Gogol - Meditations On The Divine Liturgy

Meditations on the divine liturgy : a mystical interpretation of the
rite of the Holy Eucharist as celebrated in the Eastern Orthodox

churches / by Nikolai Vasilevich Gogol ; translated by L. Alexeieff.
Gogol, Nikolai Vasilevich, 1809-1852.
London : A.R. Mowbray Co., Ltd, 1913.
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MEDITATIONS
By
N.
B.
COCOL.
or
THE DIVINE LITURGY
EX
2, E5C)
G-2
|
1412,
|:
|
Date Due
MEDITATIONS ON THE DIVINE
LITURGY
MEDITATIONS ON THE
DIVINE LITURGY
BY N. B. GOGOL
A MYSTICAL INTERPRETATION
OF THE RITE OF THE
HOLY EUCHARIST AS CELEBRATED IN THE EASTERN

ORTHODOX
CHURCHES
TRANSLATED BY L.
ALExIEFF
volume to The Eucharist in the East. A book for

English
worshippers in Orthodox Churches (Mowbrays)
of
Companion
the use
PUBLISHED FOR THE ANGLICAN AND EASTERN

ORTHODox CHURCHES UNION
A. R. MOWBRAY & CO. LTD.

LoNDoN : 28 Margaret Street, Oxford Circus, W.
OxFoRD: 9 High Street
E.V.
A 2.42
First printed,
so
1913.
|\reface
(BY THE TRANSLATOR)
a note on the first page of the Liturgikon,
printed in Berlin in 1902, and consisting of the
IN
Chief Offices and Liturgies of the Orthodox

Catholic Church of the East, translated into
German by the Archpriest Alexis Malzoff of
the Russian Embassy Church in Berlin, he

thus prefaces the Meditations on the Divine
Liturgy, by Nicholas Basilovitch Gogol, which
he gives in both German and Russian, printed
in parallel columns. For some wholly incom
prehensible reason, in none of the so-called
complete editions of the works of the famous
Russian author, Gogol, has the beautiful
Meditations on the Divine Liturgy

found a place except in that of Marx, the
Editor of the journal Neva. It was first pub
lished in 1857 (five years after the death of
the author at the age of 43), in St. Petersburg,
by P. A. Kulisch, in the form of a pamphlet
which has long since become a bibliographical
rarity; later it was issued by the Holy Synod.
treatise
PREFACE
W1
It
not, so far, been translated into any

foreign language, while the ironical description
of the same Liturgy, written not long ago by
has
Count L. N. Tolstoy, is known all over the

world. It therefore seems to me not super
fluous to include here, not only in Russian, but

European tongue, this
also in a foreign
almost-forgotten work on the same subject,
by our no less famous author, the immortal
Gogol, forming, as it does, such an entire
contrastso that readers who have a prejudice
against works of the kind by exclusively
religious writers, might learn the views and
conclusions of a secular writer, and of one so
highly gifted.
If in regard to such an author, every cor
rection, or varying reading occurring in his
works is considered of interest and impor
tance, should we not hold as of worth a
complete dissertation inspired by his genius P
And let it not be said that this production
belongs to the mystical epoch or his activity to
the period of the overclouding of his talent,
for who can define the exact boundary in the
life of the spirit. If he is dear to us in all he
wrote, in every expression of his power, in
every subject touched upon by himhow
much more so in one concerning the Faith, the
Church, and salvation.
vii
PREFACE
The re-issue of the little book of Meditations
Holy Synod has now reached a fourth
in
is
to
in
be
as
as
a
all
edition, published in 1894, and is widely used

and valued as a manual. The only omissions
made in translating consist of a few explana
tions to orthodox readers of Slavonic words.
Some additions have been made in giving
a few prayers and parts of the service more
fully than in the originalthese are enclosed
in bracketsand a word or two of explanation
has been added here and there in parentheses.
A slight alteration has been made in the order
of the description of the end of the service, so
consecutively while avoiding
as to include
repetition and confusion. The congregation
rule, join audibly
does not, now,
the
responses
ancient times, and the expres
sions, all respond, unite with the choir,
imply that this
etc., must
taken
done
thought and intention rather than literally.
congregational
There has been some revival
singing
certain churches
late years.
For
the prayers quoted the classic translation
Dr.
M. Neale has been used, whenever
possible,
this humble following
his great
work.
The English version
the little book
made for the priests and people
the One,
Holy, Catholic, and Apostolic Church,
in
of
is
of
in
of
J.
of
in
of
of
in
by the
viii
RIGA,
PREFACE
communion with the Anglican hierarchy, by

a member of the Anglican and Eastern Ortho
dox Churches Union.
1910.
THE object of this book is to show those as
yet little acquainted with our Liturgy, with

what completeness and depth of consecutive
meaning it is informed.
To this end
is
of
upon the reader the order
to to
to of
by
of
all
there
are here chosen from the many commentaries
of the fathers and teachers of the Church only
such as are accessible to
reason
their
simplicity, and which serve especially
show
regular
the
succession
one act
another.
impress
The intention
the compiler
of
the whole.
He
every one who attentively
feels assured that
follows the Liturgy the deep, inner meaning
will reveal itself.
to
3ntrouction by the Hutbor
CONTENTS
PAGE
PREFACE BY THE TRANSLATOR
INTRODUCTION BY THE AUTHOR
ix
MEDITATIONS
ON THE DIVINE LITURGY
ON THE FIRST PART: THE OFFICE OF

OBLATION -
ON THE SECOND PART: THE LITURGY OF THE

CATECHUMENS
27
ON THE THIRD PART: THE LITURGY OF THE
FAITH FUL
CONCLUSION
49
99
xi
Tliturgy
THE Divine Liturgy is in
perpetual repetition
made once for us.
a certain sense the
of the great act of love
to
by
in
of
to
its
From the ends of the earth humanity,

mourning over
disordered state, cried
its Creator.
Amid the darkness of heathenism
GoD, mankind recognized
ignorance
and
that order and harmony could be restored
the world only
Him Who bade the universe
move aright.
Groaning creation cried aloud
Creator.
understanding the elo
Not only incapable
quence
daily recurring events
God's
world, but unable even
discern the least
letter, demanding centuries
effort,
awaited
enlightenment from the voice
Creator.
cry aloud
All continued
the Author
being,
their
and those cries were heard especi
ally from the mouth
the elect and
the
They felt and knew that
prophets.
the
man,
Creator were
stand face
face with
its
it
of
its
if of
to
to
of
to
to of
of
to
in
of
of
to
to
{IDebitation3 on the #)Wine
MEDITATIONS
ON THE
DIVINE LITURGY
it would be in the form of His creation made
after
His own image and likeness.
The Incarnation of GoD on earth presented

itself to all in degree as the idea of the Deity
became clearer; but it was only plainly spoken
of by the prophets of the chosen people.
His Immaculate Incarnation of a pure Virgin
was apprehended even by the heathen, but was
plainly foretold only by the prophets.
The
by
cries were heard.
He
Whom the world
was made appeared in the world.
There appeared among us One like unto us,
in the likeness of man, as was foretold amid
the darkness of heathenism; but not in the
form which unsanctified comprehension had

pictured. Not in proud splendour and great
ness; not as the chastiser of crime; not as a
judge come to condemn some and reward
others : He came as GOD alone could come.
PART I
Q-Be
Qffice of Qblation
THE priest who is to celebrate the Liturgy
should from the evening before abstain in mind

and body, should be at peace with all, should
be careful to nourish no resentment against
any one, and from the evening onward, having
said the appointed prayers, should keep his
mind fixed on the sacredness of that which
awaits him on the morrow, so that his very
thoughts may be duly sanctified and savoured.
Entering the church together with the
deacon, (1) they bow before the royal gates,
kiss the sacred pictures of the Saviour and of

the Mother of GoD ; bow to the right and to the
left to all present, thereby asking forgiveness
of all, and enter the sanctuary; (2) repeating
to themselves the Psalm,
will come into
Thine house, and in Thy fear will I worship
toward Thy holy temple; and approaching
the altar they make three prostrations before
and kiss the altar itself and the book of the
Gospels lying upon
though
were the
LoRD Himself sitting upon the throne, and
it
as
it,
it,
(Ibe Qffice of Qblation
MEDITATIONS ON THE DIVINE LITURGY
begin to robe in the sacred vestments in order

to be distinguished, not only from others,
but even from themselves, nothing in their
appearance recalling men occupied in the
every-day affairs of life, but rather reminding
the beholders of all the greatness of the
approaching service.
From the time of the Apostles these special
vestments have been used for the divine
service. Although the persecuted Church could
not provide them in their present richness,
still it strictly prescribed that the presbyter
should not appear for the service in his usual
dress, and that none of the clergy should go
out in the apparel worn during service time.
While vesting themselves in this shining
raiment, the ministers of the Church should
be clothed upon with higher spiritual valour.
Therefore each vestment is accompanied by
words chosen from the Psalms and revealing
the deep meaning, so that the thoughts of the
sacred ministers, though occupied in such an
ordinary task as clothing himself, should not
stray, but should be attuned by this very act
to the high service, and that he may stand
like Aaron, splendidly attired in body and
spirit before the awful throne of the Most
High, that he die not spiritually.
The priest and the deacon, taking their vest
THE OFFICE OF OBLATION
ments in their hands, each bow thrice towards

the East and repeat to themselves, O GOD,
cleanse me a sinner and have mercy upon
me.
The deacon, holding his dalmatic and stole,

Having
asks the priest's blessing upon them.
received the blessing, he goes to one side and
robes thus: he firsts puts on the dalmatic,
which corresponds to the alb of the priest, and
is almost the same as the chained ephod of the
priests of the Old Testament.
The alb is
always light in colour, signifying the bright
raiment of angels, and in remembrance of the
unsullied purity of heart which should be in

separable from the priestly office. Both deacon
and priest while vesting respectively in the
dalmatic and alb, repeat, My soul shall
exult in the LoRD.
For He hath endued
me with the robe of salvation, and with the
garment of joy hath He clothed me.
He hath
set a crown upon my head like unto a bride
groom, and as a bride hath He adorned me
with comeliness. . Then, having kissed the
stole, a long, narrow band, the deacon hangs
it over his left shoulder.
The orarion, or prayer-stole, is the special
attribute of the diaconate; with it the deacon
gives the sign for beginning each act of the
service, calling on the people to pray, the
choir to sing, the priest to perform the sacer

dotal acts, and himself to angelic speed and
readiness in service.
For during the Liturgy
the office of the deacon is the same as the
calling of the angels in heaven; the placing of
the band upon his shoulder giving him, as it
were, the appearance of wings, and in his
movements about the church he represents,
according to the words of Chrysostom, the
flying of an angel. Then the deacon puts on
the gauntlets, which fasten at the wrist in order
to give his hands more freedom and ease in
the performance of the appointed service.
While putting them on he reflects on the all
creating and operating might of . GOD.
On
right
fastening the right one he
Thy
hand, O LoRD, is glorified in streng
right hand, O LORD, hath shattered the enemy,
and through the multitude of Thy glory hast
Thou crushed the adversaries. On fastening

the left one he thinks of himself as the work
of GoD's hands, and prays to Him, his Creator,
to direct him with His own guidance from on
high, saying thus: Thy hands have made me
and fashioned me.-Enlighten my mind and I
shall learn Thy commandments. The priest
vests in the same manner.
He first blesses
and puts on the alb, accompanying this with
the same words as those used by the deacon;
and over the alb he puts on not a straight,

simple stole, but a double one which, resting
on both shoulders and going round the neck,
has both ends joined together on the breast
and falls down nearly to the feet; and, being
called the epitrakhlion, signifies the pouring
out of grace from on high upon the priest;
and therefore this act is accompanied by the
mighty words of Scripture, Blessed be GoD,
Who poureth out upon His priests His grace,
like unto the precious ointment upon the head,
which ran down upon the beard, even upon
Aaron's beard ; and ran down to the skirts of
his clothing. | Then he puts the gauntlets
upon both hands, accompanying the act with
the same words as those used by the deacon,
and girds himself with the girdle over the alb

and stole that the width of the vestments
should not hinder the accomplishment of the
sacerdotal acts, and by thus girding himself to
express his readiness, even as a man girds
himself when preparing for a journey, or before
performing some task or feat, so the priest
before setting out on the way, and beginning
the work of the heavenly service; and trusting
to the girdle as to the support of GoD's might
strengthening him, repeats,
Blessed be GoD
girdeth
strength
Who
me with
and hath made
my path blameless, and hath made my feet
"
its
in
O of
on
of
of
in
to
by
is
on
like unto harts' feet, and hath set me on high.

If he belong to the rank of the higher clergy
he hangs at his side the oblong epigonation,
which signifies the spiritual sword, the all
conquering power of the Word of GoD, pro
claiming the continual combat awaiting man
in the world, that victory over death which
CHRIST gained, that the immortal soul of man
might fight bravely against his corruption.
Therefore the epigonation has the appearance
of a mighty weapon, and is hung upon the hip,
putting
the seat of man's strength, and
accompanied
the invocation
the LoRD
Himself!" Gird Thy sword upon Thy thigh,
Thy vigour and
Thou most mighty,
Thy beauty: and go forth and prosper, and
reign, because
truth, and meekness, and
righteousness; and Thy right hand shall guide
Thee wondrously, always, now and ever, and
ages.
unto ages
Amen.
Finally, over all the priest puts
the
chasuble, signifying the over-covering truth
GoD, and repeats the words, Thy priests,
LoRD, shall clothe themselves with righteous
ness, and Thy holy ones shall rejoice with
exultation, always, now and ever, and unto ages
ages.
Amen.
Thus vested the priest
appears another man.
Whatever he be
himself, however unworthy, all standing
the
in
in
of
IO
II
church behold in him the instrument of GOD
wielded by the Holy SPIRIT Himself.

Both
priest
hands,
the
and the deacon wash their
accompanying the ablution with the repetition
of the Psalm,
will wash my hands among
the innocent, and so will I compass Thine altar,
O LoRD"; and having each made three lowly
reverences with the prayer, O GOD, cleanse
Thou me, a sinner, and have mercy upon me!
they should stand, pure and bright, like their
shining raiment, in nothing resembling other
people, but more like a shining vision than
men.
The deacon indicates the commencement of

divine service by the words, Bless, Master !
by
and the priest begins with the words, Blessed

be our GoD always, now and ever, and unto
ages of ages; and proceeds to the table of
oblation. All this part of the service consists
of the preparation of what is required for the
celebration, i.e., of the separation from the
offerings, or little loaves of altar bread, of
those parts which at first represent the Body
of CHRIST and later become It. The table of
oblation, to the left of the altar, called the place
of offering because on it are placed the small
offered loaves of altar bread, represents the side
space in the primitive churches, where was
gathered
that was brought
the Christians
all
I2
for divine service and for the common

fection.
As the whole office of oblation
re
is nothing
but the preparation for the Liturgy, the Church

has united to it the commemoration of the
beginning of the Life of CHRIST, as being the

preparation
for His Works, Sufferings, and
Death.
All is done within the sanctuary with
closed doors and drawn curtains; (3) unseen of
the people, even as the whole of the early Life
of CHRIST passed unnoticed by the multitude.
For to the worshippers during this time are
read the Hours, a collection of Psalms and
Prayers which were used by the early Christians
at the four chief times of the day. The first
hour, when, according to the reckoning of the
Church, the morning began; the third hour,
when the Holy SPIRIT descended; the sixth
hour, when the Saviour of the world was nailed
to the Cross; and the ninth hour, when He
gave up His Spirit.
As, for the Christians of to-day, owing to
lack of time and constant distraction, it is
impossible to use these devotions at the
appointed hours, they are joined together and
read one after the other.
Proceeding to the table of oblation, the priest

takes one of the little loaves of altar bread,
called prosphori, in order to separate the
I3
middle portion (of the upper part), on which is

the seal (or stamp) bearing the name of JESUS
CHRIST, as though representing by this action
the separating of the flesh of CHRIST from that
of the Holy Virgin.
Remembering that He
Who is born offered Himself in Sacrifice for
the whole world, the priest sees, as it were, in
the bread the Lamb brought for sacrifice, in
the spear with which he divides it the sacri.
ficial knife, which has the form of a spear in
remembrance of that with which the Body of

the Saviour was pierced upon the Cross.
His acts now are unaccompanied by the
words either of the Saviour Himself or of the
witnesses of what occurred at the time; neither
are his thoughts directed to that time of the
offering of the sacrificethat is still to come
in the latter part of the Liturgy, and towards
that which is to come he turns his thoughts
from afar.
Like the people of whom it is said that while
sitting in darkness they saw a great light, he
looks towards the Light yet to appear; as
Isaiah saw with the eagle-eye of prophetic
vision beyond that which was around him, that
which was to come ; so from this oblation the
priest looksprophetically to thesacrificial acts yet
to be made; and, uniting himself to the prophet,
he accompanies each act with the words of
C
14
prophecy, out of the darkness of the ages fore

telling the future miraculous Birth, Sacrifice,
and Death. Thrusting the spear into the right
side of the seal, he pronounces the words,
He was led as a sheep to the slaughter;
and when into the left side, and as a blame
less lamb dumb before her shearers, so He
opened not His mouth. Then, when thrusting
the spear into the top of the seal, he says, In
His humiliation His judgement was taken
away.
And finally, when into the lower part,
he pronounces the words of the prophet,
pondering deeply on the wondrous origin of
the Victim, And who shall declare His
generation?
Then raising with the spear
the middle part of the bread which has been
cut round, he repeats, For His life is taken
away from the earth; and cutting it cross
wise, he says, The Lamb of GoD is sacrificed,
which taketh away the sins of the world
for the life and salvation of the world.
He then thrusts the spear into the right side,
remembering, together with the slaying of the
victim, the piercing of the Redeemer's side

with the spear of the soldier who stood near
the Cross, and repeats, One of the soldiers
with a spear pierced His side, and forthwith
came thereout blood and water; and he that
saw it bare record, and his record is true.
I5
These words serve also as a sign to the deacon

to pour wine and water into the holy chalice.
The deacon, having gazed reverently on all the
actions of the priest, while repeating to him
self, Let us make our supplications to the
LORD, now pours wine and water into the
chalice, asking the blessing of the priest upon
the union.
Thus are the bread and wine prepared for
that which they are to become during the

subsequent great Mystery.
Then accord
ing to the ancient and holy custom of the

Primitive Church, the priest proceeds to take
portions from the other little loaves, in com
memoration of the living and the dead in order
to place them upon the same paten near the
(portion of) holy Bread which represents the
LORD Himself.
Taking in his hand the second prosphora, he

takes from it a portion in honour and remem
brance of our most Blessed Lady, the Mother
of GoD and ever.Virgin Mary, and places it on
the right side of the holy Bread, repeating the
prophetic words of the Psalm, Upon Thy
right hand did stand the queen in a vesture
of gold wrought about with divers colours.
Then he takes the third prosphora in com
memoration of the saints, and with the same
spear he separates from it nine portions in
16
MEDITATIONS
ON
THE DIVINE LITURGY
it.
fourth portion in commemoration of the holy

prelates, a fifth of the martyrs, a sixth of the
venerable and GoD-bearing fathers and mothers;
and thus forms the second row and rank of the
holy ones.
Then he separates a seventh
portion in commemoration of the wonder
workers, and unmercenaries, an eighth of
the progenitors of GoD, Joachim and Anna,
and of the saint of the day, a ninth in the
name of S. John Chrysostom, or of S. Basil,
the Great, according to which Liturgy is cele
brated on the day; and thus is formed the
third row and rank of the holy ones; and all
the nine portions are placed on the holy paten
near the holy Bread, on the left side of
Thus CHRIST appears among His own, He
Who inhabiteth the holy place becomes visible
among His holy ones. Then taking the fourth
prosphora for all the living, the priest takes
portions for all the orthodox episcopate,
from
for the most holy synod, and the patriarchs,
for the reigning emperor and all the imperial
family, and for
orthodox Christians, for those
pray for by name
he wishes
whom he
or
to
all
it
three rows of three in each. The first portion

in honour and remembrance of S. John Baptist,
the second of the prophets, the third of the
Apostles; and thus forms the first row and
rank of the holy ones. Then he separates a
17
has been asked to remember.

Then the priest
takes the fifth and last prosphora and separates
from it portions in commemoration of all the
dead, asking for the forgiveness of their sins,
beginning with the patriarchs,
tsars, the
founders of the Church in which he is officia
ting, for the bishop who ordained him, if already
deceased, down to the least Christian, separating
a portion for each one for whom he has been

asked to pray or whom he wishes to com
memorate.
And last of all he asks for himself
forgiveness for all, and likewise separates a
and all these portions
representing those who are to be remembered
during the celebration, the priest places on the
paten near the the same holy Bread, but below
Thus around this Bread that
the Lamb,
representing CHRIST Himself,
gathered His
is
is
it.
portion for himself;
of
of
at or
in
of
it
it
of
in
whole Church, both triumphant

heaven and
militant on earth. The Son
Man appears,
were, among men, for whose sake He
became incarnate, and was made Man. Taking
carefully gathers
the sponge, the priest with
the crumbs upon the paten. The portions
taken from the prosphori
remembrance
those who have brought them,
those for
whom they have been brought,
the end
the Liturgy after the Communion, are put into
the chalice with the prayer, Take away,
as
LORD, the sins of those here remembered, by

Thy precious Blood, with the prayers of Thy
saints.
Standing back from the table of oblation,
the priest bows as though he were reverencing
the very CHRIST Incarnate, and salutes, under
the form of the Bread lying upon the paten, the
appearing of the heavenly Bread upon earth,
giving homage by censing it while repeating
the prayer, Unto Thee, O CHRIST our GoD,
offer incense for an odour of spiritual

fragrance; which do Thou accept upon Thy
most heavenly altar, and pour forth upon us in
return the grace of Thine all-holy Spirit.
Then transporting himself in thought to the
time of the Nativity of CHRIST, and recalling
the past, the priest sees, as it were, in the
chapel of oblation, the mysterious cave wherein
the Saviour of the world willed to be born and
to lie. Censing the asterisk, or star-cover, and
placing it upon the paten, he sees in
were, the star which led the wise men
the
manger where lay the Divine Infant, and there
fore repeats the words, And the star came
and stood over where the young Child was.
Having censed the first veil, he covers with
the holy Bread with the paten, repeating the
King, and hath put on
Psalm, The LoRD
.; the Psalm which sings
glorious apparel
to
is
it
as
we
it,
do
it
18
I9
of the
marvellous goodness of the LORD.

Having censed the second veil, he covers with
it the holy chalice, repeating, Thy glory, O
CHRIST, hath filled the heavens, and the earth
is full of Thy praise. Then taking the larger
veil, called the holy aer, he covers with it both
the paten and the chalice together, calling
upon GoD to cover us under the shelter of His
wings, and standing back from the oblation,
he bows as the shepherds and kings bowed
before the Divine Infant, and censes the
chapel-cave,
representing
thus
the sweet
smelling incense and myrrh which were
brought together with the gold by the wise
men.
The deacon, as before, attentively accom
panies the priest, repeating at each act, Let
us make our supplication to the LoRD ! and

reminding him of each successive act, finally
taking from his hand the censer and reminding
him of the prayer that should be made to the
LORD for the gifts prepared for Him, with the
words, At the oblation of the holy gifts let
us make our supplications to the LORD, and
Although these
the priest begins the prayer.
gifts are, so far, only prepared for the offering
up, still, as they can now no longer be put to
any other use, the priest repeats the prayer in
anticipation of the acceptance of these gifts,
2d
for the coming offering, in these

words: O GOD, our GoD, Who didst send
forth the heavenly Bread, the nourishment of
the whole world, our LoRD and GoD JESUS
CHRIST, as a Saviour and Redeemer and Bene
factor, blessing and hallowing us; Thyself
bless this oblation, and receive it to Thy
altar; remember of Thy goodness

it,
heavenly
to
is
in
us
and love to men them that offered

and
them for whom they offered it; and keep
without condemnation
the Celebration of
Thy holy mysteries. For blessed and hallowed
Thy holy and glorious Name, FATHER, SoN,
ages
and Holy GHOST, now and ever, and
ages. Amen.
And after the prayer he
pronounces the dismissal
the end
the
office of oblation.
at
of
of
The deacon censes the offerings and then
of
to
of
in
of
the holy table round about

the form
cross, and meditating on the birth into the
world
Him Who was begotten
the FATHER
himself, In the
before all worlds, repeats
in
in
tomb bodily,
Hades spiritually,
Paradise
CHRIST, with
with the thief, while Thou wast,
the FATHER and the HOLY GHOST on the
throne,
GoD filling all things and incircum
script"; and goes out
the sanctuary holding
the censer,
salute all who are gathered
together for the holy feast
love, and
fill
to
of
to
of
as
prepared
the church with the sweet savour. This censing

is always performed at the beginning of the
service; as in the domestic life of all the
ancient peoples of the East every guest on
entering was offered ablution and perfume.
This custom was continued in the heavenly
feast, the Sacramental Supper, which bears
the name of the Liturgy.
Censing and bowing to all alike, rich and
poor, the deacon, as the servant of GOD, salutes
them all as the guests of the most gracious
to
to
it,
heavenly Host, he censes and bows also before

the icni, or representations of the saints, for
they also are guests come to the Sacramental
Feast, as in CHRIST all live and are not
Having filled the church with the
separated.
sweet savour, he returns to the sanctuary, and
puts the censer aside and
after again censing
goes up
the priest.
Both standing together
before the holy altar, the priest and the deacon
begin the
bow three times, and, preparing
to
be
us
S.
as
to
of
of
actual divine service

the Liturgy, call upon
the Holy SPIRIT, the Teacher and Leader
prayer.
pray
For we know not how
we
ought, says
Paul, but the SPIRIT Himself
maketh intercession
for
with groanings
Praying the Holy
which cannot
uttered.
purify them
SPIRIT
fill them, and filling
for their service, the priest and deacon recite
to
22
LITURGY
the hymn with which the angels greeted the
Nativity of JESUS CHRIST : Glory to God in

the highest, and on earth peace, good will
towards men.
Before this time (at the beginning of the

reading of the Hours), the curtain within the
royal gates is withdrawn, signifying in thought
the heavenly gates which open then when the
mind is raised to high and heavenly things.
Here the opening of the high gates after the
angels' hymn declares that not to all was re
vealed the birth of CHRIST, that it was known
only to the angels in heaven, to Mary and
Joseph, to the wise men who came to worship,
and was discerned from afar by the prophets.
The priest and the deacon repeat to them
selves, O LORD, open Thou my lips, and my
mouth shall show forth Thy praise.
The
priest kisses the book of the Gospels, the
deacon kisses the holy table, and by bowing
his head indicates the beginning of the Liturgy;
and, holding his stole with three fingers, he
says, It is time to sacrifice unto the LORD.
Bless, master. And the priest blesses him with
the words, Blessed be our GoD always, now
and ever, and unto ages of ages. The deacon,
meditating on the service which is before him,
in which he should be like an angel flying from
the altar to the people, and from the people to
THE OfFICE OF OBLATION
23
the altar, and gathering all into one spirit-be,

as it were, a holy inspiring power for the time of
the service, but feeling his unworthiness, and
the insufficiency in himself of spiritual purity,
humbly asks of the priest: Pray for me, holy
master! May the LoRD GoD remember thee
in His Kingdom, now and ever, and unto ages
of ages ! With raised head the deacon says

in a low voice, Amen, and goes out of the
sanctuary by the north door of the sacred
picture-screen,
or iconostasis, to the people,

and standing upon the ambon opposite the
royal gates, repeats again to himself: O LORD,
open Thou my lips, and my mouth shall show
forth Thy praise ! and turning towards the
sanctuary, cries in the hearing of all to the
priest : Bless, master !
From within the
holy place the priest answers, Blessed be the
kingdom of the FATHER, and of the SoN, and
of the Holy GHOST "; and the Liturgy is
continued.
NOTES
1.
The clergy usually have access to the
church by
door near the sanctuary (which

answers to the chancel, and is separated from
the rest of the church by the iconostasis, or
sacred picture-screen); so that they first meet
a
24
by
either side of
it,
when they are ready and the time has come to

begin the service, before vesting they enter the
body of the church from the sanctuary by the
north and south doors in the iconostasis, so as
to stand together on the ambon before the
middle or royal doors of the screen, and there
say the prayers of preparation secretly,
2. The clergy return to the sanctuary and
the chapel of oblation and vestry, which are on
so
in
or
of
3.
in
as
also
the north and south
royal
gates
the
are only opened for
ceremonial entrance and exit.
The royal gates do not fill
the whole
space
doorway
the entrance arch
the
iconostasis, and are often pierced,
that the
curtain,
silk
when drawn across from within,
seen above and below and through the
interstices.
doors,
is
in the sanctuary, or in a chapel near it; and
L. A.
PART
25
II
Zbe Liturgy of the Catecuntens
(Ibe Tliturgy of the

Catechumell3
THE second part of the Liturgy is called that
of the Catechumens.
As the first part, the
Oblation, answers to the beginning of the life
of CHRIST, His Nativity, revealed only to the
angels, and to a few people, His childhood and
continuance in mysterious retirement till the
time of His open appearance in the world; so
the second part answers to His life among men

to whom He taught the word of truth. It is
called the Liturgy of the Catechumens also
because, in the early times of Christianity,
there were admitted to it those who were only
preparing to become Christians, but had not
yet received holy baptism, and were still of the
Moreover, the
number of the catechumens.
form of the service, consisting of the reading
of the Epistle and Gospel, and the more
general prayers, is chiefly catechetical.
The
priest begins the Liturgy with the exclamation
from the sanctuary, Blessed be the kingdom
of the FATHER, and of the SoN, and of the
27
28
. As by the Incarnation of
the SoN the mystery of the Trinity became
known to the world, so the ascription to the
Holy Trinity goes before and illuminates the
beginning of each act, and the worshipper,
detaching himself from all beside, should from
HoLY GHOST.
the first rise in thought to the kingdom of the

most Holy Trinity.
The deacon standing on the ambon, facing
the royal gates, represents an angel inciting the
people to pray, and raising the stole, the figure
of an angel's wing, with three fingers, calls on
the congregation to join in the same prayers
in which, unchanged from the time of the
Apostles, the Church prays, beginning with the
prayer for peace, without which it is impossible
to pray. The assembled worshippers, signing
themselves with the cross, and striving to
attune their hearts like the responsive strings
of an instrument struck by the voice of the
deacon, exclaim in thought, together with the
choir singing, LoRD, have mercy.
Standing on the ambon, holding the prayer
stole, figuring the outspread wing of an angel
urging the people to pray, the deacon invokes
to prayer: for the peace that is from above,
and the salvation of our souls, for the peace of
whole world, the stability of the holy

Churches of GoD and the union of all, for the
the
THE LITURGY OF THE CATECHUMENS
29
to
or
of
be
in or
of
of
separate intercession, the congregation exclaims

(in spirit) together with the choir, LORD, have
of
of
In
mercy.
or of
to
of
as
to
to
in
us
to
to
of
to
token
the weakness
our
prayers, lacking spiritual purity and heavenly
life, the deacon, turning his gaze
the faces
the Mother
GoD and
the saints repre
screen, calls on
sented on the iconostasis,
the worshippers
remember those who, better
pray, and who now pray
than we, knew how
heaven, and
give ourselves and one
for
another, and all our life
CHRIST our GoD.
give themselves and
With the sincere desire
one another and all their lives to CHRIST the
LORD,
did those better than we, with the
of
Mother
GOD and the saints, the whole
Church exclaims, To Thee,
LoRD. The
O
is
of
or
it,
holy temple and for those who in faith, piety,

and the fear of GoD enter into
for the
sovereign, the Synod, the rulers spiritual and
temporal, for the council, for the army, for the
town, for the monastery
church where the
Liturgy
celebrated, for healthiness
air, for
plentifulness
the fruits
the earth, for
peaceful times, for them that voyage
journey,
captivity
the sick and the suffering, for those
spared
and for their salvation; that we may
from all tribulation, wrath, and necessity. And
joining all this comprehensive chain
prayer,
Litany,
called the great Ectenia,
each
30
MEDITATIONS
ON
THE DiviNE LITURGY
chain of prayer is completed by the priest with

the ascription of praise to the most Holy
Trinity, which like a uniting thread runs
through the whole Liturgy, beginning and
ending each act. The congregation answers
(by the choir) with the affirmation, Amen, so
be it. The deacon leaves the ambon, and the
chanting of the antiphons begins. The anti
phons are chants chosen from the Psalms,
prophetically setting forth the coming of the
SoN of GoD into the world, and are sung
alternately by the two parts of the choir on
either side. During the singing of the first
antiphon the priest prays secretly within the
sanctuary, the deacon stands in the attitude of
prayer before the eikon of the Saviour, holding
up the prayer-stole with three fingers. At the
end of the first antiphon the deacon returns
to the ambon and invokes the congregation in
the words, Again and again in peace let us
pray to the LoRD. The congregation responds,
LORD, have mercy.
Turning his
of the saints,
the deacon again exhorts to remembrance of
the Mother of GOD and of all the saints, and to
the offering of themselves, and one another,
and of their whole lives to GoD.
The choir, in the name of all the worshippers,
responds, To Thee, O Lord. With the three
gaze to the faces
31
fold ascription of praise the prayer ends. The

whole Church responds with the affirming
Amen; and the chanting of the second
antiphon begins. During the chanting of the
second antiphon the priest prays secretly
within the sanctuary.
The deacon again
stands in the attitude of prayer before the
picture of the Saviour. At the end he again
goes to the ambon, invoking by the words,
Again and again in peace let us pray to the
LORD. The congregation responds, LORD,
have mercy. The deacon exclaims, Defend,

preserve, pity, and protect us, O GoD, by Thy
grace.
The congregation responds, LORD,
have mercy.
Further: Commemorating our
most holy, undefiled, most blessed and glorious
Lady, the Birth-giver of GoD, and ever-Virgin
Mary, with all the saints, let us commend our
selves, and one another, and all our life to
CHRIST our God. The congregation responds,
To Thee,
The threefold ascription

The affirming Amen is
O LoRD.
the prayer.
exclaimed by the whole Church. The deacon
leaves the ambon; the priest within the
sanctuary prays secretly in these words: Thou,
Who hast given us grace at this time with one
accord to make our common supplication unto
Thee, and dost promise that, when two or
three are gathered together in Thy Name.
ends
32
Thou wilt grant their requests: fulfil now, O

LORD, the desires and petitions of Thy servants,
as may be most expedient for them; granting
us in this world knowledge of Thy truth, and,
in the world to come, life everlasting.
From the choir sound aloud, in the hearing
of all, the Beatitudes proclaimed by the Gospel

of CHRIST.
The congregation, with the cry
of the penitent thief to CHRIST upon the Cross,

Remember me, O LORD, when Thou comest
into Thy kingdom, repeats after the choir or

reader these words of the Saviour: Blessed
are the poor in spirit, for theirs is the kingdom
of heaven, i.e. blessed are the humble, they
who are not high-minded. Blessed are they
that mourn, for they shall be comforted, i.e.
blessed are they who mourn more for their
own imperfections and sins than for the injuries
and offences they receive.
Blessed are the meek, for they shall inherit
the earth, i.e. blessed are they who do not
nourish anger against any, all-forgiving, loving,
whose weapon is all-conquering meekness.
Blessed are they who do hunger and thirst
after righteousness, for they shall be filled,
i.e. blessed are they who hunger for heavenly
truth, thirsting to establish it first in them
selves.
Blessed are the merciful, for they shall obtain
THE LITURGY OF THE CATECHUMENs
33
mercy, i.e. blessed are they who have pity upon

every brother, seeing in each one who asks
help CHRIST Himself asking for him.

Blessed are the pure in heart, for they shall
see GoD, i.e. as in the pure mirror of still
water, undimmed by sand or mud, the clear
vault of heaven is reflected, so in the mirror of
a pure heart, unsullied by passion, there is
nothing earthly, and the image of GoD alone is
reflected in it.
Blessed are the peacemakers, for they shall
be called the children of GoD, i.e. blessed are
they who, like the SoN of GoD Himself coming
down to earth in order to bring peace into our
souls, bring peace and agreement into the
home, like true sons of GOD.
Blessed are they which are persecuted for
righteousness' sake, for theirs is the kingdom of
heaven, i.e. blessed are they who are perse
cuted for preaching and defending the truth,
not only with their lips, but by the worthiness
of their own life.
Blessed are ye when men shall revile you
and persecute you, and shall say all manner of
evil against you falsely for My sake. Rejoice
and be exceeding glad, for great is your re
ward in heavengreat, for their deserts are
threefold; first, that they were innocent and
pure; second, that being pure they were re
34
MEDITATIONS
ON
THE DIVINE LITURGY
viled; third, that being reviled they rejoiced
to suffer for CHRIST.
feelingly repeats these

words of the Saviour, declaring who may await
and hope for eternal life in the world to come,
and who are the true heirs and sharers of the
heavenly kingdom.
Here the royal gates are
solemnly opened, as it were the gate of the
kingdom of heaven itself; and before the eyes
of the worshippers stands revealed the shining
altar, like the habitation of the glory of GoD
and the seat of heavenly wisdom whence flows
out to us the knowledge of the truth and the
proclamation of eternal life.
Approaching the altar, the priest and deacon
take from it the Book of the Gospels and carry
it forth to the people, not through the royal
gates, but through the side-door, in remem
brance of the door of the side-room out of
which, in primitive times, books were carried
to the middle of the church to be read.
The congregation look upon the Book of the
Gospels, carried by the humble ministers of the
church, as upon the Saviour Himself coming
forth for the first time for the work of divine
preaching.
He comes through the narrow
north door, as though unknown, into the midst
of the temple, in order, having been seen by
all, to return to the holy place through the
The
congregation
THE LITURGY OF THE CATECHUMENs
35
royal gates.
The sacred ministers stand in
the midst of the church (before the screen)
with bowed heads. The priest prays secretly
that He Who has established in heaven the
ranks of angels and the heavenly hosts for the
service of His glory would now bid these
powers and spirits who serve with us to accom
plish together with us the entrance into the
holy place; and the deacon, indicating the
royal gates with the prayer stole, says, Bless,
master, the holy entrance. Blessed be the
entrance of Thy saints always, now and ever,
and unto ages of ages, exclaims the priest.
Having held the Book of the Gospels for him

to kiss, the deacon carries it into the sanctuary,
but pauses between the royal gates, and raising

it in his hands, exclaims, Wisdom! thus indi
cating the wisdom shown to the world through
the proclamation of the Gospel, and after this
he cries: Stand ! by which he exhorts all to
stand reverently.
The congregation with up
lifted mind, exclaims with the choir, O come,
let us worship and fall down before CHRIST.
Save, O SoN of GoD, Who art wonderful in
the saints (on Sunday, Who art risen from the
dead), us who sing unto Thee. Alleluia.
In Hebrew Alleluia means praise be to
God, and indicates the approach or the
appearance of God. This word is used every
36
time when by solemn act the LoRD Himself

appears to the people under the figure of the
Book of the Gospels, or in the holy gifts
(sacred elements).
The Book of the Gospels,
which proclaims the word of life, is laid upon
the altar.
The choir sings either the anthem
in honour of the festival or a hymn to the

honour of the saint commemorated by the
on the day, in that he resembled

those spoken of by CHRIST in the Beatitudes
which have been read, and by the example
of his own life showed how, in following
CHRIST, to rise to life eternal.
After the tro
parion, or hymn, comes the time for the trisa
gion. The deacon, having asked the priest's
Church
blessing, appears between the royal gates,

and by raising the orarion gives the sign to
the choir.
The trisagion consists of the three
fold cry to GoD : Holy GoD, Holy and
Mighty, Holy and Immortal, have mercy upon
us! sounds through the whole church. Thrice
the choir repeats the hymn, that it may
resound in the hearing of all.
The priest
secretly within the sanctuary prays for the
acceptance of the trisagion, thrice bows before
the altar, and thrice repeats to himself, Holy
GoD, Holy and Mighty, Holy and Immortal,

have mercy upon us! And together with him
the deacon thrice repeats to himself the hymn of
37
to
of
to
of
to
of
it.
as
the trisagion, and with him thrice bows before

the altar. After the threefold reverence the priest
retires to the high place, as into the depth of
the knowledge of GoD, whence flowed forth to
us the mystery of the Most Holy Trinity,
repeating, Blessed be He that cometh in the
Name of the LORD. Not without trembling
does the priest tread the steps of the high
place, and at the words of the deacon, Bless,
master, the high throne,
he proclaims:
Blessed art Thou upon the throne of Thy
glory Who sittest upon the Cherubim, now
and ever, and unto ages of ages. But during
the reading of the Epistle the priest sits not
upon the high seat, which is reserved for the
bishop, but at one side of
Thence,
an
Apostle
GoD, with his face
the people, he
directs the attention
the reading
the
Apostolic Epistle.
The reader, holding the
Book
the Epistles, advances
the middle
the church (below the ambon). The deacon
calls upon all present,
the words, Let
attend. The priest, from the depth
the
sanctuary, sends the reader and the congre
of
in
us
of
as
of
by
gation the wish

peace. The congregation
responds
the same; but
his service
spiritual, like the service
should
the
Apostles, who spoke not their own words, but
by
whose lips were moved
of
be
the
Holy SPIRIT,
E.
38
they
not Peace be with thee, but

And with thy spirit. The deacon exclaims,
Wisdom ! Loudly and expressively, so that
each word should be heard by all, the reader
Carefully, with receptive heart, with
begins.
seeking soul, with the reason examining the
inner meaning of what is read, the congre
gation attends; for the reading of the Epistle
serves as a kind of step or ladder to the fol
lowing reading of the Gospel.
When the
say
reader has ended the priest exclaims from the

sanctuary, Peace be with thee. The reader
responds, And with thy spirit. The deacon
again exclaims, Wisdom ! From the choir
sounds the Alleluia, which announces the
approach of the LoRD Who comes to speak
to the people in the words of the Gospel.
But before it begins, the deacon, with the
censer in his hand, comes to fill the church
with the sweet fragrance for the reception of
the LORD ; recalling by the censing the purity
of soul with which we should attend to the
fragrant words of the Gospel.
The priest in the sanctuary prays secretly that
the light of the knowledge of GoD might shine

into our hearts, and that the eyes of our mind
might be opened to the understanding of the
preaching of the Gospel. For the shining of
that light into their hearts the congregation
prays
inwardly
while
preparing
39
to
listen.
Having asked the blessing of the priest, and
received from him the commendation, May
GoD, through the intercessions of the holy,
glorious, and all-laudable Apostle and Evan
gelist AV, grant utterance with great power
unto thee who proclaimest the good tidings,
unto the fulfilment of the Gospel of His
beloved SoN, our LoRD JESUS CHRIST. The
deacon proceeds to the ambon, a standard
light being carried before him, signifying the
all-illuminating Light of CHRIST before which
went the witness-bearer of the Light, the Fore

runner of the LORD.
The priest in the
sanctuary exclaims, Wisdom.
Stand up.
Let us hear the holy Gospel.
Peace
be with
responds, And with thy

spirit. The deacon begins the reading.
Reverently bowing their heads, and attend
ing to the reading of the Gospel from the
all.
The choir
ambon, as to CHRIST Himself speaking the

Beatitudes from the Mount, all strive to
receive into their hearts the seed of the holy
Word, which the heavenly Sower sows by the
mouth of the ministernot into hearts likened
by the Saviour to the earth by the wayside, on
which, though the seed fall, yet it is devoured
by birdsflying thoughts of evil; not into

hearts which He likens to stony ground,
in at
in
in
in
so
to
at
at
to
it
so
its
covered by no depth of earthwhich, though

they gladly receive the Word, yet let it not
take rootfor there is no depth of heart;
neither into hearts which He likens to waste
land covered by thornsin which, though the
seed spring up, yet it is soon choked by the
thorns which grow up with itthe worldly
cares and troubles, the innumerable distrac
tions of the earthly, corruptible life, with
deceptive pleasures, which hinder the young
growth
that
bears no seed; but, into
good
receptive hearts, which He likens
ground, bringing forth fruit, some thirty, some
hundredfold, which, after
sixty, and some
leaving the church, cultivate what they have
received,
home,
service,
the family,
leisure,
work and
conversation and
solitude.
Each faithful soul strives to be both
the hearer and the doer whom the Saviour
likens
the wise man who built his house
that,
not upon the sand, but on the rock,
though, on leaving the church, the rain and
many cares may fall upon him, yet
storm
of
of
in
to
to
to
of
as
his spiritual house stands firm

fortress
upon the rock. At the end
the reading, the
priest from the sanctuary proclaims
the
deacon, Peace
thee who evangelizest.
Having been found worthy
hear the holy
Gospel, all present,
heart,
thankfulness
be
4o
spirit) together with the choir,

Glory be to Thee, O LoRD ; glory be to
Thee. Standing between the royal gates, the
priest receives the Book of the Gospels from
the deacon, and places it upon the altar, even
as the Word coming forth from GoD, and
returning to Him. The sanctuary, represent
ing the heavenly places, is now hidden from
sight; the royal gates are closed, signifying that
there is no other door into the kingdom of
heaven but that opened by JESUS CHRIST
exclaim
41
(in
He said,
am the Door.
Here
usually, in the early times of Christianity, was
the place of the sermon, the interpretation
and explanation of the foregoing Gospel. But
as in these days the sermon is often founded
on other texts, and therefore does not always
serve to explain the Gospelit is placed at the
end, so as not to disturb the ordered sequence
when
of the Liturgy.
Representing an angel exhorting the people

to pray, the deacon goes to the ambon to call
on the congregation to pray more heartily and
fervently: Let us all say from our whole
soul, and with our whole mind let us say,
exclaims the deacon, raising the prayer-stole.
Those present respond, LoRD, have mercy.
Emphasizing the prayer by a threefold petition
for mercy, the deacon again exhorts to pray
of
of
of
to
is
an
if,
for all men of whatever rank or calling,

beginning with those placed highest, where it
is hardest for man, where are the greatest
hindrances, and his need of GoD's help is the
greatest. All present, knowing how much the
welfare
of the many depends upon the
honourable fulfilment of their duties by those
in authority, pray for them with special fervour,
exclaiming, not once, LORD, have mercy,
but thrice.
The whole chain of these petitions is called
the increased Litany, or the Litany of Fervent
Supplication.
And the priest within the
sanctuary, before the altar, prays for the
acceptance of this Litany, and his prayer is
called that of fervent petition. And
on this
day,
offering
made for the departed,
then, after the increased Litany comes the
Litany for those who have fallen asleep.
Holding the orarion, the deacon exhorts
pray
for the repose
the souls
the servants
GoD, who are named, that GoD would grant
them forgiveness for every transgression, volun
involuntary, and would bring their souls
tary
there where the righteous rest.
Here each
one present remembers all those near
his
heart who have fallen asleep, and repeats
himself thrice after each petition
the
deacon, LORD, have mercy, praying fer
of
to
to
or
42
43
vently for those dear to him, and for all

departed Christians.
The mercies of GoD,
the kingdom of heaven, and the remission of
their sins, let us entreat of CHRIST, our
King and GoD, exclaims the
Immortal
deacon. The congregation responds (in spirit)
with the choir singing, Grant, O LORD.
And the priest within the sanctuary prays that
He Who hath overcome death and given life
unto the world, Himself would grant rest to
His departed servants in a place of light,
a place of bliss, a place of refreshment,
whence pain, sorrow, and sighing flee away;

and, having asked for them forgiveness for all
their sins, exclaims aloud, For Thou art the
Resurrection, and the Life, and the Repose of
Thy sleeping servants, and to Thee we ascribe
glory with Thy FATHER, Who is from ever

lasting, and Thy most holy, good, and life
giving Spirit, now and ever, and unto ages of
ages. The choir responds with the affirming,
Amen.
The deacon begins the Litany of
Although there are now

the catechumens.
seldom unbaptized persons, and such as are
counted catechumens, yet each one present,
reflecting how far he is in faith and deed
from the believers in the early days of
Christianity, who were found worthy to be
present at the feast of love; how he, it may
44
taught of CHRIST, but has

not taken Him into his very life; only
hears His words, but does not do them, his
be
said, is only
faith still cold, and the fire of all-forgiving

love to his brother, which melts the hard
ness of the soul, still wanting; thinking of
all this, he contritely places himself among
the number of the catechumens, and at the
call of the deacon, Catechumens, pray ye to
the LoRD, from the depth of a contrite heart,
LoRD, have mercy. Ye faith

ful, cries the deacon, let us pray for the
responds,
catechumens, that the LORD may have mercy

upon them ; may teach them the word of
truth; may reveal to them the Gospel of
righteousness; may unite them to His Holy,
Catholic, and Apostolic Church.
Save them,
have mercy upon them, help them and keep
them, O LoRD, by Thy grace.
And the
faithful, knowing how little they are worthy
of the name, while they pray for the cate
chumens, pray also for themselves, and to each
separate invocation of the deacon contritely
repeat after the choir, LORD, have mercy.
The deacon exclaims, Catechumens, bow
your heads to the LORD. All bow their heads,
repeating inwardly in their hearts, together
with the choir singing, To Thee, O LoRD.

The priest secretly prays for the catechumens,
45
and for those whose humility of spirit places

them among the catechumens.
His prayer is
in these words: O LORD, our GoD, Who
dwellest on high, and beholdest the humble,
Who didst send forth the salvation of the race
of man, Thine only-begotten SoN, our GoD
and LORD, JESUS CHRIST, look down upon
Thy
the catechumens, who have

bowed their necks unto Thee ; and make
them worthy in due season, of the laver of
regeneration, of the forgiveness of sins, of the
servants
robe of immortality; unite them to Thy Holy,

Catholic, and Apostolic Church; and number
them together with Thine elect flock. [And
aloud.]
That they also, together with us,
may glorify Thy honourable and majestic
Name, FATHER, SON, and HoLY GHOST, now
and ever, and to ages of ages.
From the
sounds,
choir
Amen. As a reminder that
the moment has come when, of old, the
catechumens were led out of the church, the
deacon exclaims loudly, Let all the cate
chumens depart; and again, raising his voice,
he exclaims, Ye catechumens, depart; and
a third time, Ye catechumens, depart ; let
not any of the catechumens, but only the faith
ful remain; again and again, in peace let us pray
to the LORD.
At these words all fear who
feel their unworthiness, crying in thought to
46
CHRIST Himself, Who drove out of the

Temple of God the lawless dealers and shame
less traders who turned His holy house into
a mart; each one present strives to drive from
the temple of his soul the carnal man, the
catechumen, unfit to be present at the holy
act, and cries to CHRIST Himself that He
would make him a clean heart, make him
faithful, counted among the chosen flock,
of whom the Apostle said, A holy nation,
a peculiar people; lively stones in a spiritual
housereckoned among the true believers
who were present at the Liturgy in the first
days of Christianity, whose countenances look
Looking
upon Him from the iconostasis.
upon them all, he calls upon them for help, as
brethren praying now in heaven, that by their
prayers they might stir up in him the true
believer, for the most holy act is about to take
place.
The Liturgy of the Faithful begins.
PART
47
III
(Ibe Liturgy of the jfaitbful
(Ibe liturgy of the jaitbful

WITHIN the closed sanctuary the priest spreads
out on the holy altar the antiminsion, or

corporal, a silken cloth bearing the represen
tation of the burial of the Saviour.
The
antiminsion contains holy relics, and upon
it are to be placed the holy Bread and cup of
Wine mixed with water, prepared by the priest
on the table of oblation, which are now
brought ceremonially in the sight of all the
faithful.
The antiminsion recalls the time of the
persecution of Christians, when the Church
had no abiding-place and could not transport
an altar.
The use of this cloth containing
portions of relics was then begun, and it has
been continued in token that the Church of
CHRIST is not confined to any exclusive
building, town or place, but like a ship is
carried above the waves of the world, no
where casting her anchor, being anchored in
heaven.
Having opened out
officiating priest
the antiminsion, the

stands before the altar as
F
49
59
MEDITATIONS on THE DIVINE LITURGY
though
for the first time, and as
if
he were
only now preparing to begin the actual service,

and only now began the real prayer of the
faithful.
falls down before the altar, and in two prayers

of the faithful prays for his own purifying,
that he may be worthy uncondemned to stand
before the holy altar and offer the sacrifice
with the witness of a clear conscience.
And
the deacon, standing on the ambon in the
midst of the church, holding up the prayer
stole with the three fingers, invokes all the
faithful to make the same prayers with which
the Liturgy of the Catechumens began.
it ;
of of
in
of
of
of
of
all
Striving to attune their hearts to the harmony

of peace, now still more necessary,
the
LORD,
exclaim,
mercy,
faithful
have
and
still more fervently pray for the peace from
above and the salvation
their souls; for the
peace
the whole world, the stability
the
holy Churches
GoD, and the unity
all
for the holy temple, and for those who enter
faith, grace, and the fear
GoD for preser
vation from all grief, wrath, and necessity;
crying more earnestly
their hearts, LORD,
in
have mercy.
indicating
The deacon exclaims, Wisdom
that the same Wisdom, the same eternal SoN
Still within the closed sanctuary the priest
THE LITURGY OF THE FAITH FUL
of GoD Who came forth under the figure of

the Gospel, to sow the Word of life, will now
be brought forth under the form of holy Bread,
as offered up in sacrifice for the whole world.
Moved by this reminder, the worshippers direct
their thoughts to the approaching high sacer
dotal act, and the priest before the altar says
this great prayer: None is worthy among them
that are bound with fleshly desires and pleasures
to approach Thee, nor to draw near, nor to
sacrifice unto Thee, King of Glory; for to

minister to Thee is great and fearful, even to
the heavenly powers themselves. Yet through
Thine ineffable and measureless love, Thou
didst unchangeably and immutably become
Man, and didst take the title of our High
Priest, and didst give to us the hierurgy of this
liturgic and unbloody sacrifice, as being LORD
of all; for Thou only, O LoRD, our GoD, rulest
over things in heaven and things on earth,
Who sittest upon the cherubic throne, LoRD
of Seraphim, and King of Israel, only holy and
importun
resting in the holies.
On Thee
ately call, that art only good and ready to
hear, look upon me, a sinner, and Thine un
worthy servant, and cleanse my soul and heart
from an evil conscience; and strengthen, with
the might of Thy Holy GHost, me that have
been endued with the grace of the priesthood,
52
MEDITATIONs on THE DIVINE LITURGY
that I may stand by this Thy holy altar, and

sacrifice Thy holy and spotless Body and
precious Blood. For Thee approach, bowing
my neck, and pray of Thee, Turn not Thy face
away from me, nor reject me from the number
of Thy sons; but condescend that these gifts
may be offered to Thee by me, a sinner, and
Thine unworthy servant.
For Thou art He
that offerest, and art offered, and receivest, and

art distributed, CHRIST our GoD ; and to Thee
we ascribe glory, together with Thy FATHER,
Who is from everlasting, and Thine all-holy
and good and life-giving Spirit, now and ever,
and unto ages of ages.
The royal
gates are opened before this prayer,

and the priest is seen praying with uplifted
hands.
The deacon, with the censer in his
hand, comes forth to prepare the way for the

King of All, and by the abundant incense,
rising in a cloud of sweet savour, through which
are borne the holy gifts, to remind all that they
should direct their prayer like incense unto
the LORD, that all being, in the words of the
Apostle, a sweet savour to CHRIST, might
remember
that they should be pure
as
Cherubim in order to receive the LORD. The
choir begins, in the name of the whole Church,
the so-called cherubic hymn, Let us who
mystically represent the Cherubim, and sing
53
the thrice-holy hymn to the quickening Trinity,

now lay aside all worldly cares, that we may
receive the King of Glory invisibly attended
by the angelic orders.
Alleluia, Alleluia,
Alleluia.
This Alleluia is the actual cherubic hymn, for
according to the holy Scriptures the Cherubim

praise the LoRD in this cry.
For the under
standing of this hymn it should be known that
among the ancient Romans it was the custom
that the newly-chosen emperor should be
carried forth to the people, surrounded by the
legions, on a shield, upheld by spears and over
hung by many spears and standards amid loud
cries of Long live the emperor! and that
this hymn was composed by one of the
emperors of old, who bowed down with all his
earthly grandeur before the Majesty of the
King of All Who is borne in by legions of the
heavenly host.
Meanwhile, the priest and the deacon, re

peating inwardly to themselves the same
cherubic hymn, approach the prothesis at the
side, where the oblation was performed.
Drawing near to the gifts covered with the
veil or aer, the deacon says, Take up, master.
The priest removes the veil, places it on the
deacon's left shoulder, and says, Lift up
your
hands
in the sanctuary and bless the
54
LoRD. Then he takes the paten with the

Lamb and places it on the deacon's head, and
himself takes the holy chalice, and, preceded
by a candle or lamp, they go forth through the
north door to the people.
If
the celebration takes place in a cathedral,

with several priests, one carries the chalice,
another the holy cross, the third the holy
spoon, with which the faithful are communi
cated, the fourth the spear; in a word, almost
all the objects used during the holy sacrifice
are brought forth, even the sponge with which
the crumbs of holy Bread are gathered on
the paten, and which represents the sponge
steeped in vinegar and gall, from which men
gave their Creator to drink.
The choir, having sung the first part of the
cherubic hymn, keeps silence for a while, and
in the likeness of the heavenly powers appears
the solemn procession of the sacred ministers,
which is called the great entrance.
At the
King
All,
sight of the
of
carried under the
humble guise of the Lamb lying on the paten,
as on a shield, surrounded by the instruments
of His earthly Passion, like the spears of the
heavenly host, all bow their heads, and pray
in the words of the thief upon the cross,
Remember me, O LORD, when Thou comest
into Thy kingdom.
55
The procession pauses in the midst of the
temple (before
people).
the
iconostasis,
facing the
The Church devotes this special moment

to the remembrance before the LORD of all
Christians, beginning with those whose obliga
tions are the most difficult and sacred, upon

the fulfilment of which depends the welfare
of all, and the salvation of their own souls,
and ending with the words, You and all
orthodox Christians may the LORD GoD re
member in His kingdom, always, now and
ever, and to ages of ages.
The singers conclude their touching chant
That we may receive the

King of Glory . . .; thrice repeating the
from
the words,
cherubic cry of Alleluia, which announces

and accompanies this mystical progress of the
King of Kings and LORD of Lords to His
voluntary Passion and Death for the salvation
of the world.
procession enters the royal gates.

Entering the sanctuary first, the deacon, stand
ing on the right side, meets the priest with the
words, The LoRD GoD remember thy priest
hood in His kingdom. The priest responds,
The LORD GoD remember thy holy diaconate
in His kingdom, always, now and ever, and to
ages of ages; and places the holy chalice and
The
56
the Bread representing the Body of CHRIST

on the altar as in a grave.
The royal gates are closed, as it were the
gates of the tomb of the LoRD ; the curtain
behind them is drawn, as it were a watch set
before the tomb.
The priest takes the holy
paten from the (kneeling) deacon's head, as it
Body of CHRIST taken from the

Cross, and places it upon the outspread cor
poral as upon a winding-sheet, accompanying
this act by the words, Joseph, the honourable
(councillor), took Thy spotless Body from the
Cross, and wrapped it in clean linen with
spices, and with funeral rites placed it in a new
tomb. And remembering the omnipresence
of Him Who now lies before him in the grave,
repeats to himself, In the grave bodily, in
Hades spiritually, as GoD with the thief in
Paradise as on a throne, wast Thou, O
CHRIST, with the FATHER and the Holy
GHOST, Who art infinite and fillest all
things.
And remembering the glory with
which the grave was filled, he repeats to him
self, How life-giving, how more beautiful
than Paradise, and verily more splendid than
any royal chamber is Thy tomb, O CHRIST,
the Fountain of our resurrection. And taking
the veil from the paten and chalice, and (from
the deacon's shoulder) the aer, which now
were the
57
represents, not the swaddling-clothes in which

the Infant JESUS was wrapped, but the grave
clothes in which His Body was laid, he again
covers the paten and chalice with them, re
peating, Joseph, the honourable (councillor)
. . . Then taking the censer from the deacon,
he censes the holy gifts, and preparing for the
approaching sacrifice, he repeats to himself the
words of the prophet David, O be favourable
and gracious unto Sion, build Thou the walls of
Jerusalem. Then shalt Thou be pleased with
the burnt offerings and oblations, then shall
they offer young bullocks upon Thine altar.
For except God Himself build the walls of
Jerusalem, and therewith shield our souls from

all carnal devices, we are unable to offer Him
either gifts or sacrifices, and the flame of
spiritual prayer cannot rise on high, but is
wafted about by straying thoughts, the attacks
of passion, and the storm of mental dis
quietude.
Praying for his purifying for the approaching
sacrifice, the priest returns the censer to the

deacon, and bowing his head, says, Remember
me, brother and fellow minister. The LoRD
GoD remember thy priesthood in His kingdom,
replies the deacon; and in his turn reflecting
on his unworthiness, he bows his head, and
holding up the orarion in his hand, says, Pray
58
LITURGY
for me, holy master. The priest replies, The

HoLY GHOST shall come upon thee, and the
power of the highest shall overshadow thee.
The deacon says, The same Spirit shall be
fellow minister with us all the days of our life.
And, filled with the consciousness of his un
worthiness, the deacon continues, Remember
me, holy master.
The priest replies, The
LoRD GoD remember thee in His kingdom,

always, now and ever, and to ages of ages.
The deacon exclaims, Amen, and having
kissed the priest's hand he goes out of the
north door to call upon all present to pray for
the holy gifts that have been brought forth.

Standing on the ambon, facing the royal gates,
and holding up the orarion with the three
fingers of the right hand, like the raised wing
of an angel urging to prayer, the deacon offers

a chain of suffrages unlike the former one.
Beginning with the exhortation to pray for the

gifts which have been brought to the altar, he
goes on to such petitions as only the faithful
dwelling in CHRIST can make to the LORD.
That the whole day may be perfect, holy,
peaceful, and without sin, let us ask of the
LoRD, exclaims the deacon. And praying for
such a day, the congregation, joining with the
choir, cry from their hearts, Grant, O LoRD.
The angel of peace, faithful guide, guardian of
our souls and bodies, let
59
us
all
of the LORD.
exclaim, Grant,
And praying thus
LoRD.
Pardon and remission of our sins and our
us ask
the LoRD.
Feel
exclaim, Grant,
LORD. Things that are good and profitable
for our souls and peace
the world, let
ask
good
the LORD. And praying for
that
and profitable for their souls, and for that
which
most necessary for the world, still
more fervently the worshippers exclaim, Grant,
LoRD. That we may accomplish the re
peace and penitence
mainder
our lives
us
is
all
to
is
of
in
of
as
at
or
of
to
is
us
of
ask
the LORD. Praying for this
Christian,
for what
most
be desired for
the congregation exclaims, Grant,
LORD.
Christian ends
our lives, without pain
good defence
shame, peaceful, and
the
let
us
fearful tribunal let

ask from CHRIST. Join
ing
one cry the whole congregation utters
the prayer, Grant,
LoRD. Turning his
bodily and spiritual gaze towards the representa
tions
the saints, the deacon exclaims, Com
memorating our most holy, most pure, most
blessed and glorious Lady the Birth-giver
GoD, and ever-Virgin Mary, together with all
the saints, let
commend ourselves, and one
another, and all our life
CHRIST our GoD.
And with the sincere desire, like the Mother
of
to
us
of
of
in
all
of
transgressions, let
ask
ingly praying for forgiveness
MEDITATIONS
ON
THE DIVINE LITURGY
GoD and the saints, to give themselves, and

one another to CHRIST the LORD, all cry, To
Thee, O LoRD. The Ectenia, or Litany, is
concluded by the exclamation of the priest.
At the conclusion of the prayer of Oblation,
said secretly as follows, LORD, GoD Almighty,
only Holy, Who receivest the sacrifice of praise
from them that call upon Thee with their
whole heart, receive also the supplication of us
sinners, and cause it to approach to Thy holy
altar, and enable us to present gifts to Thee,
and spiritual sacrifices for our sins, and for the
errors of the people; and cause us to find grace
in Thy sight, that this our sacrifice may be
acceptable unto Thee, and that the good Spirit
of Thy grace may tabernacle upon us and upon
these gifts presented unto Thee, and upon all Thy
people: the priest exclaims aloud, Through
the mercies of Thine only-begotten SoN, with
Whom Thou art to be blessed, and with the all
holy and good and quickening Spirit, now and
ever, and to ages of ages. From the choir re
sounds, Amen. The sanctuary is still closed.
The priest has not yet begun the offering of the
sacrifice.
There is still much to come first.
The priest prepares to recall the sacramental
as
be
supper.
The sanctuary now represents the
upper room where it took place; the holy altar,
the table;
the worshippers should
the
all
6o
6I
disciples who were there assembled.

From the
depths of the sanctuary the priest sends the
congregation the salutation of the Saviour
Himself, Peace be with all. He is answered,
And with thy spirit.
Standing on the ambon, the deacon, as in
the time of the early Christians, exhorts all to
mutual love, in the words, Let us love one
another, that we may with one mind confess
. . .
The appeal of the deacon is continued
and concluded by the choir in the words,
The FATHER, and the SON, and the HoLY
GHOST, the consubstantial and undivided
Trinity. For without love to one another we
cannot love Him Who alone is love, perfect
and complete.
Thrice the priest bows within
the sanctuary, repeating to himself secretly,
will love Thee, O LoRD, my Strength; the
LORD is my stony Rock and my Defence;
and kisses the holy paten and chalice covered
by the veil, and the edge of the holy table;
and however many priests are serving with
him each one does the same, and then they
kiss one another's hand.
The senior priest
all
among
is
as
at
as
is
CHRIST
is
us.
The others
respond, He
and will be. And also the
many
deacons
are present, each kisses
upon
his orarion
the place where the cross
says,
it,
and then each other's shoulder while repeat

G
in
in
of
to
to
If
at
of
in
is
he
of
of
be
go
to
he
be
is
is
all
ing the same words.

In former times all
present kissed one another; the men kissing
the men, and the women the women; some
saying, CHRIST is among us; and others
answering, He is and will be. And there
fore now each one present calling to mind all
Christians, not only those in the church, but
those absent; not only those near to his heart,
but those estranged from him, hastening to be
reconciled to those towards whom he has felt
hatred, dislike or displeasure, he embraces
thought,
repeating inwardly,
them
among us; and answering
CHRIST
their name; He
and will be. For without
this
will
dead
all the subsequent
sacred act according
the words
CHRIST
Himself, Leave there thy gift before the altar
thy way; first
thy
and
reconciled
brother, and then come and offer thy gift.
CHRIST,
And the words
the Apostle
man say,
love GoD, and hateth his brother,
he
liar: for
who loveth not his brother,
whom he hath seen, cannot love GoD Whom
he hath not seen.
Standing on the ambon, holding the orarion,
the deacon addresses the congregation
the
warning, The doors, the doors.
exclamation
In former times this was addressed to the door
keepers standing
the entrance, that none
62
63
might enter who had not the right to be present

at the Liturgy of the faithful; at the present time
it is meant for the congregation, that they might
keep the doors of their hearts, in which, accord
ing to the voice of the Church, love belongs
so that into the inner sanctuary of the soul no
spirit of enmity may enter; but the doors of
their lips and ears be opened to the recitation
of the symbol of the Faith, in token of which
the curtain behind the royal gates is withdrawn,
figuring the heavenly gates open then when
the attention is directed to the highest mys
teries. The deacon calls upon the congregation
to listen to the Creed in the words, Let us
attend in wisdom. The singers in firm, strong
tones, more like speaking, repeat expressively
and loudly,
believe in one GoD, the FATHER
Almighty, Maker of heaven and earth, and of
all things visible and invisible: And in one
LoRD JESUS CHRIST, the only-begotten SoN
of GoD, begotten of His FATHER before all
worlds. Light of Light, Very God of very
GOD, Begotten, not made, Being of one sub
stance with the FATHER, By Whom all things
were made : Who for us men, and for our
salvation came down from heaven, And was
by the Holy GHOST of the Virgin
Mary, And was made Man, And was crucified
also for us under Pontius Pilate. He suffered
incarnate
and was buried, And the third day he rose again

according to the Scriptures, And ascended into
heaven, And sitteth on the right hand of the
FATHER. And he shall come again with glory
to judge both the quick and the dead: Whose
kingdom shall have no end. And I believe in
the HoLY GHOST, The LoRD and Giver of life,
Who proceedeth from the FATHER.
Who
with the FATHER and the SON together is

worshipped and glorified, Who spake by the
to
as
us to
of
in
to
in
us
or
to
it of
of
in
it.
Prophets. In One Holy Catholic and Apos

tolic Church.
I acknowledge one Baptism
for the remission of sins. And I look for the
Resurrection of the dead, And the life of the
world to come.
Amen.
In firm, strong
tones, impressing every word upon the heart,
the choir chants this Creed, and each one
Strong
repeats the words after
heart and
mind, the priest before the holy altar, which
represents the holy table
the Sacramental
Supper, repeats
himself the Symbol
the
Faith, and all serving with him repeat
themselves, while waving the holy aer
veil
over the holy gifts. With firm step the deacon
comes forth and exclaims, Stand we well,
stand we with fear; let
attend
offer the
holy oblation
peace: i.e., Let
stand,
behoves man
stand before GOD,
fear and
trembling, and yet with the manly courage
it
64
65
of
to
of
it
in
or
it
it,
a mind that praises GoD with the recovered

harmony of peace in the heart, without which
it is impossible to aspire to GoD. In answer
to this appeal, the whole Church, bringing in
sacrifice the praise of the lips and the unction
of the heart, repeats after the choir : The
mercy of peace, the sacrifice of praise. Mean
while, the priest within the sanctuary removes
the veil from the holy Gifts, kisses
and lays
aside.
And the deacon, entering the sanc
ripidion,
tuary, and taking
his hand the fan
reverently fans the elements.
with
Preparing
perform the Sacrament
Communion, the priest sends the people from
within the sanctuary the Apostolic salutation,
The grace
our LoRD JESUS CHRIST, and
exclaims:
Lift
to
is
in
or
of
be
of
the love
God the FATHER, and the fellowship
the Holy GHOST
with you all. And all
respond, And with thy spirit.
And the
sanctuary, which before represented the manger
cave where CHRIST was born, now becomes
the upper room
which was prepared the Last
Supper. The altar, which represented the tomb,
now the table and not the grave. The priest
is
And each
the temple, remembering what

accomplishedthat
about
this
moment the Lamb of GoD comes
be sacri
ficed for him; that the precious Blood
the
in
at
of
to
one standing
we up our hearts.
be
66
MEDITATIONS
to
GoD the FATHER before the

bread
the mystical Supper, the
Let
give thanks unto the

LoRD. The choir responds: It
meet and
right
worship the FATHER, and the SoN,
and the HOLY GHOST, the consubstantial
and undivided Trinity. And the priest prays
secretly: It
hymn Thee,
meet and right
Thee,
worship
give thanks
bless Thee,
Thy dominion. For
every part
Thee
Thou art GoD, ineffable, inconceivable, invisible,
incomprehensible, the same from everlasting
to
to
to
in
of
to
to is
to
to
is
priest exclaims:
us
at
breaking
to
thanks
of
gave
us
to
up
everlasting; Thou and Thine only-begotten

SoN, and the HoLY GHOST. ForThou broughtest
being from nothing, and when we
forth
us
to
to us
to
to
again, and gavest

had fallen didst raise
not over until Thou hadst done everything that
heaven, and bestow
Thou mightest bring
Thy kingdom
on
come.
For all these
things we give thanks
Thee, and
Thine
only-begotten SoN, and Thy Holy GHOST, for
Thy benefits which we know, and which we
us
to
in
of
all
LORD Himself is ready to pour into the chalice

for his purification, and that
the heavenly
powers, joining with the priest, pray for him
thinking
all this, and aspiring
his heart
light,
heaven, from darkness
from earth
each cries with all, We lift them up unto the
Remembering the Redeemer Who
LoRD.
67
know not, manifest and concealed, which Thou

hast bestowed upon us. We give Thee thanks
also for this ministry which Thou hast vouch
safed to receive at our hands; although there
stand before Thee thousands of archangels and
ten thousands of angels, the Cherubim and the
Seraphim that have six wings and are full of
eyes, that soar aloft and are borne on pinions
[aloud], singing, vociferating, shouting, and
saying the triumphal hymn . . . The choir
Holy, Holy, Holy, LORD of
continues:
Sabaoth ; heaven and earth are full of Thy
glory.
Hosanna in the highest : Blessed is
He that cometh in the Name of the LORD.
Hosanna in the highest.
By the three words, Holy, Holy, Holy,
the Trinity of the Godhead is signified; by the
single, LoRD of Sabaoth, His unity.
To the hymn of the Seraphim resounding in
heaven the Church has joined that which rose

to meet it from earth, the song with which the
Hebrew children met the King of heaven on
earth when He made His entry into Jerusalem
on offering Himself in sacrificeHosanna in
the highest, Blessed is He that cometh in
the Name of the LORD.
With this hymn He
is now greeted by the whole Church as He
invisibly descends from heaven to the temple
to offer Himself in sacrifice in the now
68
MEDITATIONS
approaching mystery.
And, therefore,
each
one present, even as mystically representing
the Cherubim, and joining with the heavenly
host proclaiming the Incarnation of CHRIST,
he sang to Himup-borne by the angelic rank
as King of Allthe cherubic hymn, so now
joining with the flaming Seraphim he sings to
Him their triumphant song. Each one may
rise to the seraphic height, if he only will,
said S. John Chrysostom. Only recall and

gather together in memory all the most beauti
ful things thou hast seen on earth, and that
have delighted thee, and consider that they
were so lovely only because they were a re
flection of the great heavenly beauty, only the
gleaming hem of the mantle of GoD, and thy

soul will transport itself to the source and seat
of eternal beauty, and will, with the Seraphim,
sing the triumph song, falling down before the
eternal throne of the Most High.
While through the temple the triumph song
of the Seraphim resounds, the deacon stands
within the sanctuary before the holy Gifts, from
which the veils are already removed, and wafts
the fan or ripidion over them, so that nothing
should touch them, and nothing might fall into
the holy chalice.
The priest, saying secretly this prayer, We

also with these blessed powers, LoRD and Lover
of
men, cry and say,
69
Holy art Thou and all
Holy, Thou and Thine only-begotten SoN,

and Thy Holy GHOST; Holy art Thou and all
Holy, and great is the majesty of Thy glory:
Who didst so love Thy world as to give Thine
only-begotten SoN, that whoso believeth in

Him might not perish, but might have ever
lasting life: Who having come, and having
fulfilled for us all the dispensation, in the night
wherein He was betrayed, or rather surrendered
Himself for the life of the world, took bread
in His holy and pure and spotless hands, and
gave thanks, and blessed, and hallowed, and
brake, and gave to His holy disciples and
Apostles, saying [aloud], Take, eat, this is My
Body, which is broken for you for the remission
of sins.
The deacon follows these words of the priest
while silently pointing to the holy bread with

the orarion held in the three fingers.
The
choir responds solemnly; Amen. The priest
says in a low voice: Likewise after Supper
He took the cup, saying; and repeats aloud
the words of the Saviour Himself: Drink ye
all of this : This is My Blood of the New
Testament, which is shed for you and for many
for the remission of sins.
And in the same manner the deacon follows
the exclamation
of the priest, reverently
indi
7o
MEDITATIONS
cating the holy chalice with the fingers holding

the orarion, and again the choir responds,
Amen.
The congregation hearkens to these
words sounding from the sanctuary as to those

spoken by CHRIST Himself.
Now the moment
of the Sacrifice approaches.
The sanctuary is no longer the upper
chamber, the altar is now not the table, but
the place of offeringGolgotha, on which the
SoN of GoD offered Himself up in sacrifice for
us.
The priest prays thus, secretly: We,
therefore, remembering this salutary precept,
and all that happened on our behalfthe
Cross, the Tomb, the Resurrection on the
third day, the Ascension into heaven, the
Session on the right hand, the second and
glorious Advent(and
exclaims aloud the
words) Thine own of Thine own we offer
Thee, in behalf of all, and for all. At this
moment, when in the choir this soft, sweet
chant is raised, Thee we hymn, Thee we
praise: to Thee we give thanks, LORD, and
pray to Thee, our GoD, within the sanctuary
the most dreadful and wonderful mystery of
the whole Liturgy takes place, when that which
is brought in sacrifice to the Creator becomes
actually the same sacrifice offered on Golgotha
by the Redeemer for all mankind; the Bread
and Wine which hitherto represented the Body
71
and Blood now become the very Body and

Blood of CHRIST.
Within the sanctuary the threefold invo

cation of the Holy SPIRIT is made. [The
priest first praying secretly, Moreover we
offer unto Thee this reasonable and unbloody
sacrifice, and beseech Thee and pray and sup
plicate, send down Thy Holy GHOST upon us,
and on these proposed gifts. Then:] LORD,
Who didst send down Thy Holy GHOST the

third hour on the Apostles, take Him not from
us, O good GoD, but renew Him in us who pray
to Thee (thrice). After the first invocation
the deacon, in a low voice, repeats the verse,

Make me a clean heart, O GOD, and renew
a right spirit within me. After the second
invocation, he says, Cast me not away from
Thy presence, and take not Thy Holy SPIRIT
from me.
After the third invocation, the
deacon bows his head, and, pointing with his
orarion to the holy Bread, not daring himself
to utter a prayer, only says with his whole soul,
Bless, master, the holy Bread. The priest
makes the sign of the Cross over the holy
Bread, with the words of the completion of
the Eucharistic Sacrament.
[And make this
Bread the precious Body of Thy CHRIST.]
The deacon exclaims, Amen.
Reverently pointing with his orarion to the
72
holy chalice, he says, Bless, master, the holy

chalice. Blessing it (with the sign of the
Cross), the priest prays also over it [in the
words, And that which is in this cup, the
precious Blood of Thy CHRIST"]. The deacon
responds, Amen.
And again pointing to
both chalice and paten, the deacon says from
the depth of his heart, Master, bless both.
And the priest blesses both (by signing them
with the Cross), saying, Changing them by
Thy Holy SPIRIT. The deacon thrice re
peats,
Amen.
The change
is
wrought.
That same Body in which the Eternal Word

was clothed while on earth, the Body of the
LoRD Himself, now lies slain upon the altar
slain by words, not by the sword.

At this
time none may be mindful of the priest; not
the priest, in form and name like ourselves,
but the Great and Eternal High Priest Him
self has accomplished this Sacrifice Who ever
offers It by the hands of His priests.
On the
altar lies, not the likeness, the appearance of
the Body, but the very Body of the LORD
which suffered on earth, was buffeted and
spat upon, was crucified, buried, rose again,
ascended into heaven, and is seated at the
right hand of the FATHER.
From the belfry the bell is now rung to
proclaim this great moment, in order that
73
wherever it be heard, whether by a traveller on

the road, a labourer in the field, or by one
sitting at home, or elsewhere occupied, even
languishing in prison, or lying on a bed of
sicknesseverywhere he might at this moment
send up a prayer to the LORD for his salvation;
and that not for judgement and condemnation

might this dread mystery be for any of his
brethren.
All within
the temple fall down at this

moment before the LoRD, and the clergy
celebrating also prostrate themselves before
the altar, and do reverence from their hearts.
At this great moment each worshipper in the
church lifts up his voice inwardly to the LoRD,
that He might remember him in His kingdom.
The deacon, bowing his head to the priest,
says, Remember me, master; and the priest
replies, The LoRD GoD remember thee in
His kingdom, always, now and ever, and unto
ages of ages. After saying Amen, the deacon
on the right side of the altar while
fanning the sacred elements with the ripidion,
as with the wings of Seraphim.
Meanwhile the priest having prayed secretly
that the Body and Blood of CHRIST present on
the altar might be to the partakers for purifica
tion of soul, for the remission of sins, for the
stands
Communion
of
the
Holy SPIRIT, for
the
74
of
in
of
to
to
of
in
in
in
prophets,
apostles,
preachers,
evangelists,
martyrs, confessors, virgins, and every just
spirit made perfect
the faith..]
But before
others and especially
names (aloud) the
response thereto,
most holy Theotokos, and
and
her honour, the whole choir sings
hymn
praisethe congregation repeating
inwardly, It
very meet
bless thee, the
to
is
of
in
in
he
all
of
of
Birth-giver
GoD, the ever-blessed and entirely
GoD, more honourable than
spotless Mother
the Cherubim, and infinitely more glorious than
the Seraphim, who didst without corruption
bear GoD the Word, thee verily the Theotokos
of
in
we magnify.
Then the priest commemorates
the pre
sence
the Body and Blood
the LoRD, the
Baptist John, the Apostles, the saints whose
of
at
all
fulfilment of the kingdom of heaven, for confi

dence towards GOD, and not for judgement nor
condemnationproceeds to the remembrance
of
before GoD
the presence
His very
Body and Blood, and recalls before the LoRD
His whole Church, both militant on earth and
heaven, commemorating all, from the
rest
patriarchs
the elder covenant and the
prophets, down
each Christian now living.
[And further, we offer
Thee this reasonable
service on behalf
those who have departed
the faith, our ancestors, fathers, patriarchs,
75
all
remembrance is kept on the day, and all saints,

and prays for all who sleep in hope of the
resurrection to life eternal. Then the priest
the living, beginning with those

placed
authority over others, whose calling
higher, whose obligations are harder, and
their responsibilities heavier. He prays
the
presence
the Body and Blood
the LORD
for the sovereign, and reflecting on
the
calling, and
sanctity
such
the difficulty
his serviceheartily prays that GoD would
strengthen him with His holy might, would
overthrow all the obstacles
his path
in
on
all
of
of
of
in
to
of
of
to
as
of in
At
in
be
its
to
all
in
blessedness, and subdue under His feet every

enemy and opposer.
And the priest also prays
that
united effort for good the whole ship
head,
state may respond
the parts
the great structure, the council, the authori
ties and forces, faithfully and firmly fulfilling
reign
their sacred obligations, that such
might
peaceful, and that we
their peace
may lead
quiet and peaceable life
all
godliness and honesty.
the time
this
secret prayer within the sanctuary let each one
present pray for the same, fervently and feel
ingly,
though praying for his own good, for
his own soul, dearer
him than all else.
And the priest continues his petition, praying
heartily for the preservation
those endowed
of of
is
in
remembers
LITURGY
of
in
in
S.
in
in he
in
all
with the highest spiritual dignities, consecrated

to direct the helm of the Church, and upon
whom it is laid to uphold by word the very
Reflecting how holy is their
truth of GoD.
calling, and how great their responsibility, the
priest from the depth of his heart cries (aloud)
to GoD in these words: Preserve them to Thy
holy Church, in peace and safety, in honour
and in health, in length of days, and rightly
dividing the word of Thy truth. And all
present pray that those in high spiritual places
may be such, rightly dividing the word of truth,
and that the one GoD may be proclaimed by
their rule.
Then the choir chants solemnly, And all
men and women; and the priest prays for all
men and for all things, beginning with the town
and church in which those present are
worshipping and embracing in his prayer
every city, every land, and
the faithful
dwelling
them, those voyaging and journey
ing, the sick, the suffering, and captives,
praying also for their salvation;
prays for
good works
those fruitful
the holy
Church and for those who remember the
poor;
prays (in the Liturgy
Basil the
Great) for all men,
whatsoever estate and
wheresoever they may be, for the well-doers,
that they may become more firmly rooted
he
76
77
is
at
of
to
to
us
is
at
of
to
of
at
all
good, and for the evil-doers that they may

cease to do evil, and after true repentance
may turn with their whole heart towards what
is good; he prays also by name for all those
for whom he has been asked especially on that
day to pray; and also for those whom he has
forgotten in his prayer.
And in wordless
prayer, joining in the secret prayer of their
pastor,
the people pray for all men and for
all good things, each one for himself,
this
moment adding the names
those known
him, not only those who love him, but also those
who love him not, for all, everywhere. And
length the deep wordless prayer
when
all
ended,
chants,
for all
and the choir
And
all men and women, then the priest exclaims
aloud, And grant unto
with one mouth
glorify and celebrate Thy
and one heart
glorious and majestic Name, FATHER, SoN,
and Holy GHOST, now and ever, and
ages. And desiring from their hearts
ages
this unity with the affirming Amen, the
whole Church responds, and
this moment,
Amen, pronounces
one
undivided unity.
each one
his heart, knowing that
the Church
one
heaven and on earth, one
Faith, and one Baptism,
also we, joined
together
love, should agree
the bond
brethren
the temple,
one body, and one
as
as
of
as
in in
so
in
is in
in
78
spirit; and that
as we were baptized
all
to
pray thus,
exhorts
Commemorating
saints again and again
peace let
pray unto the LoRD. The
choir responds, LoRD, have mercy.
For
precious
gifts
the
which have been offered and
sanctified, let
pray unto the LoRD. The
choir chants, LoRD, have mercy. That
mankind, Who hath
our GoD, the Lover
received them unto His holy and heavenly
sweet,
and spiritual altar for the savour
spiritual fragrance, may
return send down
grace
on
His divine
and the Gift
the
pray unto the LORD.
HoLY SPIRIT
let
The choir responds, LoRD, have mercy.
preserved from all affliction,
That we may
he
us
prayer-stole
all
From the sanctuary the priest sends to all

the grace, And may the mercy of the great
GOD, and our Saviour JESUS CHRIST, be with
you all. The response is made, And with
thy spirit; and this ends the holy prayers for
all who form the Church of CHRIST, made in
the Presence of His very Body and Blood.
The deacon goes to the ambon to lift up the
prayer for the same gifts already offered up to
GoD, and changed,that they might not turn
Raising the
to judgement nor condemnation.
be
us
us
of
in
of
of
us
in
into one
body and one spirit, so in one spirit should our
life be nourished.
79
danger, and
necessity, let us pray unto the

LORD. Choir, LORD, have mercy. Assist,
preserve, pity, and protect us, O LORD, by
Thy grace.
Choir, LoRD, have mercy.
That the whole day may be perfect, holy,
peaceful, and sinless, let us ask of the LORD.
Choir, Grant, O LORD. An angel of peace,
faithful guide, guardian

bodies,
let
us
ask
of our souls and

Choir,
of the LORD.
Grant, O LORD.
Pardon and remission of our
sins, and our transgressions let us ask of the
LORD. Choir, Grant, O LoRD. Things that
are good and profitable for our souls, and peace
to the world, let us ask of the LORD. Choir,
Grant, O LoRD.
That
we may pass the

rest of our lives in peace and penitence, let us
ask of the LORD. Choir, Grant, O LORD.
Christian ends of our lives, without pain,
without shame, peaceful, and a good defence
at the fearful tribunal, let us ask of CHRIST.
Choir, Grant, O LORD. And the deacon,
no longer appealing to the saints for help, but
leading all to turn to the LORD Himself, says,
Having prayed for the unity of the Faith, and
the communion of the Holy SPIRIT, let us
commend ourselves and one another and all
our life, to CHRIST our GoD. All sing in

full and complete devotion, To Thee, O
LoRD. And the priest, in place of the three
MEDITATIONS
in
is
it
as
In
in
of
is
of
In
in
is
is
is
it.
in
all
us
us
us
us
in
be
be
in
of
to
to
as
in
of
to
its
fold doxology, exclaims,

And make us
worthy, O LoRD, with boldness and uncon
demned to dare to call upon Thee, our
GOD and FATHER, Who art in heaven, and
to say . . . And all the faithful at this
moment, no more as servants in fear, but as
children, as innocent babes, should be led by
the prayers, by the whole service, and the
gradual process of
holy rites
the heavenly
feeling and angelic state
mind
which
loving
man can speak directly
GoD
FATHER, and thus say this prayer
the
heaven,
LoRDOur FATHER Who art
Thy Name.
Thy kingdom
Hallowed
Thy will
done,
come.
earth
heaven.
Give
this day our daily bread.
And forgive
our trespasses, As we forgive
them that trespass against us. And lead
not into temptation; But deliver
from
evil. This prayer embraces all, and
we
need
included
the petition,
Hallowed be Thy Name,
first asked that
which we should desire before all
where
kept holy there all
well, for
God's Name
love, for only
there all live
love can
GoD's Name be hallowed.
the words,
Thy kingdom come, the kingdom
right
invoked, for without the
eousness on earth
coming
GoD righteousness cannot be, for
is
8o
81
is righteousness.
To the words, Thy
will be done, man is led by faith and reason.
Whose will can be better and holier than
GOD's P Who better than the Creator Him
self knows what the creature needs P Whom
can it trust but Him, Who is beneficent
goodness and perfection?
In the words,
Give us this day our daily bread, we ask all
that is needful for our daily existence, both
spiritual and temporal.
The bread of our
spiritual existence is the wisdom of GoD, is

CHRIST Himself.
He Himself said,
am
heaven;
the Bread that cometh down from
eateth of this Bread shall have ever

lasting life. By the words, Forgive us our
trespasses, we ask for deliverance from
our
us;
forgiveness
sins which burden
we ask for
which,
for all,
the persons
our
brethren, we have transgressed against the
Creator Himself, Who daily and momently,
their likeness, holds out His hand, begging for
kindness and mercy. By the words, Lead
spared
not into temptation, we ask
from
that troubles our soul and deprives
spiritual peace. By the words, But deliver
from evil, we ask for heavenly joy; for
of
be
us
all
to
us
in
in
by
all
whoso
us of
is
in
if
directly the evil one leaves us, joy immediately

enters our soul, and though on earth, we
are
heaven.
Thus all
included
as
GoD
82
in
of
as
be
it,
in
as
of
to
in
of
be
of
be
be
as
it
of
it,
of
by
all
in
is
of
of
to
all
and embraced in this prayer in which the

Wisdom of GoD Himself taught us to pray;
and to Whom do we pray it? To the all-wise
present should repeat
FATHER. And as
themselves, not only with their
the prayer
lips, but with the inward aspiration
pure,
innocent, and child-like heartsso the singing
children; not
manly
should
and loud tones, but with pure, childlike, and
gentle notes,
though saluting the soul itself
chanted, that the spring
should this prayer
like breath
heaven might
felt
that
angels might
brought by
the salutation
for
this prayer we no more call our
Him, Our FATHER.
Creator GoD, but say
At the close
the prayer the priest salutes all
though with the salutation
from the sanctuary
the Saviour, Peace be with all.
He
answered, And with thy spirit. With the
words, Bow your heads unto the LORD, the
deacon reminds the hearers of the secret
confession of the heart which each should
During this time the priest
make inwardly.
prays for all before the altar, We render
King invisible, Who
thanks unto Thee,
Thy measureless
hast framed all things
Thy mercy
power, and
the multitude
things into being from non
hast brought
LORD, from heaven
existence.
Look down,
83
upon them that have bowed their heads unto

Thee, for they bowed them not to flesh and
blood, but to Thee, the fearful GoD.
Bestow,
therefore, O LORD, on all of us an equal
benefit from these offerings, according to the
sail with them

that sail,
journey with them that journey, heal the sick,
Thou Who art the Physician of our souls and
bodies.
And then he pronounces aloud the grand
need
of
each :
doxology of the Trinity, addressed to the

heavenly mercy of GoD : Through the grace
and mercy and love to men of Thine only
begotten SON, with Whom, together with the
most holy and good and life-giving Spirit, Thou
art blessed now, and ever, and to ages of ages.
The choir exclaims, Amen, and the priest,
preparing to communicate himself and after
wards the people in the Body and Blood of
CHRIST, prays the secret prayer, Hear us,
O LoRD JESUS CHRIST our GoD, out of Thy holy
dwelling-place, and from the throne of the glory
of Thy kingdom ; and come and sanctify us,
Thou that sittest above with the FATHER and
art here invisibly present with us; and by Thy
mighty hand make us worthy to partake of
Thy spotless Body and precious Blood, and
by us all Thy people.
Here the deacon, who during the chanting
84
LITURGY
of Our FATHER, standing on the ambon
before the royal gates, has bound the orarion

crosswise about him, in the likeness of the
angels folding their wings crosswise, and with
them covering their faces before the unapproach
able light of the Godhead, and bowing thrice,

pronounces thrice, as does also the priest,
GoD cleanse me a sinner, and be merciful
unto me; and then, with the words, Let
us attend, exhorts all present to be attentive.
The sanctuary is now closed from the gaze of
the people, the curtain is drawn, and the
Communion of the clergy takes place. From
within the sanctuary sounds the voice of the
priest while elevating the holy Lamb, Holy
things unto the holy. All the congregation
of the faithful tremble at these words proclaim
ing that all must be holy who would receive

the Holy One, and respond, One Holy, One
LoRD JESUS CHRIST, to the glory of GoD the
FATHER.
Amen.
The deacon goes into
the sanctuary to communicate.

Then is sung
the so-called Communion hymnverses chosen
from the Psalms and suitable for the day.
The priest divides the holy Lamb, at first
according to the marks made during the
oblation or prothesis, crosswise into four pieces,
saying reverently, The Lamb of GoD is broken
and
distributed;
broken and
not
divided
85
it,
deacon, separately from the Blood; and then

divides the other parts according to the number
of the communicants; yet in this dividing the
very Body of CHRIST is undivided, and in
the minutest of particles is preserved the same
whole CHRIST as in each member of our body
is present the same spirit of mannot a part
heard
by
a
in
as
of
is
in
as
mirror,
but whole and inseparable:
though broken into
thousand fragments,
contained the reflection
the same objects,
even
the smallest pieces, and
the sounds
we hear remain the same and complete though
of
thousand ears.
of
in at
in
in of
the portions which were taken out

the
saints,
oblation
commemoration
the
re
dead,
membrance
the
and
intercession for
All
the living, are not now put into the chalice, but
remain for the time on the patenthe Church
using only the portions constituting the Body
and Blood of CHRIST for the Communion.
the time
the primitive Church Com
munion was given
the Sacred Elements
separately,
the present time only the
at
clergy communicate,
and each one receiving
as
in
of
In
asunder; ever eaten and never consumed, but

sanctifying the communicants; and the first of
these pieces he puts into the chalice filled with
the most pure Blood; the second he divides
for his own Communion and that of the
as
all
into his hands the most pure Body of the

LORD, afterwards drank from the cup the most
pure Blood.
But when ignorant and newly
converted Christians, who were such only in
name, began to carry the Holy Gifts to their
homes, and put them to superstitious and
blasphemous uses, or behave irreverently with
them while in church, causing noise and con
fusionthen S. John Chrysostom decreed that
the Body and Blood should be given to the
people not separately, but in a united form;
and neither into their own hands, but with the
holy spoon, serving as it were as the image
of the tongs with which the flaming Seraph
touched the lips of the prophet Isaiahin order
to remind all of what nature is this touching of
their lips.
Having communicated himself and then the
deacon, the minister of CHRIST appears a new
man, as though purified by the Holy Com
munion from all his transgressions, as though
truly holy at this moment and worthy to
communicate others.
The royal gates unclose, announcing by
their unfolding the opening of the kingdom
by
of heaven itself, won by CHRIST for
giving His very self
nourishment for the
whole world. The deacon says solemnly, In
the fear
GoD and with faith draw near. By
of
86
87
the sight of the holy chalice carried by the

deacon, accompanied by these words, the vision
of the risen CHRIST is recalled, and His appear
ing to the people that He might lead them all
with Himself into His FATHERs house.
And
like the flaming Seraph, taking the holy chalice
in his hands, the priest stands between the
royal gates. With the sound of the triumph
song the choir responds, Blessed is He that
cometh in the Name of the LORD.
The LORD
is GoD and hath appeared unto us. And with
the sound of the spiritual song, from the depth
of a full heart, the whole Church replies.
Flaming with aspiration towards GoD, burn

ing with fervent love to Him, with hands
crossed upon the breast, one after the other
the communicants approach, and, bowing their
heads, repeat each to himself (after the priest),
the confession of faith in the Crucified:
believe, LORD, and confess that Thou art
truly CHRIST, the SoN of the living GoD, Who
came into the world to save sinners, of whom
am chief. I believe also that this is Thy most
pure Body, and this Thy precious Blood.
Wherefore, Ibeseech Thee, have mercy upon
me, and pardon my transgressionsvoluntary
and involuntary, in word and in deed, in know
ledge and in ignorance, and make me worthy,
without condemnation, to partake of Thy most
88
pure Mysteries, for the remission of sins and

for life eternal.
And pausing a moment to grasp the thought
of the meaning of that to which he approaches,
he continues from the depth of his heart to
repeat the following words: Receive me
to-day, O SoN of GoD, as a partaker of Thy
Sacramental Supper; for I will not betray this
Mystery to Thine enemies, nor give Thee a kiss
like Judas, but as the thief I will confess

unto Thee, Remember me, O LORD, in Thy
kingdom.
And after a moment's reverent silence, he

continues: Let not the Communion of Thy
holy Mysteries (Sacraments) be to my judgement,

nor to my condemnation, but to the healing of
my soul and body.
And having made this confession (and a
lowly prostration), each one approaches, not
as though to the priest, but to the flaming
Seraphprepared with open lips to receive
from the holy spoon the live coal of the Body
and Blood of the LORD, which like thorns
shall burn up all his transgressions. And thus,
when raising the holy spoon to his lips and
pronouncing his name, the priest says, The
servant of GoD, AV, is made partaker of the
precious and holy Body and Blood of our
LoRD, and GoD, and Saviour, JESUS CHRIST,
89
for the remission of his sins and life ever

lasting, he receives the Body and Blood of
the LoRD. With the holy cloth his mouth is
wiped,
accompanied
by
the
words
of the
Seraph to the Prophet Isaiah, Lo ! this hath

touched thy lips and shall take away thy trans
gression, and purge thy sins.
CHRIST in His flesh has entered into him
as into a grave, so that penetrating into the
treasury of his heart, He may rise again within
his spirit, and may accomplish within him both
His Burial and His Resurrection.
[During the Communion of the people the

choir sings, Receive ye the Body of CHRIST,
Taste ye of the fountain of life. And at the
end, Alleluiathrice.]
Shining in the light of the spiritual resur
rection, the Church, by the lips of her sacred
minister (the deacon), repeats this joyful hymn:
Having beheld the Resurrection of CHRIST,
let us bow down before the holy LORD JESUs,
the only sinless One. Thy Cross, O CHRIST,
do we adore, and Thy holy Resurrection do we
laud and glorify; for Thou art our GoD, and we
know none other beside Thee; we call upon
Thy Name. O come, all ye faithful, let us
adore CHRIST's holy Resurrection; for in that
He hath endured the Cross, He hath destroyed
death by death.
9o
MEDITATIONS
ON
THE DIVINE LITURGY
Shine, shine, O new Jerusalem, for the

glory of the LORD is risen upon Thee!
Shout now, and be glad, O Sion |
And
thou, O pure One, Birth-giver of GoD, rejoice
in the rising again of Him Whom thou didst
CHRIST, Thou great, most sacred

Paschal, Wisdom and Word and Power of
GoD ! Grant us more perfectly to partake of
Thee in that Thy kingdom's day that hath no
[Then the deacon, wiping
all
evening.
all
of
O of
of
by
the particles
(that have remained unconsecrated) into the
chalice with care and reverence, says, Wash
LoRD, the sins
away,
who are here
Thy precious
Blood,
commemorated,
Thy saints.]
through the prayers
The priest, having placed the Holy Gifts upon
the altar, and again covered them with the veil,
says secretly the prayer
thanksgiving thus:
We yield Thee thanks,
LoRD and Lover

of
in
of
us
us
of
men, Benefactor
our souls, that Thou
Thy
worthy
hast this day thought
Rightly
heavenly and immortal Mysteries.
Thy fear,
divide our path, confirm
all
guard our life, make safe our goings, through
the prayers and supplications
the glorious
of
Birth-giver
GoD, and
and all Thy saints.
of
bear.
ever-Virgin
Mary,
9I
Turning to the people, the priest blesses
them with the words, O LoRD, save Thy

people, and bless Thine heritage; for he
concludes that all, at this moment, in their
purity have become the inheritance of GoD.
Then he aspires in thought to the Ascension
of the LoRD with which He closed His sojourn
Standing before the holy altar,
on earth.
together with the deacon, and doing reverence,
he censes it for the last time, repeating to him
self, Be thou exalted, LORD, above the
heavens, and Thy glory above all the earth.
Meanwhile the choir, with the triumph song
and voices full of fervent joy, lead all in the
illumination of their souls to repeat after them
these words of spiritual rejoicing: We have
seen the true Light, we have received the
heavenly Spirit, we have found the true Faith,
and we worship the undivided Trinity which
hath saved us. The deacon appears between
the holy doors holding the holy paten above
his head (in passing behind the priest standing
at the altar, to go to the prothesis or chapel of
oblationand, in some cases, censing towards
the people), without pronouncing any word.
After the deacon, the priest appears between
the holy doors with the holy chalice, figuring
the Ascension of the LoRD, and by the words
[Blessed be our God-secretly, and aloud]
92
the chalice, as well as

back (by the priest) to
where the oblation was
now represents not the
the paten, is carried

the table of offering,
performed, and which
cave, the place of the
Nativity of CHRIST, but that place of heavenly
glory whither the SoN of God ascended after
accomplishing the salvation of mankind.
Here the whole Church, led by the choir,
unites their prayer in a hymn of solemn thanks
giving, in these words of praise: Let our
mouth be filled with Thy praise, O LoRD, that
we may sing of Thy glory, for that Thou hast
vouchsafed to make us partakers of Thy holy,
divine, immortal,
life-giving Mysteries.
Preserve us by Thy holiness all our days, that we
and
may learn Thy righteousness.

And at the
end, the choir sings thrice, Alleluia; telling
of the omnipotence and the omnipresence of
GoD. The deacon advances to the ambon in
order for the last time to exhort the people
Raising the
to the prayer of thanksgiving.
orarion, he says, Having stood and partaken
of the divine, holy, sportless, immortal, heavenly
life-giving and terrible Mysteries of CHRIST,
let us worthily give thanks to the LoRD.
respond softly,
And with thankful hearts
all
Always, now and ever, and to ages of ages;

proclaiming the abiding with us of the Ascended
LORD to the end of the world.
After which
LORD, have mercy.
93
Having prayed that the
whole day may be perfect, holy, peaceful, and

sinless, let us commend ourselves, and one
another, and all our life to CHRIST our GoD.
And with the humility of a submissive child
in filial confidence towards GoD, all exclaim,
To Thee, O LoRD. Meanwhile, the priest,
having folded the antiminsion, or corporal, and
having made the sign of the cross over it with
the Book of the Gospels, pronounces the
Doxology of the Trinity, which hitherto shining
like an all-illuminating beacon along the
whole progress of the Divine Service, now shines
more brightly still into the enlightened souls;
and this time the form of the ascription is:
For Thou art our sanctification, and to
Thee we ascribe glory, FATHER, SoN and HoLY
GHOST, now and ever, and to ages of ages.
[Choir: Amen.]
The priest says, Let us depart in peace.

Choir: In the Name of the LORD. Deacon:
Let us pray unto the LoRD. The priest,
coming out of the sanctuary through the royal
gates, and descending the steps of the ambon,
turns towards the iconostasis, and says the
following prayer: LoRD, Who blessest them
that bless Thee, and sanctifiest them that put
their trust in Thee, save Thy people and bless
Thine inheritance: guard with care the fullness
94
of Thy Church: hallow those that love the

Glorify them in return
beauty of Thine house.
Thy divine might, and forsake not them

that put their trust in Thee ; give Thy peace
to Thy world, to Thy Church, to our priests
and kings: to the army and to all Thy people;
by
for every good gift and every perfect gift is

from above, and cometh down from Thee, the
FATHER of lights, and to Thee we ascribe glory,
thanks, and worship; to the FATHER, and to
the SoN, and to the HOLY GHOST, now and
ever, and to ages of ages. Choir: Amen.
Blessed be the Name of the LORD from hence
forth and to all ages, thrice.

Reader:
will
always give thanks to the LORD.Ps. xxxiv.
The priest meanwhile, having gone through the
holy gates to the table of oblation, says secretly
this prayer: Thou, O CHRIST our GoD, Who
art Thyself the fullness of the law and of the
prophets, Who didst accomplish all the dis
pensation of Thy FATHER, fill our hearts with joy
and gladness always, now and ever, and to ages
of ages. Then from between the royal gates
the priest gives the Benediction: The blessing
of the LoRD, His grace and love to men, be
upon you, always, now and ever, and to ages
of ages. Choir: Amen. Priest: Glory to
Thee, O CHRIST our GoD, our Hope, glory to
Thee. Choir: Glory to the FATHER, and to
95
the SON, and to the Holy GHOST, now and

LORD, have
ever, and to ages of ages.
Master, bless.
mercy, thrice.
Priest:
May He Who rose from the dead (on Sun
day; the prefaces vary according to the season
and day), CHRIST, our true GoD, through the

prayers of His all-holy Mother (other saints
named according to the day, place, and Liturgy
used, and the saint in whose name the church
is dedicated), of the holy and righteous pro
genitors of GoD, Joachim and Anna, and of all
the saints, have mercy upon us and save us, for
He is good and the lover of men.
The Church commands that common prayer
should be made for all. The great importance
of such prayer we learn not from the wise men
of the world, nor from the questioners of the
age, but from those whose high spiritual per
fection and heavenly angelic life has led to the
knowledge of deep spiritual mysteries, and who
have seen clearly that there is no division
between those living in GoDthat the cor
ruption of our bodies puts no end to our
intercourse, that love grows best in heaven, its
home; that the brother who leaves us becomes
even nearer to us from the force of love, and
that all that flows from CHRIST is eternal as its
They have learnt
source Himself is eternal.
by their higher discernment that the Church
96
MEDITATIONS
triumphant
without granting to His creation to share in

the work and in the benefaction, that it may
enjoy the highest blessedness.
An angel does
His bidding and is blessed in doing it; a
all
as
to
is
in
of
of
go
of
in
all
Seraph sings the praise of His perfect beauty,

and is blessed in praising, the saint in heaven
prays for his brethren on earth, and is blessed
in praying.
And
share with GoD
His
greatest blessedness.
Millions
the most
GoD,
perfect beings
forth from the hand
that they may take part
the highest
all
blessings, and there
no end
them
there
no end to the blessedness of GoD.
The priest (in many cases) brings forth for
the people the altar bread, from which were cut
and separated the portions (for communion
preserved
and commemoration), and thus
the great and ancient example
the Agape,
by
of
is
is
as
of
as a
it
to
it
of
in
primitive
the Christians
times.
And therefore each one who receives
frosphora (or piece
one) should take
bread from that feast of which the Creator
Himself spoke
His people, and should eat
reverently, thinking
himself
surrounded by
which was held
heaven also prays for the

They have
brethren wandering
on earth.
learnt that GoD has given them the greatest
blessedness, the blessing of prayer; for GoD
performs no work and gives no benefaction
in
97
of
all
of
in
of
it,
all men as by his dearest and tenderest brethren.

And, as was the custom of the early Church,
he should eat it before any other food, or
should take it home to his family, or bestow it
on the sick, the poor, or such as were hindered
from coming at this time to the church.
The people having been blessed with the
Cross (held by the priest), and reverencing
leave the Church during the loud singing by
the choir
the Many years. [If
Russia:
Preserve,
LORD, our most GoD fearing
sovereign, AV, Emperor
all the Russias, and
the reigning house; the most holy, governing
synod; our lord the Right Reverend AV, Bishop
AV, and all Orthodox Christians for many
years..] The priest within the sanctuary unvests,
to
of
in
of
in
by
after saying, LORD, now lettest Thou Thy

peace; and accompanies the
servant depart
hymns
praise
action
the holy prelate
and father whose liturgy has been celebrated,
praise
and ends with the prayer
the most
pure and most holy Virgin: [Thee, the more
to
to
to
honourable than the Cherubim, and infinitely

thee, who
more glorious than the Seraphim
didst bear without corruption GoD the Word;
Glory
thee, verily the Theotokos, we magnify.
be
the FATHER, and
the SoN, and
the
HoLY GHOST, now and ever, and unto

of
ages.
Amen.]
Meanwhile
the
ages
deacon
K
98
LITURGY
in
to
as
it
of
it,
reverently consumes all that remains in the

chalice, and afterwards pouring wine and water
into
washes the inside
the chalice with
and drinks the ablutions, and dries the chalice
carefully with the sponge that nothing should
remain; places the holy vessels together, covers
and binds them together, and says,
did the
priest, the AVunc Dimittis, and repeats the same
hymns and prayers. And both leave the church
spirit, and with
with bright faces and joyful
thanksgiving
the LORD on their lips.
ConCIll3ioll
THE significance of the Divine Liturgy
is great;
it is celebrated visibly and openly in the sight

of all, and yet it is full of mystery.
If
worshipper
but follow each act
attentively
and
his soul will be
uplifted: it becomes possible for him to fulfil
the
reverently
the Commandments of CHRIST, the yoke of

CHRIST will be easy and His burden light. On
leaving the church where he has been present
at the divine Feast of love he sees in all men
his brethren. Whether he take up his daily task

in business or in the family, or wherever it be,
he involuntarily retains in his spirit the high
resolve of such intercourse with all as is inspired
by the love brought from heaven by the GoD
Man.
If he have power over others he will be more
lenient to those under him. If himself under
the rule of another he will more readily and
carefully obey him.
If he see one in need his
heart will more than ordinarily prompt him to
give help.
99
IOO MEDITATIONS ON THE DIVINE
LITURGY
he himself be needy he will thankfully

accept the least bounty, and never pray more
heartily for his benefactor than now. And
all who have attentively followed the Divine
Liturgy go forth gentler, kindlier in dealing with
others, friendlier, quieter in their behaviour.
And, therefore, for every one who desires to
advance and to become better, it is needful
as frequently as possible to be present at the
Divine Liturgy, and to follow it carefully.
It
insensibly builds up and forms a man, and if
society still hold together, if people do not
breathe inveterate hatred to one another, the
secret cause is the Divine Liturgy reminding
man of holy, heavenly love towards his brother.
And, therefore, if any would be confirmed in
love, he must, as often as may be, frequent
in fear, faith, and love the sacred Love-feast;
and if he feel himself unworthy to receive
within him GoD Himself, Who is all love, at
least he is a witness when others communicate
so as unconsciously and unnoticeably to become
each time better.
Great and incalculable may be the influence
of the Divine Liturgy
if
one make a rule to

in life what he has there heard.
Teaching
alike, acting alike on all degrees
and all callings, from the sovereign
the lowest
beggar, saying the same
the same
in to
all
to
carry out
all
If
IOI
CONCLUSION
tongue, teaching to all love which is the bond

of all, the hidden spring of allkeeping all in
In
of
of
all
is
as
in
he
If
act so strongly on those present at

celebration
how much more so on him who celebrates-the priest.
have celebrated reverently,
purified
fear, faith, and love, he
the vessels
Temple,
remaining
pure
the
the day.
the fulfilment
his varying pastoral duties
in the family, among others, among his
to to
at
he
in
by
he
in
is
parishioners, who are also his family, the

represented by him. And
Saviour himself
him, and
all
does CHRIST will act
his words CHRIST will speak. Whether
lead
enmity
those
make peace, urge the strong
be merciful
the weak, soften the hard
hearted, console the sorrowful, encourage the
patienthis words have the
suffering
power
healing oil and will everywhere
peace and love.
words
be
be
of of
to
to
And if the Divine Liturgy

its
rhythmic motion.
PRINTED BY A. R. MOWBRAY
LONDON
& Co. LTD.
AND OxFORD
Inlimin'

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Meditations on the divine liturgy : a mystical interpretation of the

rite of the Holy Eucharist as celebrated in the Eastern Orthodox

Public Domain in the United States,

THE DIVINE LITURGY

MEDITATIONS ON THE DIVINE

OF THE RITE OF THE

HOLY EUCHARIST AS CELEBRATED IN THE EASTERN

volume to The Eucharist in the East. A book for

PUBLISHED FOR THE ANGLICAN AND EASTERN

A. R. MOWBRAY & CO. LTD.

Chief Offices and Liturgies of the Orthodox

the Russian Embassy Church in Berlin, he

Meditations on the Divine Liturgy

not, so far, been translated into any

Count L. N. Tolstoy, is known all over the

fluous to include here, not only in Russian, but

The re-issue of the little book of Meditations

Holy Synod has now reached a fourth

edition, published in 1894, and is widely used

communion with the Anglican hierarchy, by

THE object of this book is to show those as

yet little acquainted with our Liturgy, with

upon the reader the order

3ntrouction by the Hutbor

PREFACE BY THE TRANSLATOR

INTRODUCTION BY THE AUTHOR

ON THE FIRST PART: THE OFFICE OF

ON THE SECOND PART: THE LITURGY OF THE

ON THE THIRD PART: THE LITURGY OF THE

a certain sense the

of the great act of love

From the ends of the earth humanity,

{IDebitation3 on the #)Wine

it would be in the form of His creation made

His own image and likeness.

The Incarnation of GoD on earth presented

form which unsanctified comprehension had

THE priest who is to celebrate the Liturgy

should from the evening before abstain in mind

kiss the sacred pictures of the Saviour and of

(Ibe Qffice of Qblation

MEDITATIONS ON THE DIVINE LITURGY

begin to robe in the sacred vestments in order

THE OFFICE OF OBLATION

ments in their hands, each bow thrice towards

The deacon, holding his dalmatic and stole,

unsullied purity of heart which should be in

MEDITATIONS ON THE DIVINE LITURGY

choir to sing, the priest to perform the sacer

Thou crushed the adversaries. On fastening

THE OFFICE OF OBLATION

and over the alb he puts on not a straight,

and girds himself with the girdle over the alb

MEDITATIONS ON THE DIVINE LITURGY

like unto harts' feet, and hath set me on high.

THE OFFICE OF OBLATION

church behold in him the instrument of GOD

wielded by the Holy SPIRIT Himself.

The deacon indicates the commencement of

and the priest begins with the words, Blessed

MEDITATIONS ON THE DIVINE LITURGY

for divine service and for the common

As the whole office of oblation