we need look no further than those first mentioned in this address, the Theotokos and all the saints. For it is in their imitation that we can boldly boast that we live such lives dedicated and committed to Christ our God and appropriately respond "To You, O Lord."

"To You, O Lord" is the response of the people at the end of the great supplication. These words should never be taken for granted as they affirm our commitment to one another. And, as we affirm this commitment, we affirm another, that is, our commitment to our Lord and Savior Jesus Christ!

Now, although only five minutes have passed since the onset of the Divine Liturgy, much has been accomplished by the time the people have responded "To You, O Lord." As a Church, we have identified the Kingdom of God, fervently prayed for those in the Church, for our salvation, and for all of creation, and we have called to mind the Theotokos and all the saints whom we have as the most perfect models of those who have lived theirs lives in and for Christ. It is at this point that we, with but four simple words, commit our lives to Christ our God and His Church.

How though do we commit ourselves to our Lord and His earthly vessel of salvation? As stewards of the Faith, we are taught and encouraged to commit our time, talents, and treasury to His Church and its ministries. "In all places and in every hour" we should endeavor for Christ, spreading his light to those in darkness.

Thus, we should stand confident and committed when we respond "To You, O Lord"; confident knowing that Christ is our Savior and we His people, and committed in our pledge and service to Him. This is a great endeavor indeed, however, it was a sacred vow made long ago at our baptisms, to remain steadfast to Christ and His commandments, never allowing our souls or bodies to become stained with sin! For this let us pray for His wisdom, His guidance, and His strength.

After the choir sings "To You, O Lord," on behalf of the people, the priest intones, "For all glory honor and worship are your due, Father, Son, and Holy Spirit, now and always and forever and ever" to which the people respond, "Amen." This exclamation is considered to either conclude the erinika, that is, the great supplication, or to introduce the first antiphon. Regardless as to our beliefs in this matter, we should all agree that the significance of this exclamation is found in its identifying of the Triune God, to who is due all glory.

It should be of no surprise that the Triune God is mentioned so many times throughout the Divine Liturgy. To Orthodox Christians, the concept of the Trinity is of the utmost importance to our faith. For we accept and understand that each person of the Trinity has its unique role in the story of salvation, while remaining but one, undivided God.

It is unfortunate to think though that so many individuals on the peripheral of the Church do not accept the doctrine of the Trinity. They find it difficult to conceptualize that one God could consist of three unique persons. Without a belief in this fundamental truth though, one finds him/herself outside the reality of God and outside the reality of his/her salvation in our Risen Lord.

Many of the Fathers of the Church, without denying their faith, grappled with this. It is said that one day after pondering this matter Saint Augustine went for a walk along the beach. While walking, he came upon a little boy who dug a hole in the beach, then took his little bucket and got water from the sea and poured it in the hole.

"What are you doing there, my boy?" asked the saint. And the child answer him, "Do you see the sea? I will empty it by pouring all its water into this hole!" "But this my boy is impossible," said the saint. "Oh", answered the boy, "if it is impossible for me to empty the sea with my little bucket, it is incomparably more difficult for you, with your small mind, to understand the mystery of the Trinity!"

It should be evident, even from this story that the great minds of the Church remained unresolved in this issue beyond what had been revealed to them by God. Let us also be so resolved. And, when the celebrant intones, "for all glory, honor, and worship is your due..." let us respond with a resounding, "Amen." For truly great and awesome is the Trinity!

Following the exclamation of the priest, "For all glory, honor, and worship are your due..." the choir responds with, "Amen." It is at this point in the Liturgy that we hear "Through the prayers of the Theotokos, Savior, save us." This is the refrain of the first of three antiphons that are regularly omitted in the Cathedral rite (parish) of the Orthodox Church.

The first antiphon consists of both the singing of the 102nd Psalm (103rd in the King James English version) and the aforementioned refrain. The practice that had developed in the Church was that there would be two choirs that would sing one after another, verse after verse. The chanter would begin the hymn and the people would then join in, following the choir on their side of the Church.

Saint Ignatius, Bishop of Antioch, introduced antiphonal singing into the early Christian Church. In a vision, the saint saw the angels, formed into two opposing choirs, antiphonically singing songs glorifying the Holy Trinity, by taking turns, one after the other. From this vision, he was inspired to separate his congregation into two parts. This also became the practice in the churches under the charge of Saint Ephraim the Syrian, and Saint Basil the Great, and little by little, this form of congregational singing became the norm in the Eastern Church.

For whatever reasons, the tradition of chanting the antiphons has been suppressed in most parishes here in the Americas. Remnants of this tradition however, remain in our monastic communities as well as in some Orthodox churches (i.e., those churches under the Patriarchate of Moscow). As we mature as a church here in America, let us pray that we continue to not merely recount this ancient and most magnificent practice, but actualize it in our worship as descents and defenders of the Great and Holy Church of Christ!

Following the singing of the first antiphon "Through the prayers of the Theotokos, Savior save us", the small supplication is said: "Again and again in peace let us pray to the Lord," "Help us, save us, have mercy upon us, and protect O God by Your Grace", "Remembering our most Holy, pure blessed..." It is called "small" to distinguish it from the great supplication, erinika, that was said at the onset of the service. However, in like manner, it serves as an exhortation to the faithful to again focus in prayer.

Prayer is a time to communicate with God. Unfortunately, many disregard prayer in this modern era, even when they find themselves in House of God, the church. "Let the monks, elderly, the sick and the children pray. The rest of us are busy from morning until evening; we don't have time for such things." "Such things" are what we should be busy with all day long, not just in the morning or in the evening, or on Sunday mornings, all day long.

When we are in Church, of all places, it is important that we pray with our community. It is, however, very easy in Divine services to be distracted from what we ought to be doing. Instead of being focused on prayer, our attention may be drawn to who has just walked in, what someone is wearing, the time, etc. The point remains that when we are in Church we should be focused in prayer. So, as a directive the priest (deacon, if one is present) intones: "Again and again in peace, let us pray to the Lord." In other words, "okay everyone, let's get back to what we should be doing!"

We must learn to pray not just once a day, but many times with faith, with persistence, and with perseverance. In the Divine Liturgy our prayers should be lifted to the heavens not just in the great supplication or before Communion, but "again and again." And, when we have accomplished this, we can say that we have truly understood our Lord's directive found in the first lines of the 18th Chapter of Luke, "that men always ought to pray and not lose heart".

Following the small supplication that ends with a short glorification to the Triune God, the choir sings the second antiphon. According to the ancient order of the Church, the second antiphon is 145th Psalm. However, due to the liturgical reform of most of our communities, only the refrain for this antiphon remains, "Save us, O Son of God who did arise from the dead, as we sing to You, Alleluia" (chanted three times).

The 145th Psalm begins with the words "Bless the Lord, O my soul. I will praise the Lord all my life, I will sing unto the Lord my God as long as I have my being." What appropriate words to be found in the context of our divine services! It brings to mind that our stewardship to God, that is, the offering of our praise and glory, is not limited simply to the Divine Liturgy, but is meant to continue in every place and in every time throughout our lives.

Unfortunately, we have omitted this beautiful Psalm as well as Psalm 102 (the first antiphon) and the Beatitudes of Christ (the third antiphon), cheating ourselves of their purpose and glory. In antiquity, the congregants, who were divided into two groups based on where they sat in the Church, would sing these passages of Scripture antiphonically to each other, under the direction of the choir. Back and forth they would sing, in a similar fashion to soldiers in the military who would call back and forth to one another to keep their vigilance!

In contemporary worship, we are challenged by this absence. We must find other means by which we can stay spiritually wakeful in the Divine Liturgy. We should, to the best of our ability, respond with the choir (better yet, join the choir), follow along in a service book, and/or personally pray what is being sung. For it is only in spiritual wakefulness that we can pronounce the fitting doxology to the Triune God that follows this antiphon. Offering "Glory to the Father and to the Son and to the Holy Spirit now and ever and unto the ages of ages. Amen."

At the conclusion of the Second Antiphon the choir sings a short doxology to the Triune God: "Glory to the Father and to the Son and to the Holy Spirit now and ever and unto the ages of ages. Amen." After this doxology the choir sings the most beautiful of hymns, "Only begotten Son and Word of God..." This hymn, although short in length, holds a special place in the Liturgy. For in a matter of a few words it teaches us through Scripture, who Christ is and what His work was on earth.

First, we are taught that Christ is "the only begotten Son and Word of God." These words found in the first chapter of John (1:18, 1:1) reveal to us that Jesus is the Son of God, eternally born of the Father, that is, having no beginning. Moreover, we are made to realize that Jesus is the Word of God, that is, the co-Creator with the Father (Genesis 1 & Psalm 33:6, 9).

We then hear, "although You are immortal, yet You condescended for our salvation to be incarnate of the Holy Theotokos and ever-virgin Mary, becoming human without change." This verse is lauded with divine truths. We are taught that: the immortal God took flesh (John 1:14); He is the Savior of the world (4:42); He was born of a Virgin (Isaiah 7:14); the Mother of God is the ever-virgin Mary (Luke 2:7) and; that Jesus was both God and man (Luke 1:35).

The choir continues this hymn with the verse that calls to mind the very Truth and foundation of the Christian faith: "On the Cross, O Christ, our God, by death You overcame death." Scripture attests that truly Jesus was crucified and died on the Cross and was then buried in a tomb. As clear as Scripture is to this fact, we are equally assured that gloriously, He conquered death by death, rising from the dead on the third day (Matthew 28:16-20; Mark 16:1-8, 9-20; Luke 24:1-12, 12-35, 36-53; John 20:1-20, 11-18,19-31, 21:1-4, & 15-25)! And, it is in this reality that we know that salvation has come to the world!

This hymn concludes with, "Being one of the Holy Trinity, sharing glory with the Father and Holy Spirit, save us." We are again reminded that Jesus is God, being one of the Holy Trinity. And, ultimately, through Jesus Who Is one with the Triune God, we may be saved! Thanks be to God!

After the hymn "Only begotten Son and Word of God..." the priest intones "Again, let us pray to the Lord." At the end of this small supplication, the priest exclaims: "For You, O Lord, are good and You love mankind, and to You we offer glory, to the Father and to the Son and to the Holy Spirit, now and ever and unto the ages of ages", to which the people respond "Amen."

Following this "Amen", we begin the Third Antiphon. In some traditions, the chanter or the choir would sing the Beatitudes (Matt. 5:3-12) followed by the Troparion of the Resurrection or that of the particular feast. Like both the First and the Second Antiphons (Psalms 102 & 145), though, the Beatitudes of our Lord have been suppressed in our Cathedral tradition and the choir sings only the Troparion.

The Beatitudes of our Lord are found at the beginning of a sermon that Christ preached upon a mountain to the faithful who had gathered. On account of this local it is commonly referred to as the "Sermon on the Mount." This is the longest of Christ's sermons, preserved in both the Gospels of Matthew and Luke.

Nine of the verses offered by Christ begin with "Blessed", makarios in Greek, beatus in Latin (hence the Beatitudes). By virtue of these verses we discern what is the blessed way of life and who is considered blessed with true discipleship in the eyes of God: the poor in spirit; those who mourn; the meek; those who hunger and thirst for righteousness; the merciful; the pure of heart; the peacemakers; those who are persecuted for righteousness sake and; you when they the revile and persecute you and say all kinds of evil against you falsely for My sake. As is apparent, there exists quite a difference between what the world and the Lord considers "blessings".

Acknowledging this distinction in ideals, we should sincerely hope to again, one day, sing the Beatitudes in the Divine Liturgy. Not only would we include these blessed words of our Lord, we would also be reminded time and time again as to the true joys of our discipleship.

In earlier years, before the invention of the printing press, the Gospel book was not permanently enthroned upon the altar table. The pages of the Gospel were hand printed and richly ornamented by the hands of pious monks, making them very valuable texts. In turn, the book of the Gospels was kept in the skevophylakion (lit. "the place for guarding vessels"), which is either a vestry in or a separate building from the Church proper. This made it necessary for the priest to process to and from the skevophylakion in order to bring the Gospel into the sanctuary where it would be shared with the faithful.

With the invention of the printing press, the book of the Gospels was no longer a text owned by the few. Today, in fact, most of us have at least one bible in own our personal libraries! The Church, in like manner, has numerous copies and is able to enthrone a book of the Gospels upon the altar table.

So why would the Church continue to have the priest(s), process in the small entrance if it is no longer necessary to bring the Gospel from the vestry to the altar? Our answer is found in the theological truth that the Divine Liturgy is the divine and awesome drama of the life of Christ. The entrance was then not simply a means for the ancient Church to carry the Gospel from place to place, nor is it for us a means to retain obsolete practices of the past in our services today.

The small entrance is a sacred event from the life of our Lord and Savior Himself. For us this entrance is the coming of Christ into the world, as noted in the writings of Saint Maximus the Confessor, Saint Germanos, Saint Nicholas of Andida, Saint Nicholas Cabasilas, and Saint Symeon of Thessaloniki. For the Word of God, Jesus, comes into the world, is manifested at His baptism in the Jordan, and brings salvation to all people.

The priest in the Liturgy symbolically brings the Word of God (the Gospel) to the people. Lit candles lead him, representing Saint John the Forerunner who appeared like the morning star, announcing the coming of the Sun! Entering the main part of the church (the nave), he takes his place on the solea amongst the people, blesses the entrance, and intones "Wisdom", which is Christ, "Arise", calling all people to worship the Lord. Jesus the Christ, the Son and Word of God, found in the book of the Gospels, has come to save us all! "Come [all people of the earth] let us worship and bow down to Christ. Save us, Son of God, who did rise from the dead, as we sing to you, alleluia."

In the previous lesson, the Small Entrance was discussed in some detail. Now, we will shift our attention to the hymns that are attached to this entrance. For the choir sings as the priest processes with the Gospel from the altar into the midst of the people and as he ascends back into the altar.

As the priest exits the sanctuary, led by altar boys with lit candles, the choir chants the Apolytikion, the dismissal hymn of the day. This is again sung immediately after the faithful conclude: "Come let us worship and bow down to Christ. Save us, Son of God, who did rise from the dead, as we sing to you, alleluia." These are considered to be some of the most ancient hymns of the Church. Those that refer to Christ i.e., the Resurrection anthem "Christ is Risen from the dead..." are considered to be the most ancient.

On Sunday, one of the Resurrection Apolytikia is normally chanted. There are eight hymns. Each is sung in a different tone: of the first tone. Savior, Your tomb was sealed with a stone..."; of the second, "When you descended to death..."; of the third, Let the heavens rejoice..."; of the fourth, From the angel, the women disciples heard the news..."; of the fifth, "O Faithful, let us sing a hymn of praise..."; of the sixth, O Christ, the angelic powers appeared at Your tomb..."; of the seventh, "By Your Cross, O Christ our God..."; and of the eighth, "O Merciful One, You came forth from on high..."

Following the singing of the Resurrection Apolytikion, the choir or the chanter then sings the hymn for the particular saint or feast of the day. This of course varies according to the calendar day. On the fourth Sunday of Lent, for instance we sing the Apolytikion of Saint John Climacus who is commemorated this day.

After this hymn is sung, the choir leads the people in the hymn of the Church. Each Sunday, for instance, the faithful of our community sing the hymn: "Save your people, O Lord, and bless your inheritance. Grant victory to your enemies against the enemies and protect your commonwealth by your Cross." This is the hymn of the Elevation of the Holy and Life Giving Cross and therefore the hymn of our Church!

The final hymn that is sung by the choir is the Kontikion. Originally, this term meant "a vellum (leather) roll of liturgical prayers wound around a piece of wood." Later, it was used to refer to a hymn in several stanzas that was sung early in the Divine Liturgy. The particular Kontikion that is sung depends upon the feast of the day.

When the choir or chanter sings these hymns, they don't simply sing "tunes", they sing the theology and the tradition of the Orthodox Church. They share events from the lives of the saints, the Virgin Mary, and the Lord Himself. As they raise their voices, let us be attentive, and not simply listen, but hear the faith of fathers that has been passed down from generation to generation!

In the previous lessons, the Small Entrance and the hymns attached to this procession were discussed in some detail. It was noted that the clergy ascend into the sanctuary as the Resurrection Apolytikia or the Apolytikia of the particular feast is being chanted. It is at this point that the senior priest, if there is more than one cleric serving, censes the Church with an offering of incense.

The offering of incense was originally a pagan act associated with pagan rites of worship. For this reason, the offering of incense did not become the common practice of the Church until after the persecutions of the early Christians. The Third Apostolic Canon, however, mentions incense and oil as being the only acceptable offerings in the Church.

As the faithful began to burn incense in their worship, the censor evolved from a simple, often stationary, metal or clay vessel, to the ornate vessels that we use today. Likewise, the censor itself developed a certain symbolic character. By the 10th century:

• the base of the censor was understood as the church.
• the three chains from which the base is suspended represented the Trinity.
• the center chain represented the One, Triune God.
• the twelve bells or the four bells, depending on the censor, signified the apostles or the evangelists, respectively.
• the sound of the bells stood for the words of the apostles or evangelists that proclaimed His Word.
• the incense was interpreted as the prayer of the mind and heart directed to heaven.

Today, the censor is used at specific times in the services for appointed acts. At this point in the Liturgy, the senior priest senses the Church. The celebrant begins by censing the sanctuary: the altar table, the prothesis, the cross, icons etc.; he then turns and stands on the upper step of the Royal Door and senses the iconostasis (right and left), the bishop's throne, the right wing of the nave to the left and the congregation therein. He concludes by sensing the iconostasis, the bishop's throne, the sanctuary, the clergy and the altar servers.

It is proper to bow one's head and/or to do one's cross when one is censed by the priest. One should likewise offer the fervent pray, as the hymn found in the liturgy of the Presanctified Liturgy suggests, "let my prayer rise as incense before You..." For with such a contrite and humbled spirit the censing of the priest truly becomes a Christian act of worship!

Once the choir/chanter has concluded the hymns of the Small Entrance, the priest intones: "Let us pray to the Lord," to which the people respond "Lord have mercy." The priest then exclaim: "For You, our God, are Holy, and to You we offer up glory: to the Father and to the Son and to the Holy Spirit, now and always and forever and ever." The people respond with "Amen" and then begin to chant the Thrice-Holy Hymn, the Trisagion.

This hymn has its roots in a legendary story of the fifth century. It is said that while Proclos (433AD) was Patriarch of Constantinople, earthquakes shook the city for four months. The people, terrified, fled and prayed in a place called Campoi outside the city walls, beseeching God to stop the quakes. As they prayed, a small boy was carried off into the heavens by an unseen force. Upon his return to earth, he said that he heard a divine voice say that he should tell the bishop that intercessions must be chanted as follows: "Holy God, Holy Mighty, Holy Immortal, have mercy on us." As the Patriarch began to lead the people in this hymn, the earthquake ceased.

Following this event, the Trisagion was used regularly by faithful. It was commonly used as the refrains to the 79th Psalm that was chanted as the Patriarch, the Emperor, and the faithful would enter the Great Church of Agia Sophia for the celebration of the Divine Liturgy. Traces of this Psalm remain in the Trisagion sung at a Hierarchical Liturgy: the bishop intones parts of verses 15 and 16 in between the repetitions while he blesses the people. Most notably, the eastern bishops chanted it in attendance at the Fourth Ecumenical Council (451) as an acclimation.

Shortly thereafter, that is, by the sixth century, this hymn was transferred to the entrance of the book of the Gospels (from the 12th century on, the Apolytikion of the feast would be chanted). The deacon, led by lit candles, would process from the Skevophylakion (a vestry in or a separate building from the Church proper) carrying the book of the Gospels. The procession in the Great Church must have taken some time by virtue of its size - hence the need for an entry chant of length.

The Trisagion Hymn was divinely conceived in the fifth century. For centuries, it has been used in the worship of the Church. First, it was chanted as the refrains to the 79th Psalm as the Patriarch, the Emperor, and the faithful would enter the Great Church of Agia Sophia for the celebration of the Divine Liturgy. Later, it was chanted during the entrance of the book of the Gospels (from the sixth to the twelfth centuries). Today, the faithful, led by the choir, chant the Trisagion hymn prior to the reading of the Scriptures in the Divine Liturgy.

In this hymn, the word "Holy" is repeated three times, hence the name the "Thrice Holy Hymn". This repetition is done purposely, calling to mind the three persons of the Trinity: Father, Son, and Holy Spirit who has "mercy on us." We therefore worship and glorify the one Divinity that is expressed in these three persons, possessing three attributes: holiness, might, and immortality.

"Holy God" - Christians understand God as the absolute degree of holiness. Scripture teaches that He is the source of all wisdom, holiness, and sanctification. It is from Him that the "holy" men and women of our tradition, the saints, are enlightened, finding their ability to live in such a blessed state.

"Holy Mighty" - No matter how great the might of man, God is the mighty one. From Him comes every power and energy in the world. As the Psalmist writes, "He looks at the earth and it trembles, He touches the mountains and they smoke."

"Holy Immortal" - God is immortal. While all things waste away, God remains unaltered, imperishable, and eternal. He is life and the source of all life.

As we offer this hymn to our Holy, Mighty, and Immortal God, let us raises our voices and our hearts to the heavens, that He may have mercy on us. Dynamis!

Before the last repetition of the Trisagion Hymn: "Holy God, Holy Mighty, Holy Immortal, have mercy on us" the deacon, or the priest when there is no deacon, turns to face the people and exclaims "dynamis!" Upon this command, the chanter/choir sing this last repetition of the Thrice Holy Hymn with a greater intensity.

Dynamis is most commonly interpreted as "Strength", lending to the interpretation that it is in fact a command to the choir. This is why the cleric likewise raises his voice upon intoning the command. This of all times in the Liturgy is the time when our voices should be the raised the loudest. For it is at this time that the Church proclaims the nature of our Triune God!

The second, far less popular interpretation of dynamis is equally as meaningful. Some suggest, as Bishop Augoustinos of Florina notes, that dynamis is a summary and abbreviation of the Thrice-Holy Hymn, as it is composed of three syllables, dy-na-mis. The hymn of Pentecost, "one power (dynamis), one expression, one worship of the Holy Trinity, he contends, reinforce this interpretation.

Regardless of which interpretation of dynamis one prefers, this single word retains its great value for the faithful in its liturgical context. Whether we are commanded to chant with conviction the last repetition of the Trisagion Hymn or we summarize the nature of our Triune God, our hearts are uplifted and our minds are focused to the Divine. And this is no small feat considering that there are thousands of words that come out of our mouths or out of our pens that offer us not even an ounce of edification.

Following the "Dynamis" and the chanting of the Trisagion Hymn the deacon, or priest if no deacon is present, says, "let us attend." We then hear the chanting or reading of an introductory verse from the Psalter. The priest then proclaims "Wisdom". At this time, the reader announces from where the reading for this day is taken. The cleric then calling again to faithful commands, "let us be attentive". The chanter or reader begins the reading.

The Epistle readings are taken from a book of the Church called the Apostolos. This book contains readings from the Acts of the Apostles, the Epistles of the Apostle Paul, and those of the Apostles: Peter, James, and John. These readings, regardless of their author, provide us not only sayings and facts about the Apostles, but their teachings, their works, and their experiences as Christians of the ancient Church.

The Epistle reading is meant to prepare us for the coming of the Good News found in the book of the Gospels. Therefore the cleric calls to attention the people of God to hear the words of those whom Christ has sent into the world to preach the true Faith. "As my Father sent me, so also I send my disciples into the world. And whoever listens to them, listens to Me, and whoever despises their words, despises Mine" (John 20:21; Luke 10:16).

"Let us be attentive!" Let us pay attention and focus on the divinely inspired words of the Apostles! For in their words we find the wisdom that nurtures and the hope in our Risen Lord that save us. "Let us be attentive!"

"At the Divine Liturgy, we hear the voices of the Prophets in the Antiphons and Prokeimena; we hear the voices of the Apostles in the daily Epistle reading; and in the Gospel reading we hear the voice of the Lord Jesus Christ", says Bishop Augoustinos of Florina. As God is above all the Prophets, Apostles, Angels, and Archangels, the faithful are called to be that much more attentive to His Word, that is, the Incarnate Word, who offers salvation to all the people. Preparing the faithful to receive this message of salvation, the priest then commands, "Wisdom; Arise. Let us hear the Holy Gospel. Peace be with you all."

The Book of the Gospels is composed of the writings of the four evangelists- Matthew, Mark, Luke, and John. Writing to their particular audiences, the Evangelists detail the life of Christ, present His teachings, and reveal His miracles. The intent of their God-inspired writings was to present the Word of God to the people.

The daily readings of the Church are set by the Ecumenical Patriarchate of Constantinople. This lectionary, beginning on the Feast of Pascha, sets the readings for both the movable and immovable feasts, Sunday's and weekdays. In the monastic tradition of the Orthodox Church both the Old and the New Testaments are read in their entirety in a year's time. For those who follow the Cathedral rite, i.e., the parish communities, the book of the Gospels is read in its entirety over a year's time.

As we prepare to receive the Word, let us not only be attentive, but let us be diligent in our study of this "Good News." Let us make every effort to read the Gospel lesson before attending services, participate in Bible Study, and discuss the writings of the Evangelists. For the Holy Scriptures were compiled by the Church to be used by the faithful in and of the Church as they grow in the Grace and Knowledge of our Lord, and Savior Jesus Christ.

Once the Gospel lesson is read, the choir sings, "Glory to You, O Lord, glory to You." The chief celebrant, then intoning "That ever guarded by Your power, we may give You the glory: Father, Son and Holy Spirit, now and always and forever and ever" makes the sign of the cross with the Gospel over the Antimension. The Gospel is placed toward the back of the Altar Table and the Antimension is unfolded. This begins the Liturgy of the Faithful.

Antimension means "in the place of a table," by table, meaning the Altar. It is a rectangular piece of cloth, of linen or silk with representations of the entombment of Christ, the four Evangelists, and scriptural passages related to the Eucharist, in which is sewn portions of relics of saints, on which the Eucharist is celebrated. Consecrated by the head of the church (a Patriarch or Archbishop), the Antimension always lies on the Altar Table. No sacrament can be performed without it.

By virtue of its name, it seems as though an Antimension would only be used if the Altar Table had not yet been consecrated. This was the practice for a time, however, the practice has prevailed of celebrating the Eucharist on an Antimension whether the Altar has been consecrated or not. Rev. Nicon Patrinacos writes, "Perhaps this irregularity has survived as a safeguard against the possibility of the altar having been desecrated, as was frequently the case during heretical quarrels, and especially during the iconoclastic riots."

With the Antimension unfolded upon the Altar table, the chief celebrant finishes reading the inaudible prayers and begins to recite the 50th Psalm while censing the Church: the Antimension, the Altar Table, the Altar, the bishop's throne, the icons, and the people. Then, prostrating himself three times with the other clergy in front of the Altar Table and beseeching God's mercy, he kisses the Antimension, and the Altar Table. Turning toward the people the celebrant seeks their forgiveness and proceeds to the Prothesis to begin the Great Entrance.

By the fifth century, it was common in all churches that the entrance of the gifts was accompanied by chanting. The documentation of Saint Eutychius suggests that it was usually a psalm with a popular verse. Hugh Wybrew, in the Orthodox Liturgy, explains that "On the basis of available evidence it seems likely that in the early sixth century the chant that accompanied the entrance of the gifts was Psalm 24, verses 7-10, probably with 'Alleluia' as the refrain" (pp. 82-83).

Later in the sixth century, however, Justin II decreed that the Cherubic Hymn (Gr. "the song of the angels"), written by an unknown author, should replace this chant. This hymn: "We, who mystically represent the Cherubim, as we sing the thrice-holy hymn to the Life-giving Trinity, let us set aside all the cares of life, so that we may receive the King of all, that we may receive the King of all invisibly escorted by the Angelic host. Alleluia." is ancient, found in the oldest liturgies of the Church, such as those of Saint James, Saint Mark, and the Byzantine and Anremian Liturgies. It was incorporated into the services at this time to reflect the common Eastern Orthodox view, as popularized by Dionysius the Areopagite, that the earthly liturgy is a reflection of the heavenly.

Having said this, it would seem that the faithful are not meant to simply stand in awe, enamored with the melody of the Cherubic Hymn or the voices that sing, for the angels that surround His throne are found offering unending praise to God. As Christ, in the anti-types of the bread and wine, makes His entry into the midst of the people, all must then heed the admonition of the Church: "let us set aside all cares of life!" It is then, and only then, "...that we may receive the King of all!"

As the choir sings the Cherubic Hymn, the priest stands before the Holy Table and reads the prayer of the Cherubic Hymn (pp.13-24 of the Divine Liturgy book in the pews by Narthex Press). This prayer is truly one of the most beautiful and moving prayers of the Divine Liturgy. It emphasizes not only the greatness of Christ, but the unworthiness of man, who dares to approach the Holy Altar and celebrate the Holy Mysteries as well.

The prayer of the Cherubic Hymn that is read by the priest today is reminiscent of a prayer that is found in the Codex Barberini (a text of the late 8th or early 9th century). It is unique to the classical liturgical tradition of the Church and is therefore thought to be of a relatively late composition. Said in the first person singular it is considered to be a private priestly prayer of a kind called "apologies".

It was several centuries before this prayer acquired its present place amidst the prayers and actions accompanying the entrance of the gifts. Hugh Wybrew, in The Orthodox Liturgy, notes "So long as the bishop or priest took no part in the procession, it could be said, as the Codex Barberini implies, while the procession was coming in" (p. 117). Eventually, though, the Church decided that the priest should recite the prayer as the choir sung the Cherubic Hymn prior to the entrance of the gifts.

The priest, reciting this prayer, confesses that truly no one can take the place of the King of kings and the Lord of lords. Through the Holy Mysteries, however, the priest is called by God and ordained to serve His people as His instrument in spiritual matters. For this reason Saint Cosmas Aitolian used to say: "If you, my child, meet on your path both a priest and an Angel, first you must greet the priest and then the Angel, because the priest who performs and celebrates is superior to the Angels and Archangels."

The Great Entrance is made with a line-up and a procession. The line-up consists of altar boys who carry a Cross, fans, candles, or the censor and the clergy who carry the precious gifts, and/or liturgical items. It originates at the Prothesis in the Sanctuary, advances into the midst of the people, and concludes at the Altar Table in the Sanctuary.

The transfer of the precious gifts is the purpose of this liturgical action. It is an ancient practice that is rooted in third century Constantinople. Early on, there was no pomp and circumstance to this ritual. It was simply a silent, practical action of the deacons who would bring forth the gifts offered by the people.

By the fifth century though, this procession had become a prominent feature of the Liturgy. The people chanted a psalm verse while the deacons, escorted by candles, fans, and censors brought forth the gifts from the skeuophykakion to the chief celebrant who would stand at the Beautiful Gates. It was not until the reign of Justinian (sixth century) that the Cherubic Hymn was added to this procession.

It took many centuries for this liturgical movement to refine into what we have today. Throughout this process, the Church has attempted to keep this procession in its proper perspective. Reverence should be offered during this procession as: the mystery of salvation in God has been revealed (Maximos the Confessor); the Lord symbolic journey's to Jerusalem on Palm Sunday (Nicholas Cabasilas) and; Christ symbolically comes for the final time (Symeon of Thessaloniki). But as Eutychius, Patriarch of Constantinople 552-5, 577-82, noted in his sermon on the Paschal feast and the Eucharist, as long as the supplications and the prayer of consecration have not been completed the gifts remain but bread and wine offered by the people.

Once the priest(s) has entered the sanctuary, set the paten and the chalice upon the altar table, and covered them with the aer, the deacon [priest if no deacon is present] intones a set of petitions. Six of these ten petitions have not been mentioned thus far in the service. They are specific to this place in the Divine Liturgy.

As their content should suggest, these petitions sent up to God by the faithful are prayed in preparation to offer the Holy Eucharist. This preparation begins with the priest's invitation to the faithful, "Let us complete our prayer to the Lord." From this point forward, the priest and the faithful pray together for the "precious gifts" and beseech God for His continued blessings.

In this Litany of Intercession, we pray specifically for the Lord to help us to pass this day in perfection, that is, holy, peaceful and without sin, and that He send each of us a Guardian Angel to faithfully guide us on this path of truth and goodness. We then ask that He not only forgive but forget our transgressions, granting us those things that are good and beneficial for the soul and not those things which gratify our passions, and that all people might live and work in peace. We then request that we might spend the rest of our lives in peace with His creation and in contrition for the sins we have committed; granting us a Christian end to our lives, that is, the opportunity to confess and receive the Holy Mysteries of Christ before our repose. Finally we ask that the Lord grant us a good account at His Dread Judgment.

As we advance further into the Liturgy and offer the Holy Eucharist, we must be prepared for the task at hand. Pray therefore that the Lord will heed of the voice of our prayers and grant us peace of soul and mutual love in the Orthodox faith. For it is only in this spirit that we may offer and in turn receive the Holy Mysteries.

After the intercessory petitions, after the silent prayer of the priest, and the exclamation, "Through the mercies of Your only-begotten Son, with whom You are blessed, together will Your all-holy, good, and life-giving Spirit, now and ever and unto the ages of ages, " the priest turns to the people and says "Peace be to all." This is to say, as Augostinos, Bishop of Florina explains, "peace should [now] reign in our hearts, no thoughts of hate or revenge - our inner world should be without turmoil.

This blessing is not a symbolic gesture made by the priest. Christ is present, giving His sign of peace. Archpriest Constantine Nasr explains that, He is appearing in the person of the priest to all of us, giving us His assurance that He is risen." As we read in John, "Jesus came and stood among them and said to them, 'peace be with you'" (20:19).

Once the blessing of our Lord has come upon the people and peace is in their hearts, the priest exclaims, "Let us love one another that with one mind we may confess." In the spirit of the apostles who confessed Christ in one accord, the faithful piously respond, "Father, Son, and Holy Spirit, Trinity, one in essence and undivided." This loving expression is the mark of those who follow Him: "By this shall all men know that you are My disciples, if you have love for one another" (John 13:35).

In the ancient Church, this love was also expressed with a kiss and the words: "Christ is in our midst, He is and shall always be." This was not an amorous kiss, but a kiss of between souls, a spiritual kiss. As the sincere love amongst Christian dissipated, this practice fell into disuse. Even though this "kiss of peace" was restricted to the celebrating clergy in the 13th century, some parishes have improperly included this as a practice of their local community.

In the times of old, the Church had "Doorkeepers." These individuals would watch the doors to make sure that unbelievers and/or those who were forbidden did not enter the Church. The precious gifts that would soon be uncovered, sanctified, and shared out, were only for the believers and were therefore safeguarded by the Church. As Christ commanded His disciples: "give not that which is holy unto the dogs, neither cast your pearls before swine...(Matthew 7:6).

The doors of the ancient house of worship were closed at the beginning of the Liturgy of the Faithful (following the reading of the Gospel). Only the faithful who were going to receive communion would remain in the Church to receive the Eucharist. Even so, to hide and protect the holy gifts from the impious, everyone's attention, especially that of the Doorkeepers was summoned prior to the reciting of the Symbol of Faith, the Nicene Creed.

Today, in the tradition of the "Doorkeepers," the Church utilizes ushers who "guard" the doors and allow the faithful to enter the nave only at the "appropriate" times. However, even as we have set aside certain times for the faithful to enter the Church once services have begun, the only, truly appropriate time to enter is at the beginning of the Divine Liturgy. It is not the responsibility of the priest, the cantor/choir, and a handful of the faithful to "get things going" until the rest of the body has arrived. It is each of our responsibilities and opportunities to enter the house of God, via the doors, and offer such fitting worship.

The Nicene Creed is the symbol of faith of the Orthodox Church. In a matter of twelve articles it summarizes the truths that every pious Christian believes. Composed by the First (325) and Second Ecumenical Synods (381) it has been recognized since then as both the authentic and the authoritative expression of the Orthodox Church.

The First Ecumenical Synod held in Nicaea was convened by Constantine the Great in 325, to resolve the Arian controversy. This dispute was caused by the priest Arius who denied the divinity of Christ as the Second Person of the Trinity; proposing that there was a time when He did not exist. The 318 bishops present condemned Arius, decreed the correct doctrine regarding the person and nature of Christ, and formulated the first 7 articles of the Creed that bears their name, "The Symbol of Faith of the 318 Fathers." In 381, a second synod was convened to stop the incorrect teaching of Macedonius, who used Arius' reasoning to question the divinity of the Holy Spirit, claiming that He was created by the Son. The bishops at this synod in Constantinople formulated the correct teaching concerning the Holy Spirit; that He was not created, but proceeds from the Father and is sent by the Son. This formulated truth is articulated in the last five articles of the Nicene Creed.

This Confession, the Nicene Creed, has remained the primary source of the teachings of the Orthodox Christian Church since the First and Second Synods. Up until the ninth century the Creed was recited only during the Liturgy on the Feast of Pascha. From the ninth century on, however, it was included and recited in every Liturgy of the faithful.

Following the Creed, the priest, making a circular motion over the gifts with the aer, intones "Let us stand aright; let us stand in awe; let us attend, that we may make the Holy Offering in peace." With this exhortation we enter the most sacred part of the Divine Liturgy, the consecration and celebration of the Mystery of the Eucharist. We therefore are commanded to remove any sinful thoughts that hinder our ascent upward in peace.

The choir then responds: "A mercy of peace, a sacrifice of praise." These words are a fitting response as the precious body and blood of our Lord reconcile heaven and earth. And, for this reason we are called to give thanks and offer praise to God.

Immediately after this response, the chief celebrant exits the Beautiful Gate and blesses the people, saying: "The Grace of our Lord Jesus Christ and the love of God the Father and the communion of the Holy Spirit be with you all." This blessing which identifies the dogma of the Holy Spirit was sent by the Apostle Paul to the Christian community in the city of Corinth (II Corinthians 13:13). Its inclusion at this point not only connects us the Apostolic Church, but also establishes the need for grace, love and communion in the Triune God as we advance toward the Holy Mystery of the Eucharist.

Hearing and receiving this beautiful apostolic blessing, the people respond: "And with your spirit." In other words, the blessing that you wished upon us, we wish that it also be with you. Henceforth, the entire body of the Church is full of the spirit.

The priest acknowledges the wish of the laity with a small bow. Then, lifting up his hands and raising his eyes toward the heavens he says: "Let us lift up our hearts." As the people respond: "it is fitting and right." We are meant to lift our hearts and minds to the heavens, forgetting all else but this great Mystery.

As the people sing "it is fitting and right", the chief celebrant recites a prayer of thanksgiving and praise. Concluding with: "singing, proclaiming, shouting the victory hymn and saying" he removes the asterisk (star) from the paten. The people respond with a combination of the angelic hymn mentioned by the prophet Isaiah (6:3), and the hymn of the people as Christ entered Jerusalem (Matt. 21:9): "Holy, Holy, Holy, Lord of Hosts, heaven and earth are full of Your glory, Hosanna in the Highest; blessed is he that comes in the Name o the Lord. Hosanna in the Highest."

Responding to the command of Christ "do this in remembrance of me" (Luke 26:19), the priest, continues the Eucharistic prayer and prepares to commemorate the sacrifice that Christ offered "on the night when He was delivered up, or ra ible voice says: "take, eat, this is my body which is broken for you and for many for the remission of sins." After the people respond "Amen", the priest places his hand at the base of the chalice (or gestures toward the cup) and in an audible voice says: "drink of this all of you. This is my blood of the new covenant which is shed for you and for many for the remission of sins." The people again echo "Amen."

At this point, according to the Holy Fathers, the conditions have been set for the miracle to take place. This miracle is the consecration of the bread and wine into the body and blood of Christ. In order for this to occur, the Church invokes the Holy Spirit "...to come upon these gifts here presented."

Before invoking the Holy Spirit, the priest says at the end of the silent prayer: "Offering you these gifts, from your own gifts, in all and for all" as the people kneel. In other words, what we offer is not ours, but ultimately that of the Lord's. It is only then, once we have acknowledged the great blessings bestowed on us, in all humility, that we proceed to the invocation:

Celebrant: "And make this bread the precious body of Your Christ." People: "Amen." Celebrant: "And that which is in this Cup, the precious blood of Your Christ." People: "Amen." Celebrant: "Changing them by Your Holy Spirit." People: "Amen. Amen. Amen,"

After the consecration of the precious gifts, the priest begins the commemorations, saying: "Again we offer You this spiritual worship for those who have to their rest in the Faith: forefathers, fathers, patriarchs, prophets, apostles, preachers, evangelists, martyrs, confessors, ascetics, and for every righteous spirit who has completed this life in faith." Then rising before the Holy Table, the celebrant exclaims: "Especially our most holy, pure, blessed, and glorious Lady the Theotokos and ever-virgin Mary." Being greater in honor than the angels and all the saints, the Theotokos is first commemorated with these words.

At this time, the choir, together with the people sing "It is truly fitting to call you blessed..." as the priest censes the Altar Table commemorating the departed and the living. After the commemoration of the Theotokos, ". . . the priest commemorates the name of Saint John the Baptist and Forerunner, who, according to Christ's own words, was the holiest of all the men of the Old Testament." The celebrant then commemorates the "holy, glorious, and illustrious Apostles", the saints of the particular day, and of all the saints. The names of those departed from our midst (i.e. bishops, priests, stewards of the parish) are then said.

From this point we shift our focus from the departed to the living. We pray for the Church, her stewards and our leaders. The priest especially commemorates the name of the bishop of his diocese; praying for his safety, honor, and health, and length of days, to rightly teach the word of our Lord's truth. We then ask the Lord to remember "those whom each of us has in mind and all [His] people."

We offer these commemorations at this time so that, as the petition of the priest suggests, "...with one voice and one heart we may glorify and praise your most exalted And, having offered such a fitting exhalation, the mercies of our Lord are then extended to the people with the priest's blessing. In this spirit and "Having remembered all the Saints, again in peace let us pray to the Lord."

In the Gospel of Matthew, Jesus reveals the way in which His followers are to pray. This is modeled by Christ Himself who prays "Our Father in heaven..." without "vain repetitions as the heathens." The Lord's Prayer is the example for all believers of all ages.

The Lord's Prayer is a short prayer, yet greater than any other ever heard on earth. Filled with divine teachings, the Lord's Prayer has been examined by numerous theologians, past and present alike. Most notably, Maximos the Confessor interpreted it as a sign of our adoption as children of God fully realized when we receive the Eucharist through the grace of the Holy Spirit. In a similar breathe, Symeon the Theologian considered the Lord's Prayer a sign of our future union with God in the Holy Spirit through the only-begotten Son, when we shall be sons of God through adoption and grace."

In the fourth century the Lord's Prayer was introduced into the rite of Jerusalem (the Divine Liturgy celebrated in Jerusalem) prior to Holy Communion. It was included at this time as a devotional prayer of the people by the Fathers and Teachers of the Church. "The request for 'our daily bread,' is mentioned, because by this we ask not only for ordinary bread, but also for spiritual food, explains Bishop Augoustinos of Florina. By the fifth century it was said in practically every church prior to the Eucharist.

Taking into consideration the Lord's instruction, "In this manner therefore pray..." the Lord's Prayer is regularly included in the prayer services of the Orthodox Church. As we prepare to approach to receive the Holy Eucharist let us pray ". . . make us worthy Master, with confidence and without fear of reproach to make bold to call you the heavenly God, Father and to say."

Moments after the faithful recite the Lord's Prayer, the priest exhorts: "Let us be attentive. The holy gifts for the holy people of God." These words call us to attention as the priest elevates the consecrated Bread from the patent. His exhortation suggests that the Body and Blood of Christ about to be offered is meant only for the Holy People of God i.e. the saints.

Who among us here is a saint, worthy to receive this great mystery? The obvious answer is that none of us stand before the Lord without sin. Unworthy though we are, we beseech the Lord's mercy that we may approach to receive His precious Body and life-giving Blood. In turn, we hear: "One is Holy, One is Lord, Jesus Christ, to the glory of God the Father. Amen." as Christ is the only man without sin.

While the communion hymn is being chanted, the priest "breaks" the Holy Bread into four parts as he says: "The Lamb of God is broken and shared; broken but not divided, eaten yet never consumed, but sanctifying those who partake of Him." The four parts: IC, XC, NI, KA (together proclaiming "Jesus Christ Conquers") are set in their appropriate places; IC is placed in the Chalice with the words "The fullness of the cup, of faith in the Holy Spirit" while XC, NI, KA are placed on the patent. Before receiving communion the priest also pours boiling water into the chalice with the words "the fervor of faith, full of the Holy Spirit. Amen." Note: if the Church had a "Beautiful Gate" it could be closed at this time.

As the celebrant concludes these actions, he prepares to receive communion. This is done by first - reading the communion prayers; second - prostrating himself in front of the Gifts with the words "Lord Jesus Christ, Son of God, have mercy upon me a sinner"; third - asking his concelebrant for forgiveness "Brother and concelebrant, forgive me the unworthy priest"; and finally - asking the people for forgiveness, "to those who hate me and love me may God have mercy on me a sinner." Once concluded the priest approaches Chris, our Immortal King and God; first receiving a piece of the Body and then receiving His Blood from the chalice.

At this time, it is appropriate for the faithful to likewise prepare. For people who have not prepared, who approach without the fear of God, without faith in the Mystery, and without love for their neighbors are not worthy to receive Holy Communion. With this thought in mind, the Communion Prayers should be recited with a pure heart and with faith as any unclean thoughts are banished from the mind. That "with the fear of God, with faith and with love draw near."

After having received the most precious body and life-giving blood of our Lord God and Savior Jesus Christ, returned the gifts to the Prothesis, folded the Antimitson and placed the Gospel upon it, the priest exists the Beautiful Gates and facing the people says: "Let us depart in peace. Let us pray to the Lord." In other words, it is our time to leave the Church, but let us do so with peaceful hearts.

The prayer that is then read by the priest is known as the "Prayer of the Ambon." It is called this because in the ancient Church, when the Ambon was in the middle of the church, the priest would stand behind it and to say this prayer. Now, however, as the Ambon is in another place, the priest reads this prayer in front of the icon of our Lord.

Once this prayer has concluded, the priest returns to the Prothesis to read a final prayer. The prayer said by the priest testifies that Christ is the fulfillment of the Old Testament prophecy concerning the Messiah. As he reads this prayer, the choir sings: "Blessed is the name of the Lord, both now and to the Ages." This verse sung by the choir is taken from the book of Job in the Old Testament (1:21).

With the final blessing of the Lord upon the people, the priest reads the prayer of dismissal, concluding with: "Through the prayers of our Holy Fathers, O Lord Jesus Christ our God, have mercy upon us and save us. Amen." He then exits the Beautiful Gate and distributes Antidoron (instead of the Gifts) to the people. In the ancient Church everyone received communion. However, as the years passed and the people became lax in their Christian obligations, Antidoron was given to those who did not receive the Gifts i.e., Communion.

The Divine Liturgy is the divine work (divine stewardship) of the people that pertains to God. At its essence though, it is simply a dialogue between the celebrant and the laity. It is through this dialogue, this conversation, complimented by gestures and movements and the ever-present Spirit, that the work of the Church, culminating in the consecration and reception of the body and blood of Christ our Lord, is undertaken and accomplished.

The Divine Liturgy is structured in such a manner that the fullness of God is not only discussed, but also experienced by the faithful. The people accomplish this as they chant the appropriate response, completing the liturgical formula of a statement, petition, and/or prayer offered by the celebrant. The response may be as complex as the chanting of a hymn or it may be as simple as a the word, "Amen."

With the appropriate response, the faithful may petition the Lord, sing praise to the Theotokos, affirm the Kingdom of God, call upon the spirit to consecrate the gifts, or bring the liturgy to a close. It is crucial then that the faithful respond accordingly with confidence and commitment throughout the service. For it is not an addition to make the laity feel involved, but the completion of the prayer/liturgical function that we offer to the Lord.