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 HE
DIVINE LITURGY
EXPLAINED
BY
REV. NICHOLAS M. ELIAS
FOURTH EDITION

Τοῦτο ποιεῖτε εἰς τὴν

This do in remembrance ὃ
Luke 22:19.

“ASTIR, PUBLISHERS
AL. ἃ E. PAPADEMETRIOU
10, LYCURGUS ST - ATHENS 1984
 COPYRIGHT 1966
by Rev. Nicholas Elias
 THE DIVINE LITURGY

The meaning of the Divine Liturgy

In ancient times the word “Litur-
gy” (in Greek λειτουργία from the
words λεῖτος = public and ἔργον
=work) meant a work for the bene-
fit of the people. In the Old Testa-
ment it denotes the worship which
the people offered through priests of
the Mosaic Law. Since New Testa-
ment times the word “Liturgy”, pre-
ceded usually by the adjective “Di-
vine’, has signified that Church
service which is filled with memo-
ries of our Lord's Life and teachings
from His Nativity to His Ascension
into Heaven. The Divine Liturgy is
the great central act of Christian
worship, offered to God for the bene-
fit of the members of the Church,
the Christians.
20009
 ey

The presence of our Lord

in the Liturgy
In the Divine Liturgy our Lord is
present: first in the person of His
priest, secondly, in His Word which
is read in the Church, and thirdly, ac-
cording to His promise: ‘“‘Where two
or three are gathered in My name,
there am I in the midst of them.”
(Matt. 18:20). Lastly, He is really
and truly present upon the altar
under the appearances of the conse-
crated Bread and Wine.

Our Lord Institutes the Sacrament

The belief that our Lord is really
present upon the altar under the ap-
pearances of the consecrated Bread
and Wine, is based upon the word of
God Himself. Let us return to the
days when our Lord dwelt on earth.
He had fed five thousand men in
the desert by a miraculous multipli-
cation of five loaves and two fish
4 (ὦ
 -5-

The next day He was in Capernaum,

where the people asked for more of
that wonderful bread. Instead of ful-
tilling their desire, Jesus said unto
them: “I am the bread of life ... I
am. the living bread which came
down from heaven; if any man eat
of this bread, he shall live for ever,
and the bread that I will give is my
flesh, which I will give for the life
of the world . . . Verily, verily, I say
unto you, Except ye eat the flesh of
the Son of man and drink his blood,
ye have no life in you. Whoso eateth
my flesh and drinketh my blood,
hath eternal life; and I will raise him
up at the last day ... He that eateth
my flesh, and drinketh my blood,
dwelleth in me, and I in him.” (John
6:34-56).
With these words our Lord prom-
ised to give His flesh and blood to
be the food and drink of the world.
But He did not explain at that time
how His body and blood would serve
 --ὁ-

as food and drink for spiritual nour-

ishment of the world.
A year passed since our Lord said
these words. The Jewish Passover
(Πάσχα) was at hand. Jesus knew
that He had to journey from that
feast to the sacrifice on the Cross.
He knew that His body had to be
broken, and His blood had to be shed
for the salvation of the world. He
knew, too, that His disciples would
grieve Him that night, and that one
of them would even betray Him, and
yet He said to them: “With desire I
have desired to eat this passover
with you before I suffer...” (Luke
22:15).
Knowing what was to come, our
Lord, on the night before His cruci-
fixion, gathered with His disciples in
the upper room of a house in Jeru-
salem for the Last Supper with them.
As they were seated before a long,
white banquet table, their eyes were
 -7..-

upon Jesus. He took one of the

loaves of bread, blessed it and broke
it, so that each of His disciples might
have a portion. Then distributing it
to them, He said:
“TAKE, EAT; THIS IS MY BODY
WHICH IS BROKEN FOR YOU”.
Obediently, eagerly, the Apostles
accepted the Bread of Life.
Then, taking a chalice Jesus pour-
ed into it some red wine of Palestine.
He pronounced over it a blessing,
rendered thanks to His Father and
gave it to His disciples, saying:
“DRINK YE ALL OF IT;
FOR THIS IS MY BLOOD
OF THE NEW TESTAMENT,
WHICH IS SHED FOR MANY
FOR THE REMISSION
OF SINS.”
The chalice was then passed from
one to another, and they all drank
of it.
Thus, in the simplest and most
sublime manner, Christ fulfilled His
 anes

earlier promise to give His flesh as

food and His blood as drink. It was
not until after the Crucifixion and
Resurrection, though, that the dis-
ciples understood this. We see then
that at the Last Supper, the very
᾿ night when our Lord was betrayed,
He instituted the Eucharistic Sacri-
fice.
In order to perpetuate the memory
of this Sacrifice for subsequent cen-
turies until He should come again,
He commanded His Apostles: ‘This
do in remembrance of me.” (Luke
22:19). With these words our Lord
gave them the power to do what He
had done — change bread and wine
into His Body and Blood — namely,
to consecrate the Holy Eucharist,
which is the highest form of Thanks-
giving to God that man has in his
power to render. Indeed, God en-
joins man to render this Thanksgiv-
ing in the form of the Divine Liturgy.
The Holy Eucharist is the repeti-
—9—

DOUDIQUI
JO
517
OP
U1‘aul
 —{O—

tion of the Last Supper. It is also the

self-same Sacrifice of the Cross, re-
peated sacramentally. (‘‘Repeated”
does not mean “‘begun all over again”
but-“‘once again made actual and
present to us living today, 2,000
years after the Crucifixion”).
The Apostles and the first Chris-
tians, obeying the Lord’s command:
“This do in remembrance of Me”,
gathered together every day in pri-
vate homesand celebrated the Break-
ing of Bread, or what we know as the
Sacrament of Holy Eucharist.

The. Divine Liturgy as celebrated

in the Apostolic Age
From the very beginnings of the
Christian Church the celebration of
the Holy Eucharist was connected
with a common meal, called “feast
of love” (Αγάπαι) which was a
symbol of Christian brotherly love.
This Feast took place every evening
and at its close the Holy Eucharist
was consummated in which all par-
ticipated; both rites, being regarded
as forming one service, were called
the “Lord’s Supper”. Prayers and
benedictions were said, hymns were
chanted and sermons were delivered
(Matt. 26:30, Acts 2:42-47, Eph. 5:19).
The connection of the Feast of
Love with the Holy Eucharist gave
rise to abuses, which led, somewhat
late in the Apostolic age, to the grad-
ual separation of the two rites. The
Holy Eucharist was performed in the
morning and the Feast of Love in the
evening* After the separation of the
two rites, the Holy Eucharist was
not celebrated every day, but on the

*After the separation of the two rites a like-

ness of the Holy Eucharist was preserved
with the Love Feast: breaking of bread and
blessing of wine, without being Holy Eucha-
rist. In later years it became a separate
rite, performed usually at the close of the
vespers and called Artoklasia (breaking of
bread).
morning of every first day of the
week, namely, the Lord’s Day (Kv
ριαχή) which the Christians set aside
as the day to commemorate the
Lord‘s Resurrection (Acts 20:7, Re-
vel. 1:10).
In those early years the celebra-
tion of the Holy Eucharist was the
task of the Apostles. It was they,
after all, who had assisted at the
Last Supper. Therefore, it was natur-
al that what our Lord had done and
said, was indelibly impressed upon
their memories. Consequently, they
did not need any liturgical book.
But as the Christians increased
and as the time passed the celebra-
tion of the Holy Eucharist became a
task of the presbyters (priests) and
bishops, whom the Apostles ordain-
ed and to whom they transmitted,
through the Grace of the Holy Spirit,
the power of performing this Sacra-
ment, as well as the other Sacra-
ments. Since then the prayers, sup-
 =

plications and hymns, used in the

Holy Eucharist, began to be written
down in books. The various types of
liturgies were written down for use
by future generations up to and be-
yond our own.

Varieties of the Divine Liturgy

The oldest liturgy to be written is

the liturgy of Saint James (Iacovos) ᾿
the brother of our Lord and first
Bishop of Jerusalem. This liturgy is
today celebrated in the Church of
Jerusalem on the feast day of Saint
James, October 23rd.
The second ancient liturgy is that
of Saint Mark, the Evangelist, who
founded the Church of Alexandria,
Egypt, and became Her first bishop.
This liturgy is celebrated in Alexan-
dria on his feast day, April 25th.
The third liturgy is that of Saint
Basil the Great, dating from the 4th
century. This liturgy is an arrange-
 ep gas

ment of the liturgy of St. James and

is celebrated ten times a year; the
feast day of St. Basil (January 1st);
the first five Sundays of Lent; Thurs-
day and Saturday of Holy Week; the
vigils of Christmas and Epiphany.
The fourth liturgy is that of Saint
John Chrysostom, dating from the
fifth century. This liturgy is mostly
an abridgement of the inaudible
prayers found in St. Basil's liturgy.
The liturgy of St. John Chrysostom
became the prevailing liturgy in all
the Orthodox Churches. It is cele-
brated every Sunday and every holi-
day of the year, except the days,
when one of the other liturgies is
celebrated.
There is a traditional feeling in the
Orthodox Church that the joyous-
ness of the last two liturgies is not
altogether suitable to the penitential
season of the Great Lent. For this
reason a fifth liturgy, that of the
Pre-Sanctified Gifts, is used during
 -15---

Lent, except on Saturdays and Sun-

days and on March 25th. This litur-
gy is not a complete liturgy, but ra-
ther a vespers, in which Holy Com-
munion, kept from a preceding lit-
urgy, is administered. This explains
the name “Liturgy of the pre-Sancti-
fied Gifts.”
As the purpose of all: these litur-
gies is to celebrate the Holy Euchar-
ist, they can be understood in a par-
ticular sense as forming just one lit-
urgy.

The parts of the Divine Liturgy

The Divine Liturgy is divided into
several parts. Each part corresponds
to a particular event of our Lord’s
Life, thus giving to the Divine Litur-
gy the form of a corporate dramatic
action, by which the whole Life of
Christ is re-enacted, The priest and
‘the worshippers (the latter’s role
having been replaced now by the
 pe ee

chanters or the choirs) have their

distinct roles for the proper repre-
sentation of the Divine Drama.
. Before every Divine Liturgy the
Offeratory (Προσχομιδή) is made,
in which the priest in the Sanctuary
prepares the Elements of the Sacra-
ment for consecration. This part of
the Liturgy commemorates Christ’s
early Life, which was a preparation
for His public ministry. The Offer-
tory service is performed during the
Mating service (ὄρθρος) without be-
ing seen by the congregation, just as
Christ’s early Life was not shown to
the world as being the revelation of
God’s Life (Matt. 11:27, John 14:9).
The Liturgy proper is divided into
- two parts:
I. The Preparation, which ends af-
ter the Creed*. This part corre-

*The traditional division of the Divine

Liturgy in the Liturgy of the Catechu-
mens and in the Liturgy of the Faithful
 ΞΞᾺ...

sponds to our Lord’s Life during His

public ministry. It is a representa-
tion of the most important events of
His Life; namely, His coming to the
world (the Introit of the Gospel),
His teaching (reading from the Epis-
tles and the Gospel), His death and
burial (the Great Introit), His Resur-
rection (indicated by the shaking of
the “Aer” over the Holy Gifts during
the recitation of the Creed by the
phrase “‘and rose on the third day’),
and His Ascension to Heaven (indi-
cated by the phrase “and ascended
into Heaven’).
II. The Sacramental part, which
begins with the exhortation of the
deacon or the priest: “Let us stand
well; let us stand with fear...”. This

recalls historic memories of the early

years of our Church. Nowadays when
there are no Catechumens, the division
of the Liturgy should be divided on the
basis of its contents. This division has
been preferred and used in this book.
part of the Divine Liturgy is the most
sacred, because in it the Sacrament
of Holy Eucharist is consummated.
These two parts of the Divine Lit-
urgy are so closely connected with
each other that they form but one
single act of worship. For this rea-
son, Orthodox Christians must at-
tend the entire Divine Liturgy; and
this they do not as a duty, but as a
distinct privilege. They may feel un-
worthy to attend it, and yet they
know that they are welcome by our
Lord, Who numbers them among
His chosen people (Matt. 20:16, John
10:14-16).

Benefits received from the

Divine Liturgy
The Divine Liturgy, although its
intention is primarily for man to
worship God and to give thanks to
Him: also showers actual grace and
blessings upon those in attendance
to aid them as the Lord’s chosen
people. There, in the atmosphere of
the worship, a spiritual renewal
comes to each of them from the
higher thoughts the Liturgy suggests
to them, from the sacred hymns,
from the reading and teaching of
the Gospel, from prayer, and from
the Grace of our Lord, Who is ac-
tually present in the Divine Liturgy.
Worshipping together with others
is very beneficial, too. It strengthens
the faith of each one and lifts one, as
in no other possible way, into the
very presence of God. Thus the spirit
of each worshipper soars upward in-
to the realm of inspirational thought
and purpose, which*cannot be reach-
ed in any other atmosphere or rela-
tionship. The mind and the heart of
each worshipper becomes responsive
to the influences that make him a
receiver of and instrument for wit-
nessing to righteousness, benevo-
lence and truth.
However, during the six days of
the week, our work, earthly cares,
worries, anxieties and disappoint-
ments, temptations and provocations
to sin, all these worldly things, ex-
haust us spiritually and physically.
But God, in His infinite mercy pro-
vides us with Sunday, the day of the
Lord, when by going to Church, we
are supplied with new spiritual and
moral nourishment for our needs for
the coming week. When God, in His
wisdom, set apart one day out of
every seven and hallowed it as His
own day, He was not thinking of any
need to be worshipped, but of our
need for renewal of our spiritual en-
ergies. Therefore, attending Church
on Sunday is like the winding of a
clock. Spiritual life cannot go too
long without “rewinding”. By attend-
ing the Divine Liturgy Sunday after
Sunday we are equipped spiritually
and morally for whatever lies ahead.
All these benefits and blessings are
conferred upon us in even greater
THE REAL PRESENCE OF OUR LORD
 ——99——

abundance, when we partake of Holy

Communion. This is the purpose of
the institution and consummation of
the Holy Eucharist. Holy Commun-
ion, being divine food and medicine,
affords our souls nourishment,
growth, strength, health, and, even
more important, eternal life. It is al-
so safeguard and cure for the ills of
our bodies, because the abundance of
Grace, with which Holy Communion
enriches the soul, is also communi-
cated by it to the body, which is so
intimately united with the soul. The
Grace that the soul receives exercises
wholesome influence on the body,
whose sensual nature is consequent-
ly weakened.
Partaking of Holy Communion as
often as possible, we really partake
of Christ’s Life, so that our lives
might be transformed into the very
likeness of His Life (John 6:5456).
Christ’s life, which is imparted to us
through reception of Holy Commu-
nion, removes the barriers which sep-
arate the poor from the rich, the
ignorant from the learned, the un-
favored from the favored, and thus
strengthens the bonds of Christian
love and harmony among all men
(I corinth. 10:17).
However, there are people who at-\
tend the Divine Liturgy and receive
Holy Communion regularly, yet they
receive little or no benefit from it.
Why? Because they do not fulfill the
necessary requirements for attend-
ing the Divine Liturgy and receiving
Holy Communion properly. It is sim-
ilar toastudent in a class room, who
does not pay attention to what the
teacher says and never does his
homework. He gets very little out
of school. Likewise, those who ar-
rive late to church and do not under-
stand the meaning of Divine Liturgy
-or those who are hypocrites in their
lives, and those who go to church as
 Ἔχ.

mere spectators, or to hear the. choir,

or to indulge passively in praise and
prayer much as they go to see a ball
game; all such people cannot be fully
benefited from the Divine Liturgy.
The worshippers who are richly
blessed byattending the Divine Litur-
gy are those who are present for the
entire Liturgy and who follow it with
understanding; those who are sin-
cere and well disposed to it, and
those who receive Holy Communion
only after being properly prepared
and approach the altar ‘With fear of
God, with faith and love.”
 THE CHRISTIAN TEMPLE
OR CHURCH
The Apostles and the first Ck:ristians
worshipped God and celebrated the Holy
Eucharist in private homes, That is, indi-
viduals would set aside a room for wor-
ship and for celebrating the Holy Eu-
charist. Truly, in this room the Lord
was present.
For their faith the early Christians
were constantly exposed to persecutions
and suffered at the hands of the Jewish
Pharisees and the heathen. From the
time of the Emperor Nero (54-68 A.D.)
the Roman government, too, was hostile
to Christians and tried vigorously and
with great cruelty to supress and annihi-
late Christianity. The degree of persecu-
tion varied with Emperors.
These persecutions, however, did not
restrain the progress and growth of
the Christian Faith. They only drove
 -Ξγ8--
Christians to conceal their Faith from
the eyes of the heathen world, whenever
such concealment did not involve any
denial of their Lord. They took refuge
in hiding-places, such as woods, moun-
tain gorges, caves, and underground
cemeteries (known as Catacombs), where
they came together to offer their prayers
to God and celebrate the Holy Euchar-
ist. As long as they were persecuted for
their Faith, they could not decorate the
places of their gatherings even though
they wished to do so. But impelled by
their pious feelings, they used in the place
of decorations certain allegorical signs
or symbols, intelligible to them alone.
Thus, on the walls of the Catacombs
they represented the Cross of Christ by
the sign T. Frequently, Christ was rep-
resented in the shape of a fish, because
the Greek word ἰχθὺς — fish is com-
posed of the initials of the words:
Ἰησοῦς Χριστὸς Θεοῦ Υἱὸς Σωτὴρ i. e.,
Jesus Christ, Son of God, Savior. Still
more frequently He was represented as
ἃ Lamb, or as a Shepherd, carrying a
sheep on His. shoulders. The Catacombs
were at the same time church and burying
place, and in some instances they were
the scene of martyrdoms.
The ener Church, however, was
not an institu-
NX “WZ
: hy4 tion of human
So appointment
_— fa] - ny and, in spite of
=, all these terrible
= SL

ASE
struggles, it
RN stood (and
stands) firm.
Divine
Founder and

Protector of the Christian Church, our

Lord Jesus Christ, converted to the
Christian Faith not only a persecuting
Pharisee (Saint Paul) and made him His
Apostle (Acts 9:1-20), but even a Ro-
man Emperor, Constantine the Great, by
causing the appearance of a luminous
Cross in the sky (312 A.D.).
 =36—

Constantine later (313 A.D.) en-

throned Christianity as the official Re-
ligion of the Roman Empire. Then hea-
then temples were converted into Christ-
ian churches and new churches were
erected with great splendor, and these
were consecrated to God by a bishop and
called temples, houses of God and
churches (Naoi , Οἴκοι Qcod ,"ExxAnciat),
In shape the first Temples were quad-

The Church of Holy Wisdom

(Hagia Sophiap
as it appears today in Constantinople.
rilateral and oblong with the Altar at
the east end and the Portico at the west,
and were known as “‘Basilicas.” In the
course of time, wings were added on
either side of the Basilica and thus the
once quadrangular building took on the
appearance of a cross. When for the first
time a round dome was placed on the
cruciform Temple of God’s Wisdom
(Saint Sophia) in Constantinople, the
Byzantine style of architecture was
evolved.
Each Church has its own particular
appelation, such as “Church of the
Holy Trinity” or “Church of Saint Nich-
olas” etc.
The characteristic of the Christian
Churches and especially of the Orthodox
Churches is exterior and interior splen-
dor. The more beautiful, well decorated
and mote comfortable the Church, the
more the Christians will wish to go there:
Such an environment makes the worship-
ers feel that they are really in the House
of God, thus elevating their souls to
 --«30--

Heaven. The dome on the Church which

the Byzantines invented and decorated
with the Icon of the Almighty God, re-
minds one of the Heaven where the souls
of the Christians should rise when they
are in the Church.
As the Christians of the early years
were divided into three orders, the cate-
chumens, the Faithful and the clergy,
the Orthodox churches (temples) were
divided into three parts, the portico, the
nave and the sanctuary.
[. The Portico (Νάρθηξ) is the
western and the first division of the
Church upon entering it, to which the
catechumens withdrew after the end of
their Liturgy. Some Orthodox Churches,
in keeping with the historical memories,
still retain the Portico, used now for dif-
ferent purposes.
II. The Nave (Κυρίως Nads) is the
space between the Portico and the Sanct-
uary. The Nave is the most beautiful
part of the Church and today, as in an-
cient times, it is set apart for the lay
 =a 3Oo eq
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-
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-- Ὦ ὍὌὍ
ae & Ma
[.5] ° ~
[ow
[72]
Bl ie
= ceb 3ὦ ἐπ᾽
oto & πως
‘
‘Ss aR aaa Nea Pe he St
a
τιν
Salas es
eG “Pes .
Gi
oc & ob π
(Προσκυνητάριον): an elegant piece of
furniture at the entrance of the Nave
upon which the Icon of the patron Saint
of the Church is placed. Beside this
stand there are candelabra, where the
Christians may light and set their candles,
then make the sign of the Cross, and kiss
the icon upon it.
The early Christians used wax
candles to light the catacombs. Later
when churches were built they used
candles in night services. But they con-
tinued to do the same for day services
also. After the usage of the candles ceased
to be a necessity, they were used as a
symbol of devotion to God and respect
to the Saints, as well as to give additional
splendor to the ceremonies. The wax
candles are used both at joyous occasions,
such as weddings and Baptisms, and at
sad events, such as funerals and memor-
ial services, because, as they burn and
melt, they symbolize both spiritual joy
and mourning and contrition.
The wax candles also took other sym-
bolic meanings As the wax whenitis
warmed becomes soft and pliable, so our
hearts after entering the Church and at-
tending the Divine Liturgy should be-
come tender and sympathetic. The wax
candles represent likewise the hearts of
the Christians which, illuminated by the
light of Christ and inflamed by His fire
(Luke 12:49), are ever consumed unto
the honor of God.
2. The pews (xadiopata) which are
seats used by the Christians for sitting
down during certain moments of. the
Liturgy.
3. The pulpit (‘ApBwv) an elevated
piece of furniture on the left side of the
Nave, used by the
61 ea-e-y for
the reading of and
preaching from
the Gospel. The pul-
pit symbolizes the
big stone with which
the Tomb of Jesus
was closed and from
which the angel
 =44—

brought the tidings of the Resurrection

(Matt. 28:2, Mar. 16:2-6).
A part of the floor which extends in
front of the Sanctuary is elevated from
the rest of the Nave and is called Solea
(Σολέα) . On the Solea some special cer-
emonies are performed, such as weddings,
baptisms, funerals, memorial services
and several others. The most important
furnishings on the Solea are the Episco-
pal throne, the book stands and the Can-
delabras. In some Churches the Pulpit
is also on the Solea.

Settee emma ks aaa

SS. Constantine and Helen Greek Orthodox Church

Chicago, Illinois ἡ
 —35—

1. The Episcopal Throne (Ἐπισκοπι-

κὸς Θρόνος). an elevated and elaborate
throne on the right
side of the Solea,
in which the bish-
op or archbishop
stands, when he is
not in the Sanctu-
ary. At that time he
represents Jesus
Christ and as from
a watchtower he
supervises the peo-
ple. |
2. The Book
Stands(’AvaAdyia)
elevated stands,
one on the right
and one on the left
side of the Solea.
On these stands the
church books are
placed which are
used by the readers and the chanters. In
many Orthodox churches only one such
stand is found on the right side of the
Solea.
 a)
3. The big Candle Holders or Can-
delabras (MavoudAia). They are oblong
pieces of bronze, which form three neck-
like openings to hold big lampads. At the
base they have a circular disc with small-
er openings, into which the Christians
set their candles.
From the ceiling of the Nave are sus-
pended the Chandeliers (Πολνέλαιοι),
They are furn-
ishings of bronze
or crystal with
candle holders
in which lamp-
ads of wax are
placed. In olden
days, instead of
“wax, oil was
used, as their
name signifies.
Today the can-
dle holders have
been to a great
extent replaced
by electrical fix-
tures.
 —37—

The Chandeliers are placed there in

the honor and glory of God in the High-
est and for more splendor of His House.
Allegorically, they represent the stars in
the sky and the Heavenly Light that
God, the “Father of Lights,” sends down

si
att
i
ι
τς
Ee
te

.)-)
isis
Le
OS
3
 --28--

to us from above.
The Nave is separated from the Sanct-
uary by a partition called Iconostasion
(Εἰκονοστάσιον) which
is ornamented with i-
cons, i. e., holy pictures.
The Iconostasion re-
minds us of the curtain
which divided the Tab-
ernacle of the Old Test-
ament into two parts,
the Holy Place and the
Holy of Holies (Exod.
26:31-33, Lev. 16:2). In
front of each Icon on
the Iconostasion an oil
lamp is hung. The oil
symbolizes the peace and
the mercy of God. The
oil lamps which light
the Icons denote, first,
our honor and respect
to the Saints, who be-
came “the light of the
world” (Matt. 5:14), Κανδήλα.
 am Pie x
oul υοισ,ϑουοϑι
79 eu ‘SS ϑυιηυθηδυο9
pue υϑδϑίϑῃ 99:
 τ 6-Ξ

second, our zeal for the splendor of the

Church, and third, our fervent faith.
The oil lamps with two lights symbol-
ize the two Natures of Christ, the Divine
and the Human; those with three, the
Holy Trinity; those with four, the four
Evangelists; those with five represent
Christ with the four Evangelists who left
for us a description of His Life and teach-
ing, as well as the five wise virgins who
took oil in their vessels with their lamps
(Matt. 25:1-13); those with seven signify
the seven Sacraments of our Church,
the seven lamps of fire burning before
God’s throne (Rev. 4:5), as well as the
Seven General Councils, by the ordinance
of which our Church is guided to this
day; those with nine remind us of the
nine Orders of Angels who dwell in
Heaven; and those with thirteen symbol-
ize our Lord with His twelve Apostles.
The Iconostasion has three doors.
The central one is the largest and the
most beautiful, called Beautiful Gate
(‘Wpaia Πύλη). This Gate is decorated
 Ξ
κ)-

with the icon of Jesus Christ, as High

Priest, to remind us that He offered Him-
self as a sacrifice for our salvation. Christ
is also the King of all and the Head of
the Church and for this reason this gate
is, likewise, called the Royal Gate (Βασι-
λικὴ Πύλη). This gate is used only by
the clergymen when they are officiating
in the services. The other two doors, one
on the right and one on the left of the
Royal Gate are smaller and are used by
the altar boys and the clergymen, when
they are not officiating. On those two
doors there are icons of the Archangels
Michael and Gabriel, symbolizing the
Good Spirits, who minister unto God in
Heaven and who are guards of the
Sanctuary. :
III. The Sanctuary (Ἱερὸν Βῆμα)
the Eastern part of the Church, behind
the Iconostasion. In early years it was
separated from the Nave by rails or by
curtain and in later years by the Icono-
stasion. The Sanctuary is elevated from
the Nave and even from the Solea in
 ἢ). Ὁ

order that the Services be heard by all

present. Here stand the clergy who ce-
lebrate the Divine Liturgy as well as
of the altar boys and of persons who are
permitted to enter the Sanctuary for fixed
purposes. All those who enter it, have to
mount one or more steps and for this
reason it is also called “Ayiov Βῆμα
In the middle of the Sanctuary there
is the Altar or Holy Table Ayia Tpécrezga
which is the holiest place that can be
found on earth. The Majesty of God des-
cends upon the Altar, when the Bloodless
Sacrifice of Christ is performed on it. The
Altar ought to be of stone and be conse-
crated by a bishop and have deposited
therein some relics of the Holy Martyrs
and Saints (i. e. incorruptible remains of
their bodies).
It is made of stone, first, because it de-
notes Christ Who is the Mystical Stone,
a name often applied to Him in the Scrip-
tures (1 Cor. 10:4), and second, because
it is symbolic of solidity, and shows how
the Divine Worship is most firmly estab-
lished on Christ.
 —43—

The relics of the Saints, in a small sil-

ver box placed into a specially made com-
partment of the Altar, denote that the
Church of Christ has been founded and
is based upon the blood and the sacrifices
of Her Martyrs and Saints. The holiness
with which the Christian Altar is invested
is asserted by the author of the Epistle
to Hebrews, admonishing them that “we
(the Christians) have an Altar, whereof
they have no right to eat” (Heb. 13:10).
The Altar also represents the Calvary
on which Christ was crucified, as well as
the Tomb of Christ.
The Altar, being the place on which
rests the Glory of the Lord, is vested with
three coverings. One of them, the inner, is
called Katasarkion (Κατασάρκιον) and
reminds us of the clean linen cloth, with
which St. Joseph of Arimathea wrapped
the Body of Christ when it was unnailled
from the Cross (Matt. 27:59). The other
two coverings remind us of linen clothes,
in which the dead Body of Christ was
shrouded and with which it was buried
 --αα--
(John 20:5). These three coverings are
usually white to symbolize the purity,
which ought to be brought to the Holy
Sacrifice, purity of thought, emotion,
and will.
On the Altar there are:
1. The Holy Gospel (Ἱερὸν Εὐαγγέλιον)
which is always kept on the altar. It is a
book ornamented with
a golden or silver cover-
ing. On the one side of
it is engraved the Cru-
cifixion of Christ and on
the other His Resurrec-
tion and on the corners
the four Evangelists. It
contains excerpts from
the Gospels of the four Evangelists, Mat-
thew, Mark, Luke and John. In every
Liturgy and in many ceremonies one of
these excerpts is read by the priest or
deacon.
This Gospel is carried out of the Sanct-
uary by the priest or deacon, when the
Introit of the Gospel takes place, symbol-
 —45—

izing the coming of Christ into the world.

2. The Corporal or Eliton (EfAntév),
a silken cloth which is folded and is kept
always under the Gospel. On the Corp-
oral the burial of Christ is illustrated
and it is blessed by a bishop at the dedica-
tion of a Church. When the Cherubic
hymn begins, the Corporal is spread upon
the center of the Altar because only upon
it can the Holy Eucharist be performed.
Where there is no Altar, as in ships, in
camps, and in Churches not yet conse-
crated, the Antiminsion (’Avtiptvaiov)
is used instead of the Eliton. Both of
them appear the same; the difference is
that the Antiminsion has a particle of
some holy relic sewed in one of its edges
and it can replace the Altar. The word
Antiminsion is compounded from the
Greek preposition ἀντὶ =instead, and
the Latin word mensa = table, meaning,
what is used instead of the table.
3. The book of Offices or Missal
(Ἱερατικὸν) which contains the Services,
of the Vesper, the Matin, the Offertory,
 τ
λϑ-
the three Liturgies and other prayers used
by the priest.
4. The Cross, with which the priest
blesses the wershipers at certain moments
of the Divine Liturgy.
5. The Tabernacle or Holy Gifts Re-
ceptacle (’Aptopoptov) of silver or gold
in the shape of a sep-
ulchre, in which the
Holy Gifts, the Body
and Blood of Christ,
are preserved for the
sick in an emergency
and for the Liturgy
of the Presanctified
Gifts during Lent.
6. Two or four Can-
dlesticks with wax
candles, which must
be burning during the
celebration of the Di-
vine Liturgy. Origi-
nally these candles were intended to give
off light for the priest as he read the
prayers, but later on their value became
 Ξ-.1.)--

almost entirely symbolical. As they burn

and their light crowns the Altar, they
typify Christ the Lord, Who is “the true
Light, which lighteth every man that
cometh into the world” (John 1:9, 8:12).
The two candlesticks indicate that in
Jesus Christ are united two natures, the
Divine and the Human. The four candle-
sticks remind us of the four Evangelists,
who recorded the life of our Lord.
Other accessories, standing in the back
of the Altar, are:
1. The Holy Cross and the Exaptery-
ga (ἐξαπτέρυγα). The Cross, with the
images of the Crucifixion on the one side
and the Resurrection on the other side,
is made of silver and is fixed on a pole
like a banner. This Cross is standing be-
tween two other circular banners of sil-
ver, having on both their sides images of
six-winged Angels, called Seraphim. From
these six-winged Angels these banners are
named Exapteryga (from the Greek
words ἕξ = six and πτέρυγες = wings).
These banners represent the Seraphim,
 —hB—

which the, prophet Isaiah saw round

about God’s Throne.
One of those Seraphim took from the
Altar with a tong live coal with which
he touched the prophet’s lips and

cleansed his sins, thus typifying the Holy

Communion which is performed on the
Christian Altar “for the remission of
 —49—
sins” (Is. 6:1-7, Matt. 26:26-28, Rev. 4:8).
The Seraphim appear with the Cheru-
bim as guardians of God’s Throne, which
/on earth is represented by the Altar
(Ex. 25:18, Ps. 80:1).
 —50—

2. The Crucifix(é Ἐσταυρωμένος) a

large wooden Cross on which a life-size
Body of Christ is nailed. This Crucifix is
placed in a cunspicuous position, behind
the Altar, so that it may attract the eyes
and the hearts of all and remind us of
the Bloody Sacrifice of Christ, which is
renewed on the Altar in a bloodless man-
ner. On the Cross and above the head of
Christ's Body there is an inscription with
the Greek letters I.N.B.1., which means
«Ἰησοῦς ὁ Ναζωραῖος ὁ Βασιλεὺς τῶν
Ιουδαίων» i, 6. “Jesus Nazarene, King of
Jews” (John 19:19).
This Crucifix is brought out of the Sanc-
tuary in an impressive procession and
placed on the Solea during the Service of
Holy Thursday.
In the Sanctuary and to the left of the
Altar, a table, a cupboard, or a wall in-
dentation is found in which the offerings
of the Christians for the Divine Liturgy
are placed. This special place is called the
Table of Oblations or Credence Πρόθεσις.
It signifies the cave of Bethlehem in
which Christ was born. It is vested with
rich coverings, like the Altar and deco-
rated with the Icon of the Birth of Christ.
In the Credence the elements for the Sac-
rament of Holy Eucharist are prepared.
In it are placed the following sacred
Accessories, used in the preparation of
the Sacrament of Holy Eucharist;
Ι. The Paten or Disk ( Atoxépiov)
a small round metal disk
with a stemmed base
which represents the
manger where Christ was
placed after His Birth.
During the service of
Offertory a piece ol
bread, called the ᾿Αμνὸς
(Lamb, Host) is placed
on this disk. Beside the
Lamb*) are placed also

*Our Lord, Who deigned to be sacrificed for our

sins. is presented in the Scriptures as a Lamb
(Is. 53:5-7, John 1:6, 12, Rev. 5:6, 12).
Hence, the portion of the bread, which
represents the Body of Christ and which
later is changed into It, is called the “Lamb.”
portions in memory of the different Saints
and in memory of the living and of the
departed.
2. The Chalice (CAyiov Ποτήριον)
an elegant drinking cup of
silver or gold with a long-
stemmed base. During the
Service of Offertory wine
and water (John 19:34) is
poured into it, which later
is changed into the Blood
of Christ. The Chalice rep-
resents the cup out of which
our Lord gave His Blood to
His Apostles during the
Last Supper. It represents also in a strik-
ing manner the Passion of Christ (Matt.
20:22, 26:39).
3. The Asterisk (᾿Αστερίσκος) consist-
ing of two arched metal bands, held by
a screw in such a way that they may be
put together or turned around into the
shape of a cross. It is placed over the
Paten in order to prevent the small cloth-
cover from touching the ‘“‘Lamb” and the
 portions. The Asterisk represents the star,
which stood over the cave of Bethlehem
when Christ was born (Matt. 2:9).
4. The Lance (Λόγχη): a lance-
shaped knife, double-edged, used by the
priest to cut the Lamb and the portions
out of the prosphora during the Service
of Offertory and place them on the Pat-
en. The Lance symbolizes the spear with
which one of the soldiers pierced the side
of Christ’s Holy Body on the Cross (John
19:34).
5. The Spoon (Aafis): a long-han-
dled spoon of gold or sil-
ver with which the Holy
Communion is admin-
istered to communicants.
It symbolizes the pincers
by which a Seraphim
took live coal from the
Altar and touched Isai-
ah’s lips, thus cleansing
his sins and iniquities (Is. 6:1-7). With
this sacred spoon the Christians partake
of the Holy Communion, which burns
 an) een

away our transgressions.

6. The Sponge (Σπόγγος) : a small
sponge, used by the priest for drying up
the Chalice, after he consumes the Holy
Communion. This sponge is kept in the
Chalice and is called the “cleansing
Sponge.” In our Church a thin sponge of
a circular shape is also used with which
the Paten and the Antiminsion are wiped
after the Lamb and the portions of bread
have been dropped into the Chalice.
This sponge is kept within the Anti-
minsion.
This sponge symbolizes that sponge,
which was filled with vinegar and was
given to our Lord on the Cross to drink
(Matt. 27:48).
7. The Veils or Cloth-covers (KoAUppata)
They are three; two of them are smaller
which are used to cover the Paten and the
Chalice, the third to cover both. These
three veils remind us of the clothes and
the shrouds which were used for Christ’s
burial. When the Great Introit takes
place the priest carries in his hands the
 Paten and Chalice, covered with the
small veils, and on his shoulders the large
veil. After leaving the Paten and Chalice
- on the Altar the priest covers them with
the large veil which in this case represents
the stone with which the entrance of
Christ’s tomb was closed.
When the Creed is recited the large veil
is shaken over the Holy Gifts. This shake
denotes the earthquake which “rolled
back the stone from the door’ of the
tomb. Also by this shake it fans and
cleans the air above the Holy Gifts, hence
itis named Aer.
Other Sacred Utensils in the Sanctuary
are:
1. The Zeon (Zéov). The Greek word
zeon means boiling water; hence the ves-
sel with which the boiling water is carried
is also named Zeon. With this vessel the
priest pours warm water into the Chalice
when the Communion Anthem is sung.
This warm water reminds us of the warm
blood and water which flowed trom the
side of Christ, when He was pierced by
 =e
the spear of a soldier on the Cross (John
19:34). It also symbolizes the warm faith
with which we should draw. near the
Chalice when taking Holy Communion.
2. The Lanterns or Torches (Φανοὶ
ἢ Tlupool).
The Lanterns are held by the
Altar boys, preceding the processions
during the Small and Great Introits and
other instances, thus giving splendor to
the ceremonies. Their light represents
the light which shines upon the world
from the Gospel.
3. The Censer or Thurible (Θυμιατή-
ριον) ἰ5 a vessel in which incense is
burned. It was used in ancient times in
the Temple by Aaron (1 Chron. 23:13)
and it is now used by the Church. This
vessel, usually of silver, hangs from three
chains with small bells. In the New Test-
ament the first who _ presented incense
to the Lord were the wise men (Matt.
2:11).
Incensing before the Altar and the
icons is a tribute of honor to our Lord
and to the saints. The incensing toward
the worshipers, first, expresses the wish of
the priest that their prayers may ascend.
to heaven as the fumes of the incense
rise aloft (Ps. 141:2, Rev. 5:8); second, it
reminds thern that their prayers ascend
to God when their lives are “a sweet
smell” (Phil. 4:18).
ae ἘΠ
 THE PRIEST AND HIS VESTMENTS.

The celebrants of the Divine Liturgy

are the clergymen, who have received the
grace of the Holy Spirit through the
Sacrament of Priesthood or Ordination.
They are the bishops, the priests (presby-
ters) and the deacons.
The Sacrament of Priesthood derives
its origin from Christ, the Eternal High
Priest, from Whom all the other Sacra-
ments also originate. Christ as the High
Priest offered Himself as a Sacrifice on the
Cross “for the remission of sins” (Matt.
26:28) and conferred His Priesthood
upon His Apostles (John 20:21-23, Matt.
18:18, Luke 10:16). From the Apostles
the office of Priesthood passed over to the
first clergymen of the Church and from
them to their successors until it has ar-
rived unto our days. This is called Apos-
tolic Succession, which in our Church is
fundamental, because it alone confers
upon the clergymen the divinely ap-
pointed authority and power to admin-
ister the Sacraments and to stand as rep-
resentatives of the Divine Power here on
earth.
Of the three orders of Priesthood, the
priest occupies the central position in the
Church. The term priest is used in the
Christian Church with a new meaning,
not the same as in Hebrew or Greek be-
fore Christ. The Christian priest is an
instrument of Christ and continues His
work, standing always at the side of his
people. He is their spiritual father, he
knows them all “by name” (John 10:
2-16), and he gives them “πεῖ life” by
teaching them the Word of God and ad-
ministering the Sacraments for them
(John 3:3,7, I Cor. 4:15).
The priest administers all the Sacra-
ments, with the exception of Ordination.
However, celebrating the Divine Liturgy
is his principal function. Just as in the
Life of Christ His Sacrifice upon the
Cross is of predominant importance, so
in the life of the Church the Sacrifice of
 —t0—

the Holy Eucharist takes first place. Thus,

during the Divine Liturgy the priest is
engaged in his holiest mission.
The priest is indispensable in the cele-
bration of Divine Liturgy. The deacon
may not celebrate the Divine Liturgy
alone, since his only capacity being to
assist the priest. Even though a bishop
is officiating, the priest must be present.
From the very beginning of the
Church, there were strict rules that dur-
ing the Divine Liturgy special vestments,
which symbolize the holy function of the
clergymen, should be used. Their appear-
ance in their full vestments distinguishes
them not only from the laymen, but even
from themselves; it reminds them and the
others of nothing of the “worldly cares.”
As they put on their bright vestments,
they are obliged to clothe themselves
also in the robes of the Spirit. For this
reason as they put on each of their vest-
ments, they recite verses from the Bible,
which disclose the meaning of their vest-
ments. So, while vesting they are re-
minded of their high Service and, splen-
didly clothed externally and internally
like Aaron, they may worthily perform
the Divine Liturgy (Exodus 28:2-29,
Ecclesiasticus 45:7-17).
The vestments of the priest are:
1. The Alb or Tunic (Στιχάριον):
This is a garment which has sleeves and
reaches ito the ground. This vestment
signifies the tunic which the soldiers of
the governor put on Christ before His
Crucifixion (Matt. 27:27:-28). It also
commemorates the white raiment of the
angel, who announced to the women the
glad tidings of the Lord’s Resurrection
(Matt. 28:3, Mark 16:5). The Alb is
usually white, and by its whiteness this
vestment reminds the celebrant of the
spotless innocence and purity of body
and soul, which ought to adorn him at
all times, but especially when he cele-
brates the Liturgy. When the priest puts
it on he says: “My soul shall rejoice in the
Lord,.for He hath clothed me with the
garment of salvation, He hath covered
 —67—

me with the robe of joy; He hath set a

crown on my head like a bridegroom,
and like a bride He hath adorned ime
with ornaments” (Isaiah 61:10).
2. The Stole or Epifrachelion (€m-
τραχήλιον): This is a narrow and long
piece of cloth which covers both shoul-
ders of the priest and encircles his neck,
the parts uniting in the front and reach-
ing to the hem of the Alb. The stole is
the proper emblem of the priestly power
and is, therefore, used at every exercise
of that power, in churches and in pri-
vate dwellings, in public and in private.
It signifies, first, the yoke or burden of
the priestly office and, second, the grace
of the Holy Spirit which flows down
upon the officiating priest. While putting
it on, the priest recites these sublime
words: “Blessed is God, Who pours His
Grace upon His priests; it is as ointment
on the head, that ran down to the beard,
even the beard of Aaron; that ran down
to the fringe of his clothing” (Psalm
188:2).
 3. The Cincture or Girdle (Ζώνη)
is the vestment with which the priest
fastens the Alb and the Stole on*his body
in order to facilitate his movements and
attest his readiness for service, as a man
girds himself when he sets out on a jour-
ney or undertakes a task. So, also the
priest girds himself when he sets about
his sacred ministry and regarding his gir-
dle as the strength of Divine Power he
recites: “Blessed is God Who girds me
with strength, and makes my way blame-
less; Who strengthens my feetas hinds’
feet, and sets me upon high places”
(Psalm 18:32-33).
4. The Maniples (’Emipavixia) are cuffs
which the priest fastens about his wrists
over the sleeves of the Alb so as to
facilitate the movements of his hands
during the Liturgy. They signify, first,
the chains with which the soldiers bound
the arms of Christ, and, second, the cre-
ative and efficacious Power of God. As
the priest puts on the right maniple, he
recites: “Thy right hand, O Lord, has
 λιον
~<
—b4—

5:
Qa
τὰ
ΓΕ
W
: -:
Επιγονάτιον
 --5--
been glorified in strength; Thy right
hand has broken enemies, and in the
abundance of Thy glory Thou hast
crushed Thy adversaries’ (Exodus 15:
6-7).
As he puts on the left maniple, he re-
flects that he is the work of God’s hands
and prays to his Creator to guide him
with his Commandments: “Thy hands
have made me and moulded me; instruct
me that I may learn Thy Command-
ments” (Psalm 119:73).
5. The genual or epigonation:
It is a vestment of a square foot in size,
hung from the girdle and covering the
knee and worn by priests who are en-
titled to it by special grant. This vest-
ment replaced the purses of the alms,
which the Apostles carried for the poor
people. It bears the figure of the Cross
or of our Lord or of an angel. Looking
like a broad sword, it signifies the Sword
of the Spirit, the all-conquering power of
the Divine Word. As the celebrant hangs
it on, he recites: “Gird Thy sword upon
 —t—
Thy thigh, O Mighty One,in Thy splen-
dor and in Thy beauty, and go forth and
prosper and reign in the cause of truth
and meekness and righteousness, and Thy
right hand shall guide Thee wondrous-
ly” (Psalm 45:3-5).
6. The Chasuble (Maiddoviov):It is a
 =
67

_ sleeveless vestment and the most richly

adorned, which is worn over all the rest.
It denotes the scarlet garment which
Christ wore in the court room of Pilate
(Matt. 27:28). It also denotes the cloak,
which the Apostles wore during their
travels (II Tim. 4:13), reminding the
priest that they also are wayfarers. The
priest completes his vesting by putting on
the Chasuble, and recites: “Thy priests,
O Lord, shall clothe themselves with
righteousness and Thy Saints shall re-
joice”’ (Psalm 132:9).
Thus invested the priest is another
man. Whatever he may be as an indi-
vidual, everyone present in the Church
looks upon him as the instrument of God,
through whom the Holy Spirit works. It
he were to show himself unworthy or
fall into sin, God would still give His
Grace through the Sacraments, per-
formed by him. The Spirit works even —
by means of unworthy instruments.
The great solicitude of the Church is
to ensure that she has blameless and holy
 —bs—

priests; they must be “the sali of the

earth” and “the light of the world”
(Matt. 5:13-14).

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 THE OFFERTORY.
When the priest is about to celebrate
the Divine Liturgy, awed by the sublimity
of the Great Sacrament, he stands in front
of the Royal Gate of the Iconostasion
and there he strengthens himself by a
series of prayers. Then he kisses the Icons
of Christ, Virgin Mary, St. John the Bap-
tist, and the patron Saint of the Church.
He then ends with this prayer: “O Lord,
stretch forth Thy hand from Thy dwell-
ing-place on High and strengthen me for
this Thine appointed Service, that, stand-
ing without condemnation in front of
Thy Holy Altar, I may perform the
Bloodless Sacrifice, For Thine 1s the
power and the glory unto
all ages.
Amen.”
Entering the Sanctuary he makes three
reverences before the Altar and kisses
both the Gospel and the Altar. Then the
priest vests himself with his full vest-
ments, blessing and kissing each one of
them and reciting Scriptural verses (see
 —70—

page 61). After vesting himself he goes

to the wash-stand at the left side of the
Credencé and washes his hands, thus ex-
pressing his desire of being more and
more cleansed of his sins as he is about
to start the Divine Liturgy. On washing
his hands he recites: “IJ will wash my
hands among the innocents, and so will
I go around Thy Altar, O Lord; that I
may hear the voice of praise, and to de-
clare all Thy wonderful works. O Lord,
I have loved the beauty of Thy House
and the dwelling-place of Thy glory. De-
᾿ stroy not my soul together with the un-
godly, nor my life with blood-stained
men, in whose hands are iniquities; their
right hand is filled with bribes, but as for
me, I have walked in my innocence; re-
deem me, O Lord, and have mercy on me.
My foot standeth in the straight way: in
Churches I will bless Thee, Lord.”
(Psalm 26:6-12).
Thus cleansed and enlightened, he ap-
proaches the Credence in order to per-
form the Offertory Service. At first he
 --7---.

makes three reverences, saying: “O God,

cleanse me, a sinner, and have mercy on
me” (Luke 18:13).
Then the priest takes one of the bread
of oblation or prosphora in his left hand
and the lance in his right hand, and
touching the lance on the seal of the
prosphora, he elevates them both to the
level of his head and says: “Thou hast
redeemed us from the curse of the law by
Thy precious Blood. Nailed on the Cross
and pierced with a spear, Thou hast be-
stowed immortality upon mankind. O
our Savior, glory to Thee.”
Then the priest makes the sign of the
Cross over the Credence with the pros-
phora and the lance, reciting: “Blessed
is our God, always, now and forever and
from all ages to all ages.”
Then he makes the sign of the Cross
with the lance three times over the seal
of prosphora, saying each time: “Jn re-
membrance of our Lord and God and
Savior Jesus Christ” (1 Cor. 11:24, Luke
22:19).
 Next the priest cuts out a portion of
bread from the central part of the pros-
phora’s seal in the shape of a cube, called
“Amnos (Lamb), which at first represents
the Body of Christ and into which it later
changes. As the Offertory service is a
commemoration of the early life of
Christ, which was a time of preparation
for His Public Ministry, the priest goes
back to the prophecy of Isaiah who fore-
saw long beforehand the Sacrifice of the
Messiah (Is. 53:7-8).
Hence the priest, thrusting the lance
into the right side of the seal (the priest’s
left), says: “He was led as the sheep to
the slaughter.”
Then thrusting the lance into the left
side, he says: “And as a lamb before his
shearer is dumb, so He opens not His
mouth.”
Then the priest thrusts the lance into
the upper part of the seal, saying: “In His
humiliation justice was denied Him.”
Finally, thrusting the lance into the
lower part of the central square, he re-
 —73—
cites the words of the prophet, who con-
templated the wondrous origin or lineage
of the condemned Lamb: “Who shall
declare his generation?”
Then the priest inserts the lance be-
neath the seal and lifts up the cubic
portion of the bread, the “Amnos” or
“Lamb,” and places it on the center of
the Paten, saying: “For His Life is re-
moved from the earth.”
This removal of the “Lamb” from the
prosphora denotes the separation of
Christ from the flesh of the Virgin
Mary - the Birth of the Fleshless One in
the flesh.
The priest, turning the ‘“‘Lamb” down:
wards, makes with the lance a deep cross-
wise cut as a sign of His death on the
Cross and says: “The Lamb of God, Who
takes away the sin of the world, is sacri-
ficed for the life and the salvation of the
world” (John 1:29, I John 2:2).
Then the priest turns the lamb up-
wards and pierces it with the lance on the
right side, marked ‘NI”, saying: “One of
 «ΣΝ -

the soldiers pierced His side with a spear,

and immediately there came out bloud
and water. And he who saw it bore wit-
ness and his witness is true” (John 19:34-
35).
The priest, thereupon, pours wine and
water into the Chalice; then he blesses
them, saying “Blessed is the union of Thy
Holy Gifts, always, now and forever and
from all ages to all ages.”
The wine and water represent the
blood and water that ran out of the
Christ’s side, which later will be changed
into His Blood.
The priest afterwards cuts out portions
from another prosphora or from the same
in memory of the Saints, placing these
portions on the Paten beside the “Lamb,”
since the Saints had a burning desire to
be everywhere with their Lord. The first
triangular portion is in memory of The-
otokos. In cutting it the priest recites: “Jn
honor and memory of our most Blessed
and Glorious Lady Theotokos and Ever-
virgin Mary, through Whose intercessions
 a, ae
do Thou, O Lord, accept this Sacrifice
upon Thy Heavenly Altar.”
This portion is placed on the right side
of the “Lamb” (the priest’s left) with
this prophetic recitation: “On Thy right
hand stood the Queen, clothed in vesture
wrought with gold and arrayed in many
colors” (Psalm 44:10).
The priest next cuts nine- additional
smaller triangular portions in memory of
The Archangels and Angels,
The Prophets,
The Apostles,
The Holy Fathers and prelates,
The Martyrs,
The Holy Ascetics,
The Holy Unmercenaries,
ὅτ
δ᾽
τὰ
90
oh
= The Ancestors of our Lord Jo-
achim and Anna, the Saint of the
day and All the Saints, and
The Saint whose Liturgy is cele-
brated (Saint John the Chrysos-
tom, Saint Basil the Great etc.).
All these portions are placed in three
columns on the left:side of the “Lamb.”
Thus, Christ appears among His nearest
 aba

and dearest persons.

Finally, the priest cuts a big portion of
bread out of which he cuts little parti-
cles for living persons: the Archbishop,

yp ce pean
ἃ
A ie

itt ttt

the bishops, priests, deacons etc.; for

those who offered the prosphoras; and
for persons whom he desires to mention
by name or whom he has been requested
to remember. He also cuts particles in
 συ...

memory of the departed: patriarchs,

bishops, priests, the fathers of the
Church, the bishop who ordained him
if he is among the departed etc., of those
whom he has been requested to remem-
ber, and those whom he himself wishes
to remember, praying at the same time
for remission of their sins. At the end he
cuts a particle in behalf of himself, say-
ing: “Remember, O Lord, my unworthi-
ness and forgive all my sins, both volun-
tary and involuntary.”
All these particles in memory of the
living and departed persons are placed
below the “Lamb.”
Then the priest, transporting himself
to the time of Christ’s Birth, when the
star shone above the Child and the wise-
men offered to Him the incense, turns the
past into the present. At first he blesses
the incense with this prayer: “Incense we
offer Thee, O Christ our God, as an odor
of spiritual fragrance. Do Thou accept it
at Thy Heavenly Altar and send down
upon us the Grace of Thy Holy Spirit.”
 He next censes the Asterisk, which he
places on the Paten, saying: “And the
star came and stood over the place where
the Child was” (Matt. 2:9).
Then he takes one of the small veils,
which he censes and with which he covers
the Paten, saying: “The Lord ts reigning,
He is clothed with Majesty; the Lord has
clothed with strength wherewith He has
girded Himself” (Psalm 93).
The priest censes likewise the other
small veil, and covers the Chalice with it,
saying “Thy virtue, O Christ, has cov-
ered the Heavens, and the earth is full of
Thy praise.”

Then the priest censes the large veil

(the Air) with which he covers both the
Paten and the Chalice, saying: “Cover us
 under the shelter of Thy wings; drive
away from us every enemy and adversary;
give us a peaceful life; O Lord, have
mercy on us and on Thy world, and save
our souls, for Thou art Good and Com-
passionate.”

Thus completing the covering of che

Holy Gifts, the priest censes them, saying:
“Blessed art Thou, O our God, Who
art thus well pleas. d; glory to Thee, al-
ways, now and forever and from all ages
to all ages.”
In the end the priest concludes the Ser-
vice of Offertory with this prayer:
“Ὁ God, ovir God, Who hast sent us
the Heavenly Bread, the Food of the en-
tire world, our Lord and our God Jesus
Christ, to save us, to ransom us, to do us
 «οἷϑθε-

good, to bless and sanctify us; do Thou

Thyself bless this offering and accept it at
Thine Altar above the Heavens. Remem-
ber in Thy Goodness and loving kindness
both those who brought this offering, and
those for whom they brought it; and keep
us blameless in the celebration of Thy
Holy Sacraments; for Holy and glorious
is Thy name, of the Father, and of the
Son and of the Holy Spirit, always, now
and forever and from all ages to all ages.
Amen.

The Offertory Service is performed during the

Matin (Orthros). The Divine Liturgy does not be-
gin until the Matin is completed of which the last
part is a series of sublime verses, called Doxology
(hymn of praise to God).
 MISCELLANEOUS PASSAGES
1. THE OBLATION BREAD AND WINE
Indispensable elements for the perfor-
mance of the Holy Eucharist are bread
and wine.
This bread is a circular loaf, stamped
with the seal bearing the inscription “IC XC
NI KA”, which means “Jesus Christ pre-
vails.” This bread is made of wheat flour,
little salt and yeast*. The Christian families
prepare it and offer it as a gift for the Sac-
rament of Holy Eucharist. Hence it is called
oblation bread or prosphora.
In preparing it, they must keep them-
selves beyond any reproach, especially in
the day of its preparation. They also must
offer thanks to God for being privileged to
prepare the prosphora, out of which the
“Lamb” is cut, which will be changed into
‘he Body of Christ.

Our Lord in. His. Last Supper uscd leavened

bread. The use of the unleavened bread started the
night before the Passover (Easter), while He took
this Supper two days before Easter (John 18:28, 19:31),
when the regular bread was still in use.
Morever, the Holy -Eucharist, which He established
on Thursday night, was destined for al} the nations, and
the onc of its elements ought to be the regular bread,
which was and is in use everywhere.
The Western Church had used leavened bread
until the eleventh century.
 Sy

With the prosphora the Christians bring

the family diptych (a folder bearing on
the one side the names of living persons
and on the other side the names of departed
persons), from which the priest mentions
the names during the Offertory Service and
prays for them.
After cutting out the Lamb, the portions
for Virgin Mary, and the Saints, as well as
the particles in memory of the living and
the departed, the rest of the prosphora is
cut into small pieces and distributed to the
worshippers at the end of the Liturgy. These
pieces are called “antidoron”, which means
instead of the Gifts.
The prosphora must be of circular form,
because the circle is the most perfect of
figures and symbolizes the eternity or in-
finity. On this account, it is the most ap-
propriate figure to represent the presence
of Him, Who is infinite in duration, infinite
in love and infinite also in the merits of
His Sacrifice.
The wine which is used in the Sacrifice
of Holy Eucharist must be grape wine and
red in color. The wine when poured into
the Chalice is mixed with water. The mixing
of the wine with water, first, reminds us
of the wound in Christ’s side, from which
blood and water ran profusely (John 19:34);
 --82--

second, it denotes the admirable union of

the Divine and the human natures, which
our Lord united in His Incarnation and
through which we are made partakers of
the Divinity, a union specially effected
through the Holy Eucharist; third, it repre-
sents the union of the faithful with Christ
in one mystical Body.
Why did our Lord select bread and wine
for the elements of His Bloodless Sacrifice?
First, the prophecies and figures of the
Old Law had to be fulfilled in the New.
Melchisedech had offered bread and wine
(Gen. 14:18); since Christ offered Sacrifice
according to the order of Melchisedech,
these elements are the complete sacrificial
gift of man in the Holy Eucharist (Ps. 110:4,
Heb. 6:20).
Second, Christ spoke of Himself as “the
Bread of Life” and “the True Vine” (John
6:48, 15:1-6). Hence bread and wine remind
us of Him and are appropriate symbols of
His Person.
Third, our Lord selected bread and wine
on account of the relation which these bear
to human life, thereby clearly expressing
the effects of the Sacrament -in our life.
Bread and wine which are the noblest pre-
ducts of nature and of human industry, and
at the same time the simplest and best food,
 Bh

signify that Christ our Lord is the healthful

nutriment of our souls.
Fourth, bread and wine are striking fig-
ures of the union of the faithful among
themselves and with Christ, for as the bread
is made up of many grains and the wine
from many grapes, so the one mystic Body
of Christ is formed from a multitude of
faithful Christians (I Cor. 10:17).
Fifth, bread and wine signify the morti-
fication which every one must endure to be
united with Christ; for just as wheat, in
order to be made bread, must be ground
in the mill and treated with water and heat,
and as the grapes, in order to be made
wine, must be trodden in the press, in like
manner, a faithful soul {o be intimately
united with Christ and live His Life, must
die to himself (Gal. 2:20, 5:24).
These are the lessons taught us by the
Bread and Wine in every Liturgy.
 2. THE BENEDICTION
Under the Old Testament dispensation
the priests were appointed to instruct and
offer sacrifices, but they were also solemnly
set apart to bless the people: “The priests
the sons of Levi shall come near; for them
the Lord hath chosen to minister unto Him
and to bless in the name of the Lord” (Deut.
21:5). Aaron, the high priest, also and his
sons were to bless in the name of the Lord
(I Chron. 23:13).
When our Lord was about to leave His
Apostles and when they were sorely trou-
bled, He bestowed a benediction upon them:
“Peace I leave with you, my peace I give
unto you” (John 14:27). When, in Bethany,
He was about to leave the earth and to enter
into His glory in Heaven, He lifted up His
hands over them and blessed them. We see
here that the benedictions were accompanied
with the uplifting of hands.

This sort of benediction had the sanction

of the Almighty under the Old Testament
dispensation, it has the sanction of the ex-
ample of Christ. From Him and His Apos-
tles it passed traditionally to the Church
until the present day.
 Since the benediction is offered in the
name of the Lord, the bishops and priests
compose the fingers of their right hand in
such a manner as to form the name of Jesus
Christ in Greek.
The index finger is stretched out a2traight
and the middle finger slightly bent, thus
forming the letters IC
(the first and the last let-
ters of the Greek word for
Jesus). The thumb is
stretched out and _ the
ring-finger is bent, the
two fingers forming the
letter X. The little finger
is slightly beni, forming
the letter C. The two let-
ters XC are the first
and the last letters of the
Greek word for Christ.
So, the priest offers his benediction or
blessing in the name of Jesus Christ, from
Whom all blessings flow; and since the power
of Christ’s blessings springs from His Cross
(1 Cor 1:18-24), the blessing is always given
by tracing the sign of the Cross over the
person or objects to whom it is conveyed.
The blessing of the priest has a marvelous
efficacy as being an exercise of the myster-
ious power with which he is invested. By
 —87—

the power of his blessing the priest changes

the bread and wine during the Holy Euchar-
ist into the Body and Blood of Christ (1 Cor.
10:16). By his blessing he bestows a special
sanctity upon the Christians and upon the
objects blessed.
The hand of the priest is, therefore, an in-
strument of imparting Divine Grace. For this
reason the Orthodox Christians through the
centuries customarily kiss the hand of their
priest, when he distributes the blessed bread
(antidoron) and on other occasions.
 3. THE SIGN OF THE CROSS
The sign of the Cross has been used by
the Christians since the time of the Apostles.
It is a pious act, which the Orthodox Christ-
ians make in the following manner:
The thumb, the index and the middle fiu-
ger of the right hand are joined together,
while the remaining two fingers are bent
and touching the palm of the hand. At first
the forehead is touched, then the breast,
then the right shoulder and finally thé left
shoulder.
Besides the impression which the sign
of the Cross makes on the senses, it reminds
us of its spiritual meanings.
The three fingers joined together sym-
bolize the Oneness of God in the three
Persons of the Holy Trinity:
Father, Son, and Holy Spirit.
The two fingers, bent to the
palm of the hand, signify the
union of the two natures in
Christ, the Divine and the Hu-
man. The touch of the forehead
signifies that God is in our
head (in‘ our mind), the touch
cf the breast signifies that God is in our
heart (in our feelings), the touch of the
. shoulders signifies that God is in our limbs,
 AG

directing them as He wills. In other words,

by the sign of the Cross we dedicate to the
service of God all the power of our mind,
heart, and soul. We are led to this service
of God by means of the sign of the Cross,
because it reminds us of Christ’s death on
the Cross, to which “God gave His only-be-
gotten Son” out of His love to the world
(John 3:16).
The sign of the Cross on our bodies is
also a prayer for God’s blessing upon our-
selves and others. It has often proved a
protection against evil, whether in ones
inner thoughts or outward actions, when
made in true faith in its power. Therefore,
we rightly make it when we start and close
our prayers; when we enter a Church; when
we kiss the icons of the Saints; when the
name of the Persons of the Holy Trinity,
the name of the Virgin Mary, and of the
Saints are pronounced during the Services;
when sacred instances occur during the
Divine Liturgy; when we start and finish
our meals; and on many other occasions.
Its frequent repetition, when we are
mindful of its significance, can become to
us a source and fountain of every blessing.
 MEMORIAL SERVICES
(MNHMOZYNA)
We know from the Bible that the souls
of the departed in Christ, after they are
freed from the body, live in another world,
beyond this world. But where that world is,
how the souls live in it, what language
they speak, etc. we do not know, although
we are so curious for such a knowledge.
However, it has not pleased God to reveal
to us the secrets of the next world, and
hence, His “hely men”, the writers of the
Bible (2 Pet. 1:21), would not write by their
own imagination to satisfy human curiosity;
therefore, their writings bear the serious-
ness of God’s inspiration, and thereby ab-
solute trustworthiness.
The life of the souls in the other world
is described in the Bible in parables and
characters, the descriptions of which are
accepted by our Church as standing for real-
ities (Luke 16:22, Matt. 22:13, I Cor. 13:12,
Heb. 12:22, Rev. 2:10, 3:5, 21:8 etc.).
The souls of the departed, from their
death to their Final Judgment, live in an
intermediaté state. In other words, if they
had lived according to the will of God,
their souls foretaste the joys of Paradise;
if they had deliberately set themselves
 :..91.---

against the will of God and their lives ended

in sin and unrepentance, their souls fore-
taste the misery of Hell.* Their joy or
punishment shall have its perfect realiza-
tion at the Last Judgment after the resur-
rection of the dead, when their nature will
be restored to its integrity (John 5:29).
In this intermediate state the disembodied
souls retain a conscious existence. The term
“sleep” used instead of death, applies to
the body rather than to the soul. We may
rather expect a quickening of the spiritual
powers of memory, thought and affection
and an intensifying of their operations, when
released from the burden of the flesh (Luke
16:22-25).
The departed have not forgotten us, nor
are they indifferent to us. Those who have
pleased God with their holy life, the Saints,
pray for us; the rest need our prayers; itis
“a holy and wholesome thought to pray
for the dead, that they might be delivered
from sin” (II Maccabees 12:45). The
prayers for the departed are as ancient as
the Christian Church. If there is but one
acknowledged prayer for a departed Christ-

*Soine people foretaste their hell here and now; they

do_have hell in this life, but not the whole of it. Hell
and Heaven both begin for us on earth.
 “05...

ian in the New Testament (2 Tim. 1:18), no

disapproval of such prayers is either ex-
pressed or implied. Besides, such prayers
for a merciful judgment at the Last Day,
have the sanction of the early Liturgies,*
of which the first is that of Saint James,
the Lord’s brother.
Although we read in the Bible that there
are sins for which “there is no forgiveness,
either in this world or in the world to come”
(Matt. 12:32), it is our brotherly duty and
obligation to pray for the forgiveness of
the departed. Our prayers can help those
who repented even shortly before their
death; not those who committed suicide or
those who of their own free will rejected the

*It may be sufficient to quote parts of prayers

taken from two of the earliest Liturgies: ‘‘Remember,
O Lord, the spirits of all flesh, of whom we have
made mention. and of whom we have not made
mention, who are of the true faith, from righteous
Abel unto this day; do Thou Thyself give them rest
there in the land of the living, in Thy Kingdom, in
the delight of Paradise in the bosom of Abraham
and Isaac, and Jacob, our holy fathers; whence pain
and grief and lamentation have fled away...” (From
the Liturgy of St. James).
“Have mercy, O Lord, on those who have slept
and rested in the faith of Christ. Give rest unto all
their souls in the bosom of our holy fathers Abraham,
Isaac, and Jacob... Remit their sins, for there is no
one clean and without blemish; give them rest and make
them worthy of the Kingdom of Heaven’ (From
the Liturgy of St. Mark).
love of God and ignored His justice to the
end of their life. But as we do not know what
is going on in one’s mind, while living or
dying, we must pray for the souls of all
departed.
So, our Church offers prayers for them
at their funerals and burials, and over
their graves, but especially the Church
offers the Bloodless Sacrifice for the repose
of the departed.
For the same purpose we perform the
Memorial Services (Mnimosyna) on the
third, ninth and the fortieth day, as well as
on the anniversary of one’s death and on
the Saturdays dedicated to the souls (Psy-
chosavata), preparing boiled wheat
(kollyva) for these Services. The kollyva
represent the souls of the departed (John
12:24). At the end of the Liturgy special
hymns and prayers are offered over them
for the repose of the departed. These me-
morial services cannot be replaced by dona-
tions or similar pious acts.
Our prayers for the souls of the departed
are expressions of the brotherly unity of
the living and the dead, aiming to influence
the All-Merciful God to show mercy to
them.
 Gi

ΔΟΞΟΛΟΓΙᾺ
Δόξα σοι τὸ δείξαντι τὸ φῶς.
Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς
εἰρήνη, ἐν ἀνθρώποις εὐδοκία.
Ὑμνοῦμέν σε, εὐλογοῦμέν σε, προ-
σκυνοῦμέν σε, δοξολογοῦμέν σε, εὖ-
χαριστοῦμέν σοι διὰ τὴν μεγάλην
σου δόξαν.
Κύριε βασιλεῦ, ἐπουράνιε Θεέ, Πά-
tep Παντοκράτορ: Κύριε Υἱὲ μονο-
γενές, ᾿Ιησοῦ Χριστέ, καὶ “Aytov
Πνεῦμα.
Κύριε ὁ Θεός, ὁ ᾿Αμνὸς τοῦ Θεοῦ,
ὁ Υἱὸς τοῦ Πατρός, ὁ αἴρων τὴν &-
μαρτίαν τοῦ κόσμου, ἐλέησον ἡμᾶς,
ὁ αἴρων τὰς ἁμαρτίας τοῦ κόσμου.
Πρόσδεξαι τὴν δέησιν ἡμῶν, 6 κα-
θήμενος ἐν δεξιᾷ τοῦ Πατρός, καὶ
ἐλέησον ἡμᾶς.
Ὅτι σὺ εἶ μόνος Αγιος, σὺ εἶ μό-
νος Κύριος, ᾿Ιησοῦς Χριστός, εἰς δό-
Eav Θεοῦ πατρός. ᾿Αμήν.
 —95—

DOXOLOGY
Glory to Thee, Who hast
shown forth the light.
Glory be to God on high, and on
earth peace, goodwill towards men.
We praise Thee, we bless Thee, we
worship Thee, we glorify Thee, we
give thanks to Thee for Thy great:
glory.

O Lord and King, heavenly God,

Father Almighty; O Lord, the only-
begotten Son Jesus Christ, and Holy
Spirit.
O Lord God, Lamb of God, Son of
the Father, that takest away the sin
of the world; have mercy upon us,
Thou that takest away the sins of the
world.
Accept our prayer, Thou that sit-
test on the right hand of the Father,
and have mercy upon us.
For Thou only art Holy; Thou only
art Lord, Jesus Christ, in the glory
of God the Father. Amen.
 —96—

Καθ᾿ ἑκάστην ἡμέραν εὐλογήσω

σε, καὶ αἱνέσω τὸ ὄνομά σου εἰς τὸν
αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος.
Καταξίωσον, Κύριε, ἐν τῇ ἡμέρᾳ
ταύτῃ ἀναμαρτήτους φυλαχθῆναι ἧ-
μᾶς.
Εὐλογητὸς εἶ, Κύριε, ὁ Θεὸς τῶν
πατέρων ἡμῶν, καὶ αἰνετὸν καὶ δε-
δοξασμένον τὸ ὄνομά σου εἰς τοὺς
αἰῶνας. ᾿Αμήν.
Γένοιτο, Κύριε, τὸ ἔλεός σου ἐφ᾽
ἡμᾶς, καθάπερ ἠλπίσαμεν ἐπὶ σέ.
Εὐλογητὸς εἶ, Κύριε, δίδαξόν με
τὰ δικαιώματά σου. (τρίς).
Κύριε, καταφυγὴ ἐγενήθης ἡμῖν ἐν
γενεᾷ καὶ γενεᾷ. ᾿Εγὼ εἶπα᾽ Κύριε,
ἐλέησόν με ἴασαι τὴν ψυχὴν μου,
ὅτι ἥμαρτόν σοι.
Κύριε, πρὸς σὲ κατέφυγον᾽ δίδα-
ξόν με τοῦ ποιεῖν τὸ θέλημά σου. ὅτι
σὺ εἶ ὁ Θεός μου.
“Ot παρὰ σοὶ πηγὴ ζωῆς: ἐν τῷ
φωτί σου ὀψόμεθα φῶς.
 Every day will I bless Thee and will
I praise Thy Name forever and ever.

Strengthen us, O Lord, this day to

be kept sinless.

Blessed art Thou, O Lord, God of

our fathers, and praised and glorified
is Thy Name forever. Amen.

Let Thy mercy, O Lord, be upon

us, as we trust on Thee.

Blessed art Thou, O Lord, teach

me Thy statutes. (Thrice)
O Lord, Thou hast been a refuge
for us from generation to generation.
I said, Lord have mercy upon me;
heal my soul, for I have sinned
against Thee.
O Lord, to Thee have'l fled; teach
me to do Thy will, for Thou art my
God.
For with Thee is the fountain of
life; in Thy light we shall see light.
 Παράτεινον τὸ ἔλεός σου τοῖς γι-
vaoKouol σε.
“Aytog ὁ Θεός, “Aytog ᾿Ισχυρός,
“Αγιος ᾿Αθάνατος, ἐλέησον ἡμᾶς.
(τρίς).
Δόξα Πατρὶ καὶ Υἱῷ καὶ ᾿Αγίῳ
Πνεύματι. Καὶ νῦν καὶ ἀεὶ καὶ εἰς
τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
ἽΑγιος ᾿Αθάνατος, ἐλέησον ἡμᾶς.
ἽΑγιος ὁ Θεός, “Aytog ᾿Ισχυρός,
“Ayvog ᾿Αθάνατος, ἐλέησον ἡμᾶς.

Μετὰ τὸ τέλος τῆς Δοξολογίας ψάλλεται τὸ ἀπολυ-

τίκιον τῆς ἑορτῆς. Τὰς Κυριακὰς ψάλλεται τὸ κατὼω-
τέρω
Σήμερον σωτηρία τῷ κόσμῳ γέγο-
νεν. Ασωμεν τῷ ἀναστάντι ἐκ τά-
pov καὶ ἀρχηγῷ τῆς ζωῆς ἡμῶν'᾽
καθελὼν γὰρ τῷ θανάτῳ τὸν θάνα-
τον, τὸ νῖκος ἔδωκεν ἡμῖν καὶ τὸ
μέγα ἔλεος.
 —99—

Extend Thy mercy unto them that

know Thee.
Holy God, Holy Mighty, Holy Im-
mortal, have mercy upon us.
{Thrice)
Glory be to the Father, and to the
Son, and to the Holy Spirit. Both now
and forever, and from all ages to all
ages. Amen.
Holy Immortal, have mercy upon
us.
Holy God, Holy Mighty, Holy Im-
mortal, have mercy upon us.
After the end of Doxolegy the dismissal
hymn of the holiday is chanted. On Sundays
this is. chanted:

Today hath salvation come into the

world. Let us sing praises unto Him
Who is risen from the grave, and Who
is the author of our life; for, having
destroyed death by death, He hath
given unto us the victory and the
great mercy.
 Η ΘΕΙ͂Α ΛΕΙΤΟΥΡΓΙΑ
ΙΩΑΝΝ. ΧΡΥΣΟΣΤΟΝΟΥ͂ SOLE OE +

TO ΠΡΩ͂ΤΟΝ MEPO2
ΤΗΣ ΘΕΙΑΣ ΛΕΙΤΟΥΡΓΊΑΣ
Ἐξαράστασις τῶν xvpewtépwy
γεγονότων τῆς ξωΐῆς
τοῦ Βάυρίου.
1... Ἡ ἀρχὴ τῆς Λειτουργίας.
Ὃ ἱερεύς:

Εὐλογημένη ἡ Βασιλεία τοῦ Πα-

τρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ᾿Αγίου
Πνεύματος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς
αἰῶνας τῶν αἰώνων.
ΟἹ Χριστιανοὶ ποιουντες τρὶς τὸ σημεῖον τοῦ
Στανροῦ πρέπει νὰ λέγουν:

Ἢ ἐλπίς μου 6 Πατήρ, καταφυγή μου

ὁ Υἱός, σκέπη μου τὸ Πνεῦμα τὸ “Αγιον,
Τριὰς ‘Ayia, δόξα σοι.
Ὃ χορός:
᾿Αμήν.
‘O διάκονος ἢ ὁ ἱερεὺς λέγει τὰ Εἰρηνικά;
THE DIVINE LITURGY OF
ST. JOHN CHRYSOSTOM
THE FIRST PART
OF THE DIVINE LITURGY
Representation
of the most important events
of our Lord’s Life.
1. The Beginning of the Liturgy.
The priest:
Blessed be the Kingdom of the Fa-
ther, and of the Son, and of the Holy
Spirit, now and forever and from all
ages to all ages.
The worshippers, making the sign of the Cross, must
say to themselves:
My hope is the Father, my refuge is the
Son, my protection is the Holy Spirit. Holy
Trinity, glory to Thee. Amen.
The choir:
Amen. .
The deacon or priest says the peace supplicationt:
 —-|02—

Ἔν εἰρήνη τοῦ Κυρίου δεηθῶμεν.

‘O χορὸς εἰς καθε αἴτησιν ψάλλει:

Κύριε, ἐλέησον.
Ὃ διύκονος ἢ ὁ ἱερεύς:

Ὑπὲρ τῆς ἄνωθεν εἰρήνης καὶ τῆς

σωτηρίας τῶν ψυχῶν ἡμῶν τοῦ Kv-
ρίου δεηθῶμεν.
Ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος
κόσμου, εὐσταθείας τῶν ἁγίων τοῦ
Θεοῦ ᾿Εκκλησιῶν καὶ τῆς τῶν πάν-
τῶν ἑνώσεως τοῦ Κυρίου δεηθῶμεν.
Ὑπὲρ τοῦ ἁγίου Οἴκου τούτου
καὶ τῶν μετὰ πίστεως, εὐλαθείας
καὶ φόδου Θεοῦ εἰσιόντων ἐν αὐ-
τῷ τοῦ Κυρίου δεηθῶμεν.
Ὑπὲρ τοῦ ᾿Αρχιεπισκόπου ἡμῶν...
τοῦ τιμίου πρεσθυτερίου, τῆς ἐν Χρι-
στῷ διακονίας, παντὸς τοῦ κλήρου
καὶ τοῦ λαοῦ τοῦ Κυρίου δεηθῶμεν.
Ὑπὲρ τοῦ εὐσεθοῦς Προέδρου τῆς
χώρας ταύτης.... καὶ παντὸς τοῦ ᾿Α-
μερικανικοῦ λαοῦ τοῦ Κυρίου δεη-
θῶμεν.
 -- Ι035--

In peace let us pray to the Lord.

The choir in each petition chants:
Lord, have mercy.
The deacon or priest:
For the peace from above, and for
the salvation of our souls, let us pray
to the Lord.

For the peace of the whole world,

the stability of the holy Churches of
God and for the union of all mankind,
let us pray to the Lord.

For this holy House, and for those

that enter it with faith, reverence and
fear of God, let us pray to the Lord.
For our Archbishop ..., the ven-
erable presbytery, the diaconate in
Christ, for all the Clergy and the peo-
ple, let us pray to the Lord. -
For the pious President of this Coun-
try ..., and for ali the American peo-
ple, let us pray to the Lord.
 — 104—
Ὑπὲρ τῆς πόλεως καὶ τῆς Kor-
νότητος ταύτης, πάσης πόλεως χώ-
ρας καὶ τῶν πίστει οἰκούντων ἐν αὐ-
ταῖς τοῦ Κυρίου δεηθῶμεν.
Ὑπὲρ εὐκρασίας ἀέρων, εὐφορίας
τῶν καρπῶν τῆς γῆς καὶ καιρῶν
εἰρηνικῶν τοῦ Κυρίου δεηθῶμεν.
Ὑπὲρ πλεόντων, ὁδοιπορούντων,
νοσούντων, καμνόντων, αἰχμαλώτων
καὶ τῆς σωτηρίας αὐτῶν τοῦ Κυρίου
δεηθῶμεν.
Ὑπὲρ τοῦ ρυσθῆναι ἡμᾶς ἀπὸ πά-
σης θλίψεως, ὀργῆς, κινδύνου καὶ
ἀνάγκης τοῦ Κυρίου δεηθῶμεν.
᾿Αντιλαθοῦ, σῶσον, ἐλέησον. καὶ
διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ σῇ χά-
ριτι.
Τῆς πηρρϑεζ (δα ἀχράντου, ὑπερευ-
λογημένης, ἐνδόξου Δεσποίνης ἡμῶν
Θεοτόκου καὶ ἀειπαρθένου Μαρίας
μετὰ πάντων τῶν ᾿Αγίων μνημονεύ-
σαντες, ἑαυτοὺς καὶ ἀλλήλους καὶ
πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ τῷ
Θεῷ παραθώμεθα.
 —1!05—

For this city and for this Community,

for every city and country, and for the
Faithful who dwell therein, let us pray
to.the Lord.
For the seasonable: weather, for the
abundance of the fruits of the earth,
and for peaceful times, let us pray to
the Lord.
For those who travel by water and by
land, for the sick, for the afflicted, for
captives, and for their salvation, let us
pray to the Lord.
For our deliverance from all afflic-
tion, wrath, danger and necessity, let us
pray to the Lord.
Help us, save us, have mercy on us
and protect us, O God, by Thy Grace.
Commemorating our most Holy,
pure, most blessed, glorified Lady,
Mother of God and Ever-Virgin Mary,
with all the Saints, let us commend our-
selves and one another and our whole
life to Christ our God.
 —106—
Ὃ χορός:

Σοί, Κύριε.
‘O ἱερεύς:
Ὅτι πρέπει Σοι πᾶσα δόξα, τιμὴ
καὶ προσκύνησις τῷ Πατρὶ καὶ τῷ
Υἱῷ καὶ τῷ ᾿Αγίῳ Πνεύματι νῦν καὶ
ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.
'Ο yopds:

᾿Αμήν. Ταῖς πρεσθείαις τῆς Θεο-

τόκου, Σῶτερ, σῶσον ἡμᾶς.

"Ev ὁ χορὸς ψάλλει, ὁ ἱερεὺς λέγει μυστικῶς συντό-

μους μὲν, ἀλλ᾽ ὡραίας kai περιεκτικάς εὐχάς.
ΠΡΩΤῊ EYXH:

Κύριε ὁ Θεὸς ἡμῶν, οὗ τὸ κράτος ἀνείκαστον

καὶ ἡ δόξα ἀκατάληπτος, οὗ τὸ ἔλεος ἀμέτρητον
καὶ ἡ φιλανθρωπία ἄφατος᾽ αὐτός, Δέσποτα, κατὰ
τὴν εὐσπλαγχνίαν Σου ἐπίφλεψον ἐφ᾽ ἡμᾶς καὶ ἐπὶ
τὸν ἅγιον οἶκον τοῦτον. Καὶ ποίησον μεθ᾽ ἡμῶν
καὶ τῶν συνευχομένων ἡμῖν πλούσια τὰ ἐλέη Σου
καὶ τοὺς οἰκτιρμούς Zov.

*Ago0 τελειώση ὁ χορὸς Τὸν ὕμνου, ὁ διάκονος ἢ ὁ

Ιερεὺς λέγει ἐκφώνως,

“Ett καὶ ἔτι ἐν εἰρήνῃ τοῦ Κυρίου

δεηθῶμεν.
 — [07.--

The choir:

To Thee, O Lord.
The priest:

For to Thee belong all glory, honor

and worship, to the Father, and to the
Son, and to the Holy Spirit, now and
for ever and from all ages to all ages.
The choir:
Amen. By the intercessions of the
Mother of God, O Savior, save us.
While the choir chants, the priest reads silently
short but beautiful and comprehensive prayers.
FIRST PRAYER
O Lord our God, Whose might is invincible,
Whose glory is incomprehensible, Whose mercy
is immeasurable and Whose love towards man-
kind is unspeakable; do Thou, O Master, accord-
ing to Thy goodness, look down uponus and
upon this Holy House and show to us and to
those who pray with us Thine abundant mercy
and compassion.

After the choir completes the hymn, the deacon or

priest intones aloud:

Again and again in peace let us pray

to the Lord.
 τς σοο8 ---
Ὃ χορός:
Κύριε, ἐλέησον.
‘Oo διάκονος ἢ ὁ ἱερεύς:
᾿Αντιλαθοῦ, σῶσον, ἐλέησον καὶ
᾿᾽διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ Σῇ χά-
ριτι. ᾿
Τῆς Παναγίας, ἀχράντου, ὑπερευ-
λογημένης, ἐνδόξου Δεσποίνης ἡμῶν
Θεοτόκου καὶ ἀειπαρθένου Μαρίας
μετὰ πάντων τῶν ἁγίων μνημονεύ-
σαντες, ἑαυτοὺς καὶ ἀλλήλους καὶ
πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ τῷ
Θεῷ παραθώμεθα.
Ὃ χορός:
Σοί, Κύριε.
Ὃ ἱερεύς:
“Ott Σὸν τὸ κράτος καὶ Σοῦ ἐστιν
ἡ Βασιλεία καὶ ἡ δύναμις καὶ ἡ δό-
ξα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ
᾿Αγίου Πνεύματος, νῦν καὶ ἀεὶ καὶ
εἰς τοὺς αἰῶνας τῶν αἰώνων.
Ὃ χορός:

᾿Αμήν. Σῶσον ἡμᾶς Υἱὲ Θεοῦ, ὁ

ἀναστὰς ἐκ νεκρῶν, ψάλλοντάς Σοι:
᾿Αλληλούϊα.
 --Ἰο9 —

The choir:
Lord, have mercy.
The deacon or priest:
Help us, save us, have mercy on us
and protect us, O God, by Thy Grace.
Commemorating our most Holy,
pure, most blessed, glorified Lady,
Mother of God and Ever-Virgin Mary,
with all the Saints, let us commend
ourselves and one another and our
whole life to Christ our God.

The choir:

To Thee, O Lord.
The priest:
For thine is the dominion, and thine
is the Kingdom and the power and the
glory, of the Father, and of the Son,
and of the Holy Spirit, now and for
ever and from all ages to all ages.
The choir:
Amen. O Son of God, Who didst
rise from the dead, save us, who chant
to Thee: Alleluia.
 ΞΞ:110-

Δόξα Πατρὶ καὶ Υἱῷ καὶ ᾿Αγίῳ

Πνεύματι.Καὶ νῦν καὶ ἀεὶ καὶ εἰς
τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

‘O Μονογενὴς Υἱὸς καὶ Λόγος τοῦ

Θεοῦ ἀθάνατος ὑπάρχων καὶ κατα-
δεξάμενος διὰ τὴν ἡμετέραν σωτη-
ρίαν σαρκωθῆναι ἐκ τῆς ᾿Αγίας Θεο-
τόκου καὶ ἀειπαρθένου Μαρίας, &-
τρέπτως ἐνανθρωπήσας᾽ σταυρωθείς
τε, Χριστὲ ὁ Θεός, θανάτῳ θάνατον
πατήσας, εἷς Sv τῆς ᾿Αγίας Τριά-
δος συνδοξαζόμενος τῷ Πατρὶ καὶ
τῷ ᾿Αγίῳ Πνεύματι, σῶσον ἡμᾶς.

"EV@ὁ χορὸς ψάλλει, ὁ ἱερεὺς λέγει μυστικῶς τὴν

AEYTEPAN EYXHN:
Κύριε ὁ Θεὸς ἡμῶν, σῶσον τὸν λαόν Σου καὶ
εὐλόγησον τὴν κληρονομιακν Σου. Τὸ πλὴρωμα
τῆς ᾿Εκκλησίας Σου φύλαξον, ἁγίασον τοὺς ἀγα-
πῶντας τὴν εὐπρέπειαν τοῦ οἴκου Σου. Σὺ αὐτοὺς
ἀντιδόξασον τῇ θεϊκῇ Lou δυνάμει καὶ μὴ ἐγκατα-
λίπῃς ἡμᾶς τοὺς ἐλπίζοντας ἐπὶ Σέ.

"Αφοῦ τελειώση ὁ χορὸς τὸν ὕμνον, ὁ διάκονος ἢ ὁ

Ἱερεὺς λέγει ἐκφώνως:
 Glory be to the Father and to the Son
and to the Holy Spirit. Both now and
for ever and from all ages to all ages.
Amen.
' O Only-begotten Son and Word of
God, Who being immortal, yet didst
deign for our salvation to take flesh
from the Holy: Mother of God and
Ever-Virgin Mary, and without change
didst become Man; and wast crucified,
O Christ the God, by death overcoming
death, being One of the Holy Trinity,
glorified together with the Father, and
with the Holy Spirit, save us.

While the choir chants, the priest reads silently the

SECOND PRAYER.

O Lord our God, save Thy people and bless

Thine inheritance; protect the whole body of
Thy Church; sanctify those who love the beauty
of Thy House. Do Thou glorify them in return
by Thy divine power, and forsake not us, who
have set our hope in Thee.

After the choir completes the hymn, the deacon or

priest intones aloud:
 —{12—

“Et καὶ ἔτι ἐν εἰρήνῃ τοῦ Κυρίου

δεηθῶμεν. ᾿
Ὃ χορός:
Κύριε, ἐλέησον.
Ὃ διάκονος ἢ ὁ ἱερεύς:

᾿Αντιλαδοῦ, σῶσον, ἐλέησον καὶ

διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ Σῇ χά-
ριτι.
Τῆς Παναγίας, ἀχράντου, ὑπερευ-
λογημένης, ἐνδόξου Δεσποίνης ἡμῶν
Θεοτόκου καὶ ἀειπαρθένου Μαρίας
μετὰ πάντων τῶν ἁγίων μνημονεύ-
σαντες, ἑαυτοὺς καὶ ἀλλήλους καὶ
πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ τῷ
Θεῷ παραθώμεθα.
Ὃ χορός:

Σοί, Κύριε.
Ὃ ἱερεύς:

“Ott ἀγαθὸς καὶ Φιλάνθρωπος

Θεὸς ὑπάρχεις καὶ Σοὶ τὴν δόξαν
ἀναπέμπομεν
“τῷ Πατρὶ καὶ τῷ Υἱῷ
καὶ τῷ ᾿Αγίῳ Πνεύματι, νῦν καὶ
ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.
Ὃ χορός:
᾿Αμήν.
 --}5--

Again and again in peace let us pray

to the Lord.
The choir:
Lord, have mercy.
The deacon or priest
Help us, save us, have mercy on us
and protect us, O God, by Thy Grace.

Commemorating our most Holy,

pure, most blessed, glorified Lady,
Mother of God and Ever-Virgin Mary,
with all the Saints, let us commend our-
selves and one another and our whole
life to Christ our God.
The choir:
To Thee, O Lord.
The priest:
For Thou art a Good and merciful
God, and to Thee we ascribe glory, to
the Father and to the Son and to the
Holy Spirit, now and for ever and from
ul ages to all ages.
The choir.
en.
 —114—
Kai ἀμέσως ψάλλει τὸ ἀπολυτίκιον τῆς ἡμέρας.
Τὰ ἀπολυτίκια τῶν Κυριακῶν βλέπετε εἰς σελίδας
226-232 ,

"Ev@ὁ χορὸς ψάλλει, ὁ ἱερεὺς λέγει μνστικῶς τὴν

TPITHN ΕΥ̓ΧΗΝ;

Ὁ τὰς κοινὰς ταύτας καὶ συμφώνους ἡμῖν χα-

ρισάμενος προσευχάς, ὁ καὶ δυσὶ καὶ τρισὶ συμφω-
νοῦσιν ἐπὶ τῷ ὀνόματί σου τὰς αἰτήσεις παρέχειν
ἐπαγγειλάμενος᾽ αὐτὸς καὶ νῦν τῶν δούλων σου τὰ
αἰτήματα πρὸς τὸ συμφέρον πλήρωσον, χορηγῶν
ἡμῖν ἐν τῷ παρόντι αἰῶνι τὴν ἐπίγνωσιν τῆς σῆς ἀ-
ληθείας, καὶ ἐν τῷ μέλλοντι ζωὴν αἰώνιον χαριζό-
μενος.

2 . Ὁ ἐρχομὸς τοῦ Κυρίου

εἰς τὸν κόσμον.
"Eva ψάλλεται τὸ ἀπολυτίκιον γίνεται ἡ εἴσοδος
τοῦ Εὐαγγελίου. Αὕτη συμδολίζει τὸν ἐρχομὸν τοῦ
᾿Ιησοῦ Χριστοῦ εἰς τὸν κόσμον: Ὃ Χριστὸς εἶναι ἡ
σοφία τοῦ Θεοῦ εἰς τὸν κόομον καὶ τὸ φῶς τοῦ κό-
σμου, τὸ ὁποῖον συμδολίζεται μὲ τὰς ἀνημμένας
λαμπάδας, τὰς ὁποίας τὰ παιδιὰ τοῦ ἱεροῦ φέρουν
ἕμπροσθεν.

Ὃ Ἱερεὺς λέγει μνοτικώς αὑτὴν τὴν εὐχὴν τῆς Εἰσό-

δου;

Δέσποτα Κύριε ὁ Θεὸς ἡμῶν, ὁ καταστήσας ἐν

οὐρανοῖς τάγματα καὶ στρατιὰς ἀγγέλων καὶ
ἀρχαγγέλων εἰς λειτουργίαν τῆς σῆς δόξης, ποίη-
 --ἰ5--

The choir chants the apolytikion of the day. The

apolytikia of Sundays are toundon pages 127-258...

While. the choir chants, the priest reads silently the

THIRD PRAYER:

O Thou Who hast given us grace at this time

with one accord to offer these our supplications
unto Thee, and hast promised that when two or
three are gathered together in Thy name Thou
wilt grant their requests; fulfil now, O Lord, the
petitions of Thy servants as may be most expe-
dient for them, granting us in this world the
knowledge of Thy truth, and in the world to
come eternal life.

2. The Coming of Christ

to the World.
While the apolytikion is chanted the Introit of the
Gospel takes place. This symbolizes the coming of
Christ #@ the world. Christ is God's Wisdom in the
world and the Light of the world. These are symbolized
by the lighted candles, which the Altar boys carry in
front.

The priest says silently the following prayer of the

Introit: .

O Master and Lord our God, Who hast ap-

pointed in heaven orders and hosts of Angels
and Archangels for the service of Thy glory;
 —Hl6—

cov σὺν τῇ εἰσόδῳ ἡμῶν εἴσοδον ἁγίων ἀγγέλων

γενέσθαι, συλλειτουργούντων ἡμῖν καὶ συνδοξολο-
γούντων τὴν σὴν ἀγαθότητα. Ὅτι πρέπει Σοι πᾶ-
σα δόξα, τιμὴ καὶ προσκύνησις, τῷ Πατρὶ καὶ τῷ
Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς
αἰῶνας τῶν αἰώνων-

φϑάσας ὁ ἱερεὺς ἀπέναντι τῆς ‘Apalag Πύλης, εὐλο-

ὑψώ-
γεῖ τὴν Εἴσοδον, ᾿Αφοῦ τὸ ἀπολυτίκιον τελειώσῃ,
vei τὸ Εὐαγγέλιον καὶ ἐκφωνε!;

Σοφία᾽ ὀρθοί.
Ὃ ἱερεὺς ἢ ὁ χορὸς ψάλλει ἕνα σύντομον ὕμνον, τὸ
Εἰσοδικόν, μὲ τὸ ὁποῖον ὁ λαὸς προτρέπεται γὰ προσκυ-
νήσῃ τὸν ἐρχόμενον Κύριον. Τὰς Κυριακὰς ψάλλεται
τοῦτο:
Δεῦτε προσκυνήσωμεν καὶ προσ-
πέσωμεν Χριστῷ. Σῶσον ἡμᾶς Υἱὲ
Θεοῦ, ὁ ἀναστὰς ἐκ νεκρῶν, ψάλλον-
τάς Σοι: ᾿Αλληλούϊα.
Ὃ λαὸς προσκυνῶν τὸν ἐρχόμενον Κύριον, ὀφείλει
νὰ λέγῃ καθ᾽ ἑαυτόν:
Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι
Κυρίου. Θεὸς Κύριος καὶ ἐπέφανεν ἡμῖν.
Ὃ χορὸς ψάλλει πάλιν τὸ ἀπολυτίκιον, ἔπειτα
τὸ ἀπολυτίκιον τοῦ ᾿Αγίου τοῦ Ναοῦ καὶ τὸ κοντάκιον.
Kad’ ὅλον τὸ ἔτος καὶ εἰς ὡρισμένας 'περιόδους τὰ
κοντάκια εἶναι τῶν Δεσποτικῶν καὶ Θεομητορικῶν
ἑορτῶν: ἀπὸ τῆς Κυριακῆς τῶν ᾿Αγίων Πάντων μέχρι
 —17—

grant that with our entrance there may be an

entrance of holy Angels, serving with us and
glorifying Thy goodness. For unto Thee belong
all glory, honor, and worship, to the Father, and
to the Son, and to the Holy Spirit, now and for
ever and from all ages to all ages.

The priest, arriving in front of the Royal Gate, bles-

ses the Introit. After the apolytikion is completed, he
lifts the Gospel. and intones:

Wisdom; stand up.

The priest or the choir chants a brief hymn, the In-
troit Hymn, by which the worshippers are instructed to
worship the coming Lord. The most usual, which is
chanted on Sundavs is this:
Come, let us worship and bow to
Christ. O son of God, Who didst rise
from the dead, save us who chant to
Thee: Alleluia.
The worshippers receiving the coming Lord, must say
to themselves:
Blessed is He Who comes in the name of
the Lord. God is the Lord aud has appeared
to Us.

The choir chants the apolytikion again, followed by

the apolytikion οὐ the Saint to whom the Church is
dedicated and the kontakion( collect).
At fixed seasons throughout the year, the kontakia
are of the Holidays of our Lord and of His Mother; trom
 --|18--

τὴς 27ης ᾿Ιουλίου καὶ ἀπὸ τῆς 22ας Lemrep6piou

μέχρι τῆς ϑης Νοεμδρίου ψάλλεται τὸ ἑξῆς κοντάκιον:

Προστασία τῶν Χριστιανῶν aKa-

ταίσχυντε, μεσιτεία πρὸς τὸν ποιη-
τὴν ἀμετάθετε, μὴ παρίδης ἁμαρτω-
λῶν δεήσεων φωνάς, ἀλλὰ πρόφθα-
σον ὡς ἀγαθὴ εἰς τὴν βοήθειαν ἧ-
μῶν τῶν πιστῶς κραυγαζόντων σοι’
τάχυνον εἰς πρεσθείαν καὶ σπεῦσον
εἰς ἱκεσίαν, ἣ προστατεύουσα ἀεὶ
Θεοτόκε τῶν τιμώντων Σε.

. Ἢ Ὑπερευλογημένη Μήτηρ τοῦ Κυρίου ἡμῶν καὶ οἱ

"Ayiol. τοὺς ὁποίους ἔχομεν μέχρις ἐδῶ δοξολογήση
μέ ὕμνους καί ὡδὰς πνευματικάς, ἡγιάσδησαν ὑπὸ τοῦ
Θεοῦ, τοῦ kat’ ἐξοχὴν ‘Ayiou, Διὰ τοῦτο ἀκολουϑεῖ
δοξολογία εἰς τὴν ᾿Αγιότητα τοῦ Θεοῦ καὶ ψάλλεται ὁ
Τρισάγιος ὄμνος,

Τοῦ Κυρίου δεηθῶμεν.

Ὃ χορός:
Κύριε, ἐλέησον.
'Ὃ ἱερεύς:

Ὅτι ἅγιος εἴ ὁ Θεὸς ἡμῶν καὶ

Σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ Πα-
 -Ἴ190--

the Sunday of All Saints to July 27th, and trom Sep-

tember 22nd to November 8th, the following is chanted:

O never-failing protection of Chris-

tians and ever-present mediation before
the Creator, despise not the prayers of
as sinners, but by Thy goodness extend
Thy help to us, who in faith call upon
Thee: hasten, O Mother of God, to in-
tercede for us and make speed to sup-
plicate for us, Thou Who ever pro-
tects those, who honor Thee.

The Most Blessed Mother of our Lord and the

Saints, whom till now we have praised with hymns and
spiritual songs, are sanctified by God, Who is par ex-
cellence Holy. Next, therefore, we praise the Holiness
of God, for whom we chant now the Thrice-holy hymn.

Let us pray to the Lord.

The choir:
Lord, have mercy.
The priest:

For Thou our God art Holy, and to

Thee we ascribe glory, to the Father
 —120—
tpi καὶ τῷ Υἱῷ καὶ τῷ ᾿Αγίῳ Πνεύ-
ματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶ-
νας τῶν αἰώνων.
Ὃ χορός:
᾿Αμήν.
“Aywtog ὁ Θεός, “Aytog ᾿Ισχυρός,
“Aytog ᾿Αθάνατος, ἐλέησον ἡμᾶς.

Δόξα Πατρὶ καὶ Υἱῷ καὶ ᾿Αγίῳ

Πνεύματι. Καὶ νῦν καὶ ἀεὶ καὶ εἰς
τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

ἽΑγιος ᾿Αθάνατος, ἐλέησον ἡμᾶς.

Ἕνῷὁ χορὸς ψάλλει, ὁ ἱερεὺς λέγει μυστικῶς τὴν

εὐχὴν τοῦ Τρισαγίον ὕμνου:

Ὁ Θεὸς ὁ ἅγιος, ὁ ἐν ἁγίοις ἀναπαυόμενος, ὁ

τρισαγίᾳ φωνῇ ὑπὸ τῶν Σεραφεὶμ ἀνυμνούμενος
καὶ ὑπὸ τῶν Χερουδὶμ δοξολογούμενος καὶ ὑπὸ πά-
σης ἐπουρανίου δυνάμεως προσκωυνούμενος᾽ ὁ ἐκ
τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγαγὼν τὰ σύμπαν-
ta’ ὁ κτίσας τὸν ἄνθρωπον Kat’ εἰκόνα σὴν καὶ ὁ-
μοίωσιν. καὶ παντί σου χαρίσματι κατακοσμήσας"
ὁ διδοὺς αἰτοῦντι σοφίαν καὶ σύνεσιν καὶ μὴ παρο-
ρῶν ἀμαρτάνοντα, ἀλλὰ θέμενος ἐπὶ σωτηρίᾳ με-
τάνοιαν᾽ ὁ καταξιώσας ἡμᾶς τοὺς ταπεινοὺς καὶ ἀ-
ναξίους δούλους σου καὶ ἐν τῇ ὥρᾳ ταύτῃ στῆναι
 —12I—

and to the Son and to the Holy Spirit,

now and for ever and from all ages
to all ages.
The choir:
Amen. .
Holy God, Holy Mighty, Holy Im-
mortal, have mercy upon us.

Glory be to the Father, and to the

Son, and to the Holy Spirit. Both now
and for ever, and from all ages to all
ages. Amen.

Holy Immortal, have mercy upon us.

While the choir chants, the priest reads inaudibly
the prayer of the Trisagion hymn:

O Holy God, Who restest amongst Saints;

Who art hymned by the Seraphim with Thrice-
Holy voice, and glorified by the Cherubim, and
worshipped by every heavenly Power; Who out
of nothing hast brought all things into being;
Who hast created man after Thine Own image
and likeness, and hast adorned him with ail Thy
‘gifts; Thou Who givest to the supplicants wis-
dom and understanding, and dost not overlook
the sinner, but hast set forth the way to repent-
ance unto salvation; Thou Who hast vouchsafed
 —I22——

κατενώπιον τῆς δόξης τοῦ ἁγίου Zou θυσιαστηρί-

ov καὶ τὴν ὀφειλομένην Σοι προσκύνησιν καὶ δο-
ξολογίαν προσάγειν αὐτός, Δέσποτα, πρόσδεξαι
ἐκ στόματος ἡμῶν τῶν ἁμαρτωλῶν τὸν τρισάγιον
ὕμνον καὶ ἐπίσκεψαι ἡμᾶς ἐν τῇ χρηστότητί Σου.
Συγχώρησον ἡμῖν πᾶν πλημμέλημα ἑκούσιόν τε
καὶ ἀκούσιον ἁγίασον ἡμῶν τὰς ψυχὰς καὶ τὰ σώ-
ματα καὶ δὸς ἡμῖν ἐν ὁσιότητι λατρεύειν Σοι πά-
σας τὰς ἡμέρας τῆς ζωῆς ἡμῶν᾽ πρεσθείαις τῆς a-
γίας Θεοτόκου καὶ πάντων τῶν ἁγίων, τῶν ἀπ᾽ al-
ὥνός Σοι εὐαρεστησάντων.

Ὃ διάκονος ἢ ὁ ἱερεὺς δίδει παραγγελίαν εἰς τὸν χο-

ρὸν va ψάλη πάλιν τὸν Τρισάγιον ὕμνον μὲ ὑψηλότερον
τόνον καὶ περισσοτέραν μελωδίαν, λέγων:

Δύναμις.
'ὋΟ. χορός:

“Αγιος ὁ Θεός. “Aytoc ᾿Ισχυρός,

“Aytog ᾿Αθάνατος, ἐλέησον ἡμᾶς.
Εἰς ὡρισμένας Δεσποτικὰς ἑορτὰς ἀντὶ τοῦ
Τρισαγίου ψάλλονται ἕτεροι ὕμνοι, οἱ ὁποῖοι evpi-
σκονται εἰς σελίδα 232-234

Ὁ μελωδικὸς ἦχος τοῦ Τρισαγίου “Ypvou (ἣ τῶν

ὕμνων ποὺ ψάλλονται ἀντ᾽ αὐτοῦ) δημιουργεῖ μίαν εὐνο-
ἵκὴν ἀτμόσφαιραν πρὸς καρποφόρον ἀκρόασιν τῆς ἀκο-
λουθούσης διδασκαλίας τοῦ Κυρίου (Aouxa 8:15, Γαλ.
Μὴν
 —i23—
unto us, Thy humble and unworthy servants, to
stand at this time before the glory of Thy Holy
Altar and to offer worship and praise which are
due to Thee; do Thou, O Master, accept the Tri-
sagion hymn from the mouth of us the sinners,
and visit us in Thy goodness. Forgive us every
transgression whether voluntary or involunta-
ΤΥ; sanctify our souls and bodies, and grant us to
worship Thee in holiness all the days of our life,
through the intercession of the holy Theotokos
and all the Saints, who have pleased Thee all
the ages.

The deacon or priest gives an order to the choir to

chant the Thrice-holy hymn again with greater volume
and more melody, saying:

Dynamis (= power).
The choir:
Holy God, Holy Mighty, ely Im-
mortal, have mercy upon us.
At our Lord’s Holidays instead of this Trisagion,
two other hymns are chanted, which are found on
pages 233-235

The melodious tone of the Trisagios hymn (or the

hymns which are chanted instead of it) creates a favor-
able atmosphere for a fruitful hearing of the Lord's tea-
ching which is to foliow (Luke 8:15, Gal. 5:22).
 --οἰ24--

3, Ἡ διδασκαλία τοῦ Κυρίου.

Μέρος τῆς Θείας Λειτουργίας ἀφιερώνεται δι᾽ ἀνά-
γνωσιν περικοπῶν ἀπὸ τὴν Καινὴν Διαθήκην. ‘O σκο-
πὸς τῶν ἀναγνωσμάτων τούτων εἶναι νὰ ὑπενθυμίδσῃ
εἰς τοὺς ἐκκλησιαζομένους τὴν ὑπακοὴν ποὺ ὀφείΐλουν
εἰς τὸν Θεόν. Τὰ ἀναγνώσματα αὐτὰ εἶναι τὰ κάτωθι:

α΄. Ὃ ’Απόστολος.
“Ὁ ᾿Απόστολος εἶναι περικοπὴ ἀπὸ τὸ διδλίον τῶν
Πράξεων τῶν ᾿Αποστόλων ἢ ἀπὸ τὰς ᾿Επιστολὰς τοῦ
ἀποστόλον Παύλου ἢ ἀπὸ τὰς Καϑολικὰς ᾿Επιστολὰς
τῶν ἄλλων ἀποστόλων. ᾿Ανγναγινώσκεται δὲ πρῶτος ὁ
*Andcrohoc, διότι διὰ τῶν ἀποστόλων διεδόδη εἰς
τὸν κόσμον τὸ Εὐαγγέλιον (Mard. KH’ 19: Map. ΙΣΤ΄ 15).

Ὃ διάκονος fh ὁ ἱερεὺς συνιστᾷ προσοχὴν εἰς τὴν

ἀνάγνωσιν τοῦ ‘Anoorédou, λέγων:

Πρόσχωμεν.
Ὃ ἀναγνώστης ἀναγινώσκει τὰ προκείμενα τοῦ
᾿Αποστόλου, ὁ δὲ ἱερεὺς λέγει:

Σοφία.
‘O ἀναγνώστης ἀναγγέλλει ἀπὸ ποίαν ᾿Επιστολὴν
εἶναι παρμένη ἡ περικοπὴ τῆς ἡμέρας:

Πράξεων τῶν ᾿Αποστόλων (ἢ Πρὸς

... Ἐπιστολῆς Παύλου ἢ Καθολικῆς
᾿Επιστολῆς...) τὸ ἀνάγνωσμα.
Ὃ διάκονος ἣ ὁ ἱερεύς:
 —125—
3. The Teaching of the Lord.

Part of the Divine Liturgy has always been

devoted to the readings from the New Testament.
The purpose of these readings is to remind the
worshippers of the obedience which they owe to
God. These readings are the following:

a. The Apostle.
The Apostolos is an excerpt from the Acts of ho
Apostles, or the Epistles of Saint Paul, or the Gene-
ral Epistles ot other Apostles. The Apostolos comes
first, because the Apostles had been commissioned to
spread the Guspel to the entire world (Matt. 28: 19,
Mark 16: 15).

The deacon or priest recommends the attention to

the reading of Apostolos, saying:
Let us attend.
The reader reads at first the offertories of the Apo-
stolos and the deacon or priest says:

Wisdom.
The reader announces from what Epistle the excerpt
of the day is taken:

The reading from the Acts of the

Apostles (or from Paul’s Epistle to ...
or from the Catholic Epistle of ...).
The deacon or priest:
 —-126—

Πρόσχωμεν.
Ὃ ἀναγνώστης λέγει τὸν ᾿Απόστολον τῆς ἡμέρας,
ὁ δὲ ἱερεὺς μὲ ἡσυχίαν θυμιάζει γύρω τὴν ᾿Αγίαν
Τράπεζαν. Τὸ θυμίαμα συμδολίζει τὴν εὐωδίαν τῶν
διδαγμάτων τοῦ Κυρίου. “Ὅταν τελειώσῃ ὁ ᾿Απόστο-
λος ὁ ἱερεὺς εὔχεται εἰς τὸν ἀναγνώστην καὶ εἰς
τὸν λαόν:

Εἰρήνη σοι τῷ ἀναγινώσκοντι καὶ

παντὶ τῷ λαῷ.
Ὃ χορὸς ψάλλει τρὶς χαρμόσυνον ὕμνον δοξολογίας
πρὸς τὸν Θεόν' ὁ ὕμνος οὗτος εἶναι ἕνας ἐξ ἐκείνων ποὺ
ἠχοῦν ἡμέραν καὶ νύκτα εἰς τὸν Οὐρανὸν (᾽Αποκ. 19:1)
καὶ σημαίνει: «Αἰνεῖτε τὸν Κύριον». ᾿Απὸότελεῖ ἐπίσης
σύντομον προετοιμασίαν διὰ τὴν ἀκρόασιν τοῦ Evayye-
λίου. ᾿Ιδοὺ αὐτός:

᾿Αλληλούϊα.
β΄. Τὸ Εὐαγγέλιον.
Τὸ Εὐαγγέλιον εἶναι περικοπὴ ἀπὸ ἕν τῶν τεσσά-
ρων Εὐαγγελίων, Ματθαίου, Μάρκου, Λουκᾶ, "ladvvou,
καὶ εἶναι ἡ διδασκαλία, ἡ ὁποία ἐξῆλθεν ἀπ᾽ εὐθείας
ἀπὸ τὸ στόμα τοῦ Κυρίου ἡμῶν. ᾿
Προτοῦ τὸ Εὐαγγέλιον διαδασθῇ, ὁ ἱερεὺς διαδάζει
εἰς χαμηλὴν φωνὴν τὴν ἀκόλουθον εὐχήν͵ δι᾽ ἧς ζητεῖ
ἀπὸ τὸν Θεὸν τὴν χάριν καὶ τὴν βοήθειάν Του, ἵνα ὁ
λόγος Του καρποφορήσῃ εἰς τὰς καρδίας μας. Τὴν
εὐχὴν αὐτὴν καὶ κάθε χριστιανὸς πρέπει νὰ λέγῃ Kad’
ἑαυτόν, διότι ὁ λόγος τοῦ Θεοῦ μόνον μὲ τὴν βοήθειαν
Αὐτοῦ εἰμπορεῖ νὰ καρποφορήσῃ εἰς τὰς ψυχάς μας.
Ἕλλαμψον ἐν ταῖς καρδίαις ἡμῶν, φιλάνθρω-
πε Δέσποτα, τὸ τῆς σῆς θεογνωσίας ἀκήρατον φῶς
 —127—

Let us attend.
The reader reads the Apostolos of the day, and the
priest incenses with the censer around the Altar. The
incense symbolizes the fragrance of the Lord's teach-
ings. After the end of the Apostolos, the priest wishes
to the reader and to the worshippers:

Peace be to thee, the reader, and to

all the people.

The choir chants thrice a joyful anthem of praise to

God; this anthem is one of those which echo day and
night in Heaven (Rev. 19:1), and which means “Let us
praise the Lord". It is also a short preparation for li-
stening to the Gospel. This anthem is:

Alleluia.

b. The Gospel.
The Gospel is an excerpt from one of the four Gos-
pels of St, Matthew, St. Mark,St. Luke, St. John, and it
is the teaching delivered directly from our Lord's mouth.
Before reading the Gospel the priest reads in a
low voice the following prayer, asking for the bless-
ing and help of God that His word may be fruitful
in our hearts. Every Christian should say this
prayer to himself, because the word of God only
by His help can bear fruits in our hearts,

Shine in our hearts, O Merciful Master, the

pure light of Thy divine knowledge, and open
 —128—
καὶ τοὺς τῆς διανοίας ἡμῶν διάνοιξον ὀφθαλμοὺς
εἰς τὴν τῶν εὐαγγελικῶν Lov κηρυγμάτων κατα-
νόησιν. ἼἜνθες ἡμῖν καὶ τὸν τῶν μακαρίων Zou
ἐντολῶν φόδον᾽ ἵνα τὰς σαρκικὰς ἐπιθυμίας πάσας
καταπατήσαντες, πνευματικὴν πολιτείαν μετέλθω-
μεν, πάντα τὰ πρὸς εὐαρέστησιν τὴν Σὴν καὶ φρο-
νοῦντες καὶ πράττοντες. Σὺ γὰρ εἶ ὁ φωτισμὸς
τῶν ψυχῶν καὶ τῶν σῳμάτων ἡμῶν, Χριστὲ ὁ Θεός,
καὶ Σοὶ τὴν δόξαν ἀναπέμπομεν, σὺν τῷ ἀνάρχῳ
Σου Πατρὶ καὶ τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωο-
ποιῷ Σου Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶ-
νας τῶν αἰώνων.

‘O ἱερεὺς ἀρχίζων͵ λέγει ὅτι τὸ ἀνάγνωσμα εἶναι Σο-

φία τοῦ Θεοῦ καὶ ὅτι πρέπει ὅλοι νὰ τὸ ἀκούσουν μὲ
προσοχὴν καὶ εὐλάδειαν:

Σοφία᾽ ὀρθοί, ἀκούσωμεν τοῦ ‘A-

γίου Εὐαγγελίου.
Ὅλοι σηκώνονται διὰ ν᾿ ἀκούσουν ὄρθιοι τὴν ἀνά-
γνῶσιν τοῦ Εὐαγγελίου. Πρόκειται περὶ πολὺ παλαιᾶς
συνηθείας͵ ἡ ὁποία δηλοῖ τὸν σεδασμὸν ποὺ πρέπει νὰ
ξδεικνύωμεν εἰς τὸν λόγον τοῦ Κυρίου. Ἢ συνήθεια αὕτη
σημαίνει καὶ τὴν προθυμίαν μας πρὸς ἐκτέλεσιν τῶν
ὅσων ἀκούομεν εἰς τὸ Εὐαγγέλιον, δηλ. ν᾿ ἀκολουθϑῶμεν
τὴν διδασκαλίαν καὶ τὸ παράδειγμα τοῦ Κυρίου.
Ὃ ἱερεὺς εὐλογεῖ τοὺς ἐγερθέντας Χριστιανούς, εὐχό-
μενος εἰς αὐτούς:

Εἰρήνη πᾶσι.
Ὃ χορὸς ἀντεύχεται τὸ ἴδιον εἰς τὸν ἱερέα:
 —129—

the eyes of our mind that we may understand

the teachings of Thy Gospel; implant in us also
the fear of Thy blessed Commandments, that
we, trampling down all carnal desires, may enter
upon a spiritual manner of living both thinking
and doing all those things that please Thee. For
Thou art the Source of Light for our souls and
bodies,O Christ our God, and unto Thee we
ascribe glory, together with Thy Eternal Fa-
ther, and Thine All-Holy, Good, and Life-Giv-
ing Spirit, now and for ever, and from all ages
to all ages.

The priest starts by saying that the reading is the

Wisdom of God and that all must listen to it carefully
and reverently:

Wisdom; stand up. Let us hear the

Holy Gospel.

Before the reading of the Gospel begins, all arise

and listen to it while standing. This is a practice
from antiquity and shows the respect which we have
for the Word of the Lord. Also, it may be taken as
an expression of our readiness to carry out what-
ever we hear;.that is, to walk. in the way: of the
Lord.
The priest blesses the risen worshippers wishing them:
Peace be to all.
The choir wishes the same to the priest:
 —130—
Kai τῷ πνεύματί σου.
Ὃ διάκονος ἣ ὁ ἱερεὺς ἀναγγέλλει ἀπὸ ποῖον Evay-
γελιστὴν εἶναι παρμένη ἡ περικοπὴ τῆς ἡμέρας:

Ἔκ τοῦ κατὰ (ατθαῖον, Μᾶρκον,

Λουκᾶν, ᾿Ιωάννην) ἁγίου Εὐαγγε-
λίου τὸ ἀνάγνωσμα.
Πρόσχωμεν.
Ὃ χορὸς διερμηνεύει τὴν εὐγνωμοσύνην μας διὰ τὸν
λόγον τοῦ Κυρίου ποὺ πρόκειται ν᾿ ἀκούσωμεν, ψάλ-
λων:

Δόξα Zot, Κύριε, δόξα Lor.

Ὃ ἱερεὺς ἀν- γινώσκει τὸ Εὐαγγέλιον τῆς ἡμέρας.
Μετὰ τὸ τέλος αὐτοῦ ὁ ἱερεὺς ὑψώνει τὸ Εὐαγγέλιον,
κάμνων δι᾽ αὐτοῦ τὸ σημεῖον τοῦ Σταυροῦ. Τοῦτο δηλοῖ
ὅτι οἱ λόγοι τοῦ Εὐαγγελίου εἶναι λόγοι ᾿Εκείνου ποὺ
ἀπέθανεν ἐπάνω εἰς τὸν Σταυρὸν (σελ. 88), ἡ δύναμις
τοῦ ὁποίου εἵλκυσε τὸν κόσμον εἰς τὴν Χριστιανικὴν
Πίστιν (Α΄ Κορ. 1:18).

Ὃ «χορὸς ἐκφράζει τὴν εὐγνωμοσύνην τοῦ ἐκκλησι-

ἄσματος πρὸς τὸν Θεὸν διὰ τὰ διδάγματα ποὺ μετεδό-
θησαν εἰς αὐτούς͵ ψάλλων:

Δόξα Σοι, Κύριε, δόξα Σοι.

Μετὰ td ἀναγνώσματα ἐκ τής Καινῆς Διαδήκης καὶ

τὸ κήρυγμα ὁ διάκονος ἢ ὁ ἱερεὺς ἀπαγγέλλει σειρὰν
αἰτήσεων πρὸς τὸν Θεόν. al ὁποῖαι ὀνομάζονται ᾿ἔκ-
 —I3I—

And to thy spirit.

The deacon or priest announces from which Evange-

list the excerpt ot the day is taken:

The reading from the Holy Gospel

according to Saint (Matthew, Mark,
Luke, John).
Let us attend.

The choir expresses. our gratitude for the

Lord's Word, which we are going to hear:
Glory to Thee, O Lord, glory to
Thee.
The deacon or priest reads the Gospel of the day.
After the Gospel‘s conclusion the priest elevates it and
makes with it the sign of the Cross. This signifies that
the words of the Gospel are the words of Him Who
died on the Cross (see pages 88-89 ), the power of
which converted the world to Christian Faith (1 Cor.
1:18).
The choir expresses the worshippers’ grateful thanks
to God for the teaching imparted to them, chanting:
“Glory to Thee, O Lord, glory to
Thee.

After the readings of the New Testament and the

sermon are over, the deacon or priest recites a series
of supplications to God, which are called Ectenia (a
long prayer).
τενὴς (ἐκτεταμένη ἢ μακρὰ δέησις).
Μετὰ τὴν “Exteva δέησιν ὁ ἱερεὸς διαδάζει εὐχὰς
ὑπὲρ τῶν κατηχουμένωγν. (Μετὰ οἱ τὰς εὐχὰς ταῦτας
κατηχούμεγοι ἔδγαιναν ἀπὸ τὸν Κυρίως Nady καὶ πα-
ρέμενον εἰς τὸν Νάρδηκα, "ESO τελειώνει ἡ ΑἈειτουρ-
yla τῶν Κατηχουμένων).
Ὃ ἱερεὺς κατόπιν ἁπλώνει τὸ “Avtipiyoroy, ἐπὶ τοῦ
ὁποίου ἀπαραιτήτως τελεῖται ἡ Θεία Εὐχαριστία καὶ
ἀναγινώσκεϊ!ς εὐχὰς ὑπὲρ τῶν πιστῶν. ‘An’ ἐδὼ ἀρχί-
ζει ἡ Λειτουργία τῶν Πιστῶν.

(Σήμερον ἡ ᾿'Εκτεγὴς καὶ αἱ coxal ὑπὲρ τῶν κατηχου-

μένων καὶ τῶν πιστῶν ἀναγινώσκονται συγήϑως ὑπὸ
τοῦ ἱερέως μυστικῶς, ἐνῷ ὁ χορὸς ψάλλε!;).

Ὃ lepeds λέγει ἐκφώνως:

“Ὅπως ὑπὸ τοῦ κράτους Σου πάν-

τοτε φυλαττόμενοι, Σοὶ δόξαν ἀνα-
πέμπομεν τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ
τῷ ᾿Αγίῳ Πνεύματι, νῦν καὶ ἀεὶ
καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.
Ὃ χορός:

᾿Αμήν.

4). Ἡ κηδεία τοῦ Κυρίου ἡμῶν.

Ὃ χορὸς ψάλλει τὸν Χερουδικὸν ὕμνον͵ nad’ ὃν γίνε-
ται ἡ μεταφορὰ τῶν Τιμίων Δώρων εἰς τὴν “Ayiav
Τράπεζαν.
 - 133 —

After the Ectenia is completed, the priest reads

prayers for the catechumens. (After these prayers were
over, the catechumens left the Nave and remained in
the Portico. The Liturgy of the Catechumens ends
here).
Then the priest spreads the Corporal, on which the
Holy Eucharist must be performed, and reads prayers
for the faithful. The Liturgy of the Faithful begins here:
(The Ectenia and the prayers for the catechumens
and the faithful today are usually read by the priest
silently, while the choir chant«)

The priest says aloud:

For being always guarded by Thy

Power, to Thee we ascribe glory, to the
Father, and to the Son and to the Holy
Spirit, now and for ever, and from all
ages to all ages.
The choir:
Amen.

4. The Funeral of Our Lord.

The choir chants the cherubic hymn during which

the Holy Gifts are transferred to the altar.
 Ξε 34.
"Eva ψάλλεται τὸ Χερουδικόν, ὁ ἱερεὺς ἀναγινώσκει
μὲ χαμηλὴν φωνὴν τὴν εὐχὴν τοῦ Χερουδικοῦ;

Οὐξεὶς ἄξιος τῶν συνδεδεμένων ταῖς σαρκικαῖς

ἐπιθυμίαις καὶ ἡδοναῖς προσέρχεσθαι ἢ προσεγγί-
ζειν ἢ λειτουργεῖν Σοι, Βασιλεῦ τῆς δόξης" τὸ γὰρ
διακονεῖν Σοι μέγα καὶ φοδερὸν καὶ αὐταῖς ταῖς
ἐπουρανίαις Δυνάμεσιν. ᾿Αλλ᾽ ὅμως διὰ τὴν ἄφα-
τον καὶ ἀμέτρητόν Σου φιλανθρωπίαν ἀτρέπτως
καὶ ἀναλλοιώτως γέγονας ἄνθρωπος καὶ ἀρχιε-
ρεὺς ἡμῶν ἐχρημάτισας, καὶ τῆς λειτουργικῆς ταύ-
της καὶ ἀναιμάκτου θυσίας τὴν ἱερουργίαν παρέ-
δωκας ἡμῖν ὡς Δεσπότης τῶν ἁπάντων. Σὺ γὰρ μό-
νος, Κύριε ὁ Θεὸς ἡμῶν, δεσπόζεις τῶν ἐπουρανί-
ὧν καὶ τῶν ἐπιγείων, ὁ ἐπὶ θρόνου Χερουθικοῦ ἐπο-
χούμενος, ὁ τῶν Σεραφεὶμ Κύριος καὶ Βασιλεὺς
τοῦ ᾿Ισραήλ, ὁ μόνος ἅγιος καὶ ἐν ἁγίοις ἀναπαυό-
μενος. Σὲ τοίνυν δυσωπῶ τὸν μόνον ἀγαθὸν καὶ εὐή-
κοον. ᾿Επίόλεψον én’ ἐμὲ τὸν ἁμαρτωλὸν καὶ ἀ-
χρεῖον δοῦλόν Σου, καὶ καθάρισόν μου τὴν ψυχὴν
καὶ τὴν καρδίαν ἀπὸ συνειδήσεως πονηρᾶς" καὶ ἱ-
κάνωσόν με τῇ δυνάμει τοῦ ἁγίου Lou Πνεύματος,
ἐνδεδυμένον τὴν τῆς ἱερατείας χάριν, παραστῆναι
τῇ ἁγίᾳ Σου ταύτῃ Τραπέζῃ καὶ ἱερουργῆσαι τὸ
ἅγιον καὶ ἄχραντόν Σου Σῶμα καὶ τὸ τίμιον Αἴ-
μα. Σοὶ γὰρ προσέρχομαι, κλίνας τὸν ἐμαυτοῦ αὐ-
χένα καὶ δέομαί Σου Μὴ ἀποστρέψῃς τὸ πρόσω-
πόν Σου ἀπ᾽ ἐμοῦ, μηδὲ ἀποδοκιμάσῃς με ἐκ παί-
Sav Σου᾽ ἀλλ᾽ ἀξίωσον προσενεχθῆναί Lor ὑπ᾽ ἐ-
μοῦ τοῦ ἁμαρτωλοῦ καὶ ἀναξίου δούλου Σου τὰ
 -- 135 --
While the Cherubic hymn is chanted, the priest reads
the following prayer:

None of those who are bound with the desires

and pleasures of the flesh is worthy to come un-
to Thee or to approach or to serve Thee, O
King of Glory; for to serve Thee is a great and
fearful thing’ even to the Heavenly Powers. Ne-
vertheless, through Thine unspeakable and infi-
nite mercy, Thou hast without change or differ-
entiation become man and officiated as our
High Priest and delivered unto us the celebration
of this liturgical and bloodless Sacrifice as the
Master of all. For Thou alone, O Lord our God,
dost govern all things in heaven and on earth,
sittest upon the throne of the Cherubim, art the
Lord of the Seraphim and King of Israel, Who
alone art Holy and restest among the Saints. So
to Thee, Who alone art Good and ready to hear,
I beseech. Look down upon me, Thy sinful and
unprofitable servant and cleanse my soul and
heart from an evil conscience; and enable me by
the power of Thy Holy Spirit, Who has invested
me with the grace of the Priesthood, to stand at
this Thy Holy Table and to consecrate Thy Holy
and Immaculate Body and Thy Precious Blood.
For to Thee I come near, bowing down and to
Thee I pray; turn not Thy face from me, neither
cust me out from among Thy children, but make
me, Thy sinful and unworthy servant, worthy to
offer these Gifts to Thee. For Thou art the
 = 136 —

δῶρα ταῦτα. Σὺ yap el ὁ προσφέρων, Kal προσ-

φερόμενος, καὶ προσδεχόμενος, καὶ διαδιδόμενος,
Χριστὲ ὁ Θεὸς ἡμῶν᾽ καὶ Σοὶ τὴν δόξαν ἀναπέμ-
πομεν, σὺν τῷ ἀνάρχῳ Σου Πατρὶ καὶ τῷ παναγίῳ
καὶ ἀγαθῷ καὶ ζωοποιῷ Σου Πνεύματι, νῦν καὶ ἀεὶ
καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων,

μετὰ τὴν εὐχὴν Τοῦ Χερουδικοῦ ὁ ἱερεὺς λέγει μυ-

στικῶς τὸ Χερουδικόν καὶ ἄλλους τινὰς ὕμνους.
Κατόπιν δυμιάζει τὴν ‘Aylav Τράπεζαν, τὴν Πρό-
ϑεσιν, Τὰς μεγάλας εἰκόνας τοῦ Εἰκονοστασίου καὶ τὸ
ἐκκλησίασμα, λέγων cad’ ἑαυτὸν τὸν N’ ψαλμόν.

“Ἔπειτα ἀσπάζεται τὸ Εἰλητὸν καὶ, στρέφων πρὸς τὸ

ἐκκλησίασμα, ὑποκλίγεται καὶ ζητεῖ τὴν ονγχώρησίν
των, μὴ τυχόν τις ἐἔχη TH κατ' αὐτοῦ» (Mar. E’ 23).
Μετὰ ταῦτα πηγαίνει εἰς τὴν Πρόϑδεσιν,
‘Exel δέτει ἐπὶ τῶν ὥμων του ἕνᾳ κάλυμμα, mod λέ-
γεται ᾿Αὴρ καὶ εἰκονίζει τὸ σινδόνι,
μὲ τὸ ὁποῖον ἐ-
τυλίχϑη τὸ Σῶμα τοῦ Χριστοῦ (Ματδὃ. KZ’ 69). Μὲ τὸ
ἀριστερόν του χέρι κρατεῖ μικρὸν δίσκον σκεπασμέ-
voy, εἰς τὸν ὁποῖον ὑπάρχει 6 ‘Avec, δηλ, τεμάχιον
ἄρτου ποὺ εἰκονίζει τὸ Σῶμα τοῦ Χριστοῦ ('lu, A‘ 29),
καδὼς καὶ ἄλλα τεμάχια, ποὺ εἰκονίζουν τὴν Θεοτό-
Kov καὶ ὅλους τοὺς ᾿Αγίους. Mé τὸ δεξιόν rou χέρι
κρατεῖ τὸ “Ayiov Ποτήριον σκεπασμένον, Τὸ ὁποῖον
περιέχει κρασὶ καὶ νερό, Αὐτὰ εἰκονίζουν τὸ αἷμα καὶ
Τὸ νερὸ ποὺ ἐξήλδον ἐκ τῆς πλευρᾶς τοῦ Κυρίου, ὅτε
«εἷς τῶν στρατιωτῶν λόγχῃ Αὐτοῦ τὴν. πλευρὰν Fyu-
Rev» (Ιωάν, Θ΄ 34).
ὋΟ Χερουθδικὸς ὕμνος εἶναι αὐτός:

Οἱ τὰ Χερουθὶμ μυστικῶς εἰκονί-

ζοντες, καὶ τῇ ζωοποιῷ Τριάδι τὸν
 — 137--

Offerer and the Offered, the Receiver and the

Received, O Christ our God, andjunto Thee we
ascribe glory, together with Thy Eternal Fa-
ther, and Thy Most Holy, Good, and Life-Giving
Spirit, now and forever, and from all ages to
all ages. Amen.

After the prayer of the Cherubic hymn is completed,

the priest recites the Cherubic hymn and some other
hymns.
Next he incenses the Altar, the Credence, the big
icons of the iconostasion and the wershippers, reciting
to himself the 5ist Psalm.
Then he kisses the Corporal and, turning towards the
worshippers, inclines to them and asks their forgiveness,
lest somebody “hath ought against him” (Matt. 5:23).
After all these he goes to the Credence.
He there puts on his shoulders a cover, the Air,
which represents the cloth in which the Body of Christ
was wrapped (Matt. 27: 59). With his left hand he
holds a little covered tray, the Paten, on which there
is the Lamb, a piece of bread representing the Body
of Christ, and some smaller pieces representing the
Theotokos and all Saints. With his right hand he holds
the Chalice, covered, into which there is wine and
water, representing the blood and the water which
came out of the Lord's side when“ the soldier with a
spear pierced His side” (John [9: 34).
The Cherubic hymn is:

Let us, who mystically represent the

Cherubim and chant the thrice-holy
 — 138—

τρισάγιον ὕμνον προσάδοντες, πᾶ-

σαν τὴν βιωτικὴν ἀποθώμεθα μέρι-
μναν, ὡς τὸν Βασιλέα τῶν ὅλων ὑπο-
δεξόμενοι,
Τὸ Χερσυδικὸν διακόπτέται τώρα καὶ περνοῦν τὰ
“Ayia ἥτοι γίνεται ἡ Μεγάλη Εἴσοδος. ἥτις παριστάνει
τὴν Κηδείαν τοῦ Κυρίου ἡμῶν.

Ὃ διάκονος A ὁ ἱερεὺς ἐκφώνως:

Πάντων ἡμῶν μνησθείη Κύριος ὁ

Θεὸς ἐν τῇ Βασιλείᾳ Αὐτοῦ πάντο-
τε νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας
τῶν αἰώνων.

Ὃ χορός:

᾿Αμήν.
Κατὰ τὴν ἱερὰν αὐτὴν στιγμὴν οἱ πιστοί, ἀναλογιζό-
μένοι ὅτι ὁ Χριστὸς ἔπαθε θεληματικῶς καὶ ἀπέθανεν
ἐπὶ τοῦ Σταυροῦ διὰ τὰς ἁμαρτίας μας͵ στέκουν μὲ
κεκλιμένας τὰς κεφαλάς tov, μὲ σέδας καὶ εὐλάβειαν,
κάμνουν τὸ σημεῖον τοῦ σταυροῦ καὶ λέγουν καθ᾽ tav-
τοὺς τὴν προσευχὴν τοῦ μετανοήσαντος λῃστοῦ:

Μνήσθητί μου, Κύριε, ἐν τῇ Βασιλείᾳ Σου.

Ὃ ἱερεὺς εἰσέρχεται εἰς τὸ “ἱερὸν καὶ θέτει τὰ

“Ayia Δῶρα εἰς τὴν ᾿Αγίαν Τράπεζαν, ἡ ὁποία εἰκονίζει
τὸν Τάφον τοῦ Κυρίον. Ta “Ayia Δῶρα τὰ σκεπάζει
μὲ τὸν ᾿Αέρα. Τὸ σκέπασμα αὐτὸ σημαίνει τὴν ταφὴν
τοῦ Κυρίου
 — 139—

hymn to the Life-giving Trinity, put

away all worldly care so that we may
receive the King of all.

Now the Cherubic hymn is interrupted and the pro-

cession of the.Great Introit, which represents the Fu-
neral of our Lord, takes place

The deacon or priest, aloud:

May the Lord, our God, remember

us all in His Kingdom, now and for
ever, and from all ages to all ages.

The choir:

Amen.
In this sacred moment the worshippers, recalling
Christ, Who of His own free will suffered and died
on the Cross for our sins, stand with their heads
bowed in awe and reverence, make the sign of the
ae pray the words of the penitent thief (Luke
23:42).

Lord, remember me in Thy Kingdom.

The priest enters the Sanctuary and places the Holy

Gifts on the Altar, which represents the Lord's Tomb.
He covers the Holy Gifts with the Air. This covering
means the Burial of our Lord.
 —140—
‘O χορὸς ouvexige: τὸ Xepou6iKxov:

Ταῖς ἀγγελικαῖς ἀοράτως δορυ-

φορούμενον τάξεσιν. ᾿Αλληλούϊα.
'O διάκονος ἢ ὁ ἱερεὺς ἀρχίζει ἀμέσως σειρὰν αἰτή-
σεων πρὸς τὸν Θεόν;

Πληρώσωμεν τὴν δέησιν μῶν τῷ

Κυρίω.
‘O χορὸς εἰς ἑκάστην αἴτησιν λέγει;
Κύριε, ἐλέησον.
Ὃ διάκονος ἢ ὁ ἱερεύς:

Ὑπὲρ τῶν προτεθέντων τιμίων Δώ-

pov τοῦ Κυρίου δεηθῶμεν.
Ὑπὲρ τοῦ “Ayiou Οἴκου τούτου
καὶ τῶν μετὰ πίστεως, εὐλαθείας
καὶ @660u Θεοῦ εἰσιόντων ἐν αὐτῷ
τοῦ Κυρίου δεηθῶμεν.
Ὑπὲρ τοῦ ρυσθῆναι ἡμᾶς ἀπὸ πά-
ong θλίψεως, ὀργῆς, κινδύνου καὶ
ἀνάγκης τοῦ Κυρίου δεηθῶμεν.

Ὁ lepeds λέγει μυστικῶς τὴν ἐξῆς εὐχὴν τῆς προσ-

Κύριε, 6 Θεὸς 6 παντοκράτωρ, ὁ δεχόμενος θυ-

σίαν αἰνέσεως παρὰ τῶν ἐπικαλουμένων Σε ἐν ὅλῃ
 ΞΞ41-Ξ

The choir completes the Cherubic hymn:

Invisibly escorted by the Angelic Or-

ders. Alleluia.
The deacon or priest begins a series of supplica-
tions to God:

Let us complete our prayer to the

Lord.
The choir chants in each supplication:

Lord, have mercy.

The deacon or oriest

For the Precious Gifts, here pre-

sented, let us pray to the Lord.
For this Holy House, and for those
that enter it with faith, reverence, and
fear of God, let us pray to the Lord.

For our deliverance from all afflic-

tion, wrath, danger, and necessity, Jet
us pray to the Lord.

The priest reads inaudibly the following prayer of

the Entrance of the Holy Gifts:

O Lord God Almighty, Who alone art Holy

and dost receive the sacrifice of praise from
 hhc
κα dia, πρόσδεξαι καὶ ἡμῶν τῶν ἁμαρτωλῶν τὴν
δέ ησιν καὶ προσάγαγε τῷ ἁγίῳ Σου θυσιαστηρίῳ.
Καὶ ἱκάνωσον ἡμᾶς προσενεγκεῖν Zot δῶρά τε καὶ
θυσίας πνευματικὰς ὑπὲρ τῶν ἡμετέρων ἅμαρτη-
μάτων καὶ τῶν τοῦ λαοῦ ἀγνοημάτων. Καὶ κατα-
ξίωσον ἡμᾶς εὑρεῖν χάριν ἐνώπιόν Σου, τοῦ γενέ-
σθαι Σοι εὐπρόσδεκτον τὴν θυσίαν ἡμῶν καὶ ἐπι-
σκηνῶσαι τὸ Πνεῦμα τῆς χάριτός Σου τὸ ἀγαθὸν
ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ προκείμενα δῶρα ταῦτα καὶ
ἐπὶ πάντα τὸν λαόν Σου-

‘O διάκονος ἢ ὁ ἱερεὺς ἐκφώνως:

᾿Αντιλαθοῦ, σῶσον, ἐλέησον καὶ

διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ Σῇ χά-
ριτι.
Τὴν ἡμέραν πᾶσαν τελείαν, ἁγίαν,
εἰρηνικὴν καὶ ἀναμάρτητον παρὰ
τοῦ Κυρίου αἰτησώμεθα.
Ὃ χορὸς εἰς ἑκάστην αἴτησιν:

Παράσχου, Κύριε.
Ὃ διάκονος ἢ ὁ ἱερεύς:

ἤΑγγελον εἰρήνης, πιστὸν ὁδηγόν,

φύλακα τῶν ψυχῶν καὶ τῶν σωμά-
τῶν ἡμῶν παρὰ τοῦ Κυρίου αἰτη-
σώμεθα.
 -Ξ5.5.
those who call upon Thee with their whole heart,
receive also the prayer of us sinners and accept
it at Thy Holy Altar, and enable us to offer unto
Thee gifts and spiritual sacrifices for our sins
and for the ignorances of the people; and make
us worthy to find grace in Thy Sight, that our
sacrifice may be well pleasing unto Thee, and
that the Good Spirit of Thy grace may dwell up-
onus, and upon these Gifts here offered, and
upon all Thy people.

The deacon or priest, aloud:

Help us, save us, have mercy on us,

and protect us, O God, by Thy Grace.

For this whole day, that it may be

perfect, holy, peaceful and sinless, let
us ask of the Lord.
The choir chants in each supplication:

Grant this, O Lord.

The deacon or priest

An Angel of peace, a faithful guide,

a guardian of our souls and bodies,
Jet us ask of the Lord.
 —144—
Συγγνώμην καὶ ἄφεσιν TOV ἅἁμαρ-
τιῶν καὶ τῶν πλημμελημάτων ἡμῶν
παρὰ τοῦ Κυρίου αἰτησώμεθα.
Τὰ καλὰ καὶ συμφέροντα ταῖς
ψυχαῖς ἡμῶν καὶ εἰρήνην τῷ κόσμῳ
παρὰ τοῦ Κυρίου αἰτησώμεθα.
Τὸν ὑπόλοιπον χρόνον τῆς ζωῆς
ἡμῶν ἐν εἰρήνῃ καὶ μετανοίᾳ ἐκτε-
λέσαι παρὰ τοῦ Κυρίου αἰτησώμεθα.
Χριστιανὰ τὰ τέλη τῆς ζωῆς ἡμῶν,
ἀνώδυνα, ἀνεπαίσχυντα, εἰρηνικὰ
καὶ καλὴν ἀπολογίαν τὴν ἐπὶ τοῦ
φοθεροῦ Βήματος τοῦ Χριστοῦ ai-
τησώμεθα.
Τῆς Παναγίας, ἀχράντου, ὑπερευ-
λογημένης, ἐνδόξου, Δεσποίνης ἡμῶν
Θεοτόκου καὶ ἀειπαρθένου Μαρίας,
μετὰ πάντων τῶν ᾿Αγίων μνημονεύ-
σαντες, ἑαυτοὺς καὶ ἀλλήλους καὶ
πᾶσαν τὴν ζωὴν ἡμῶν, Χριστῷ τῷ
Θεῷ παραθώμεθα.
Ὃ χορός:
Σοί, Κύριε.
 —145—
Forgiveness, and remission of our
sins and transgressions, let us ask of the
Lord.
Things that are good and profitable
for our souls and peace for the world,
let us ask of the Lord.
To complete the remaining time of
our life in peace and repentance, let us
ask of the Lord.
Christian ends to our life, painless,
blameless, peaceful, and of good de-
fence before the fearful Judgement Seat
of Christ, let us ask of the Lord.

Commemorating our most Holy,

pure, most blessed, glorified Lady,
Mother of God and Ever-Virgin Mary,
with all the Saints, let us commend our-
selves and one another and our whole
life to Christ our God.
The choir:
To Thee, O Lord.
 --Ιἰδό--

Ὃ ἱερεύς:
Διὰ τῶν οἰκτιρμῶν τοῦ Μονογε-
νοῦς Σου Υἱοῦ μεθ᾽ οὗ εὐλογητὸς εἶ,
σὺν τῷ Παναγίῳ καὶ ἀγαθῷ καὶ
ζωοποιῷ Σου Πνεύματι, νῦν καὶ ἀεὶ
καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.
‘O χορός:

᾿Αμήν.

5. Ἡ ὁμολογία τῆς Πίστεώς μας.

Ἢ ὁμολογία τῆς Πίστεώς μας εἰς τὸν ἐν Τριάδι

Θεόν͵ ποὺ Oa ἐπακολουθήση, δὲν ἔχει ἀξίαν καὶ ἡ περαι-
τέρω παρουσία μας cic τὴν Θείαν Λειτουργίαν εἶναι
ἀνωφελὴς ἂν μὰς λείπῃ ἡ ἀγάπη καὶ ἂν δὲν ἀποφασίσω-
μὲν ν᾿ ἀποδιώξωμεν κάθε σκέψιν ἐκδικήσεως καὶ νὰ συμ-
φιλιωθῶμεν μὲ τοὺς ἐχθρούς μας (Ματθ. 5:23-24). Εἰς
τὴν συμφιλίωσιν ταύτην͵ ποὺ πηγάζει ἀπὸ τὴν ἀγάπην͵
μᾶς προτρέπει ὁ διάκονος ἢ ὁ ἱερεύς͵ οὕτως ὥστε νὰ
ὁμολογήσωμεν ἀξίως τὴν πίστιν μας εἰς τὸν ἐν Τριάδι
Θεὸν καὶ νὰ λάδωμεν τὴν συγχώρησιν τῶν ἁμαρτιῶν μας
ποὺ ἐπήγασεν ἐκ τοῦ Σταυροῦ καὶ: τοῦ Τάφου τοῦ Κυρίου.
Διὰ τοῦτο ὁ ἱερεύς͵ εὐλογῶν τὸ ἐκκλησίασμα͵ λέγει;

Εἰρήνη πᾶσι.
Ὃ χορός:
Καὶ τῷ πνεύματί σου.
‘© Biaxovos ἢ ὁ ἱερεύς:
 —147—

The priest:
Through the mercies of Thine Only-
Begotten Son, with Whom Thou art
blessed together with Thine All-Holy,
Good and Life-giving Spirit, now and
forever, and from all ages to all ages.
The choir:
Amen.

5. The confession of our Faith

The confession of our faith in the Triune God, which

is to tollow, is of no value, and our turther presence in
the Divine Liturgy is useless,ifwe are empty of love, and
if we shall not decide to give up every thought of re-
venge and toreconcile with our enemies (Matt. 5:23
—2Z4). In this reconciliation, which springs from love,
the deacon or priest exhorts us, so that to confess wor-
thily our faith in the Triune God and to obtain our sins’
forgiveness, which sprang from the Lord's Cross and
Grave.
Therefore, the priest, blessing the worshippers,
intones:
Peace be to all.
The choir: ee
And to thy spirit.
The deacon or priest:
 as =
᾿Αγαπήσωμεν ἀλλήλους, ἵνα ἐν
ὁμονοίᾳ ὁμολογήσωμεν :
Αὐτὴν τὴν στιγμὴν οἱ ἀρχαῖοι Χριστιανοὶ ἀντήλλασ-
σὸν ἀσπασμὸν Χριστιανικῆς ἀγάπης καὶ συμφιλιώσεως.
Σήμερον ἀνταλλάσσουν τὸν ἀσπασμὸν ἀγάπης μόνον οἱ
ἱερεῖς ὅταν συλλειτουργοῦν,
'Ο χορὸς ἀναγγέλλει τὴν ὁμολογίαν εἰς

Πατέρα, Υἱὸν καὶ “Aytov Πνεῦμα,

Τριάδα ὁμοούσιον καὶ ἀχώριστον.
6. ‘H ᾿Ανάστασις τοῦ Κυρίου.
'Ο ἱερεὺς ξεσκεπάζει τὰ “Ayia Δῶρα εἰς σημεῖον
τῆς ᾿Αναστάσεως τοῦ Κυρίον,
Ἢ ἀρχαία ᾿Εκκλησία ἀπὸ τῆς στιγμῆς ταύτης
δὲν ἐπέτρεπεν εἰς κανένα εἴτε κατηχούμενον εἴτε alpe-
τικὸν εἴτε γνωστὸν ἁμαρτωλὸν νὰ εἰσέλθῃ εἰς τὸν
Nady. Elxe θυρωρούς͵ τοὺς ὁποίους ὁ διάκονος ἣ ὁ ἴε-
ρεὺς προέτρεπε νὰ κλειδώσουν τὰς θύρας. Τώρα ἡ προ-
τροπὴ αὕτη ἀπευθύνεται cic τὸ ἐκκλησίασμα διὰ νὰ
προσεξοὺυν τὰς θύρας τῶν ψυχῶν τῶν καὶ νὰ μὴ ἐπιτρέ-
φουν τὴν εἴσοδον εἰς αὐτὰς σκέψεων, ἐπιθυμιῶν ἢ συναι-
σθηματῶν ξενων πρὸς thy ἱεροτητα τοῦ Μεγάλοι. Μυ-
στηρίου (Μάρκ. 7:21-23)<

Τὰς θύρας, τὰς θύρας.

Ταυτοχρόνως ὁ διάκονος ἢ ὁ ἱερεὺς προτρέπει τὸ ἐκ-
κλησίασμα νὰ δώσῃ προσοχὴν εἰς τὴν ὁμολογίαν τῆς
Πίστεώς μας;

Ἔν σοφίᾳ πρόσχωμεν.
‘0 ἱερεὺς ὑψώνει τὸν ᾿Αέρα͵ ποὺ σκεπάζει τὰ Τίμια
Δῶρα καὶ: σείει αὐτὸν ἥσυχα ἐπάνω ἀπ’ αὐτά. Τὸ
 — 149—
Let us love one another, that with
one mind we may confess:
At thig moment the early Christians exchanged a
greeting of Christian love and reconciliation. Nowadays
only the priests exchange this greeting when co-offici-
ating.
The choir announces who is to be confessed:
The Father, Son and Holy Spirit,
Trinity, One in essence and undivided.
6. The Resurrection of the Lord.
The priest uncovers the Holy Gifts as a sign of the
Lord's Resurrection.
Our Church in her early days did not allow the Cate-
chumens or heretics or sinnets to attend the Divine Li-
turgy from this momenton. bn those years the Church
had doorkeepers, whom the deacon or the priest in-
structed to lock the doors. Now this exclamation is ad-
dressed to the worshippers that they may guard the
doors of their souls, and not admit into them any
thoughts, wishes or feelings improper to the holiness
of the Great Sacrament (Mark 7: 2|--- 23)".
The doors, the doors.
At the same time the deacon or the priest instructs
the worshippers to listen to the confession of our
Faith:
With wisdom let us. attend.

The priest raises the Aer from the paten and

chalice and shakes it gently and slowly over the Holy
 —150—
σείσιμο αὐτὸ τοῦ ᾿Αέρος δηλοῖ τὸν σεισμὸν ποὺ ἔγϊνε
κατὰ τὴν ὥραν τῆς ᾿Αναστάσεως τοῦ Kupiov (Maré.
κη΄ 2)
Ὃ ψάλτης, ὁ χορός, τὸ ἐκκλησίασμα, ἀπαγγέλλει τὸ
Σύμδολον τῆς Πίστεως:

Πιστεύω εἰς ἕνα Θεόν, Πατέρα,

Παντοκράτορα, Ποιητὴν οὐρανοῦ
καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀο-
ράτων.
Καὶ εἰς ἕνα Κύριον, ᾿Ιησοῦν Χρι-
στόν, τὸν Υἱὸν τοῦ Θεοῦ τὸν Μονο-
γενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα
πρὸ πάντων τῶν αἰώνων. Φῶς ἐκ
Φωτός, Θεὸν ἀληθινόν, ἐκ Θεοῦ ἀλη-
θινοῦ γεννηθέντα, οὐ ποιηθέντα, ὁ-
μοούσιον τῷ Πατρί, δι᾽ Οὗ τὰ πάντα
ἐγένετο.
Τὸν δι᾽ ἡμᾶς τοὺς ἀνθρώπους καὶ
διὰ τὴν ἡμετέραν σωτηρίαν κατελ-
θόντα ἐκ τῶν οὐρανῶν, καὶ σαρκω-
θέντα ἐκ Πνεύματος ᾿Αγίου καὶ Μα-
ρίας τῆς Παρθένου καὶ ἐνανθρωπή-
σαντα.
Σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ
Ποντίου Πιλάτου καὶ παθόντα καὶ
ταφέντα.
 --|51--

Gifts. This movement depicts the earthquake at the

time of the Lord's Resurrection (Matt. 28:2).

The chanter, the choir and all who attend then

recite the Creed or Symbol of Faith:

] believe in one God, Father, Al-

mighty, 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 the Father before all Ages. Light of
Light, True God of True God, begot-
ten not made, One in essence with the
Father, through Whom all things were
made.

Who for us men and for our salva-

tion came down from Heaven, and was
incarnated by the Holy Spirit and of the
Virgin Mary, and became Man.

And was crucified for us under Pon-

tius Pilate, suffered and was buried.
 —152—
Καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ
κατὰ τὰς Γραφάς.
Καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς
καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πα-
τρός.
Καὶ πάλιν ἐρχόμενον μετὰ δόξης
κρῖναι ζῶντας καὶ νεκρούς, Οὗ
τῆς Βασιλείας οὐκ ἔσται τέλος.

Καὶ εἰς τὸ Πνεῦμα τὸ “Aytov, τὸ

Κύριον, τὸ Ζωοποιόν, τὸ ἐκ τοῦ Πα-
τρὸς ἐκπορευόμενον, τὸ σὺν Πατρὶ
καὶ Υἱῷ συμπροσκυνούμενον καὶ
συνδοξαζόμενον τὸ λαλῆσαν διὰ
τῶν. Προφητῶν.
Εἰς Μίαν, ᾿Αγίαν, Καθολικὴν καὶ
᾿Αποστολικὴν ᾿Εκκλησίαν.
ὋὉμολογῶ ἕν Βάπτισμα εἰς ἄφε-
σιν ἁμαρτιῶν.
Προσδοκῶ ἀνάστασιν νεκρῶν.
Καὶ ζωὴν τοῦ μέλλοντος αἰῶνος.
᾿Αμήν..
 has

And rose on the third day according

to the Scriptures.
And ascended into Heaven, and sit
teth at the right hand of the Father.

And He shall come again with glory

to judge the living and the dead; Whose
Kingdom shall have no end.

And in the Holy Spirit, the Lord, the

Giver of Life, Who proceedeth from
the Father, Who with the Father and
the Son together is worshipped and
glorified; Who spoke by the Prophets.
In One Holy, Catholic and Apostolic
Church.
I acknowledge One Baptism for the
remission of sins.
I look for the resurrection of the
dead.
And the life of the age to come.
Amen.
 TO AEYTEPON MEPO2
ΤΗΣ ΘΕΙΑΣ ΛΕΙΤΟΥΡΓΙΑΣ
‘H Θεία Evdyapeotia.
Oi χριστιανοὶ ἀπέβαλον ἐπὶ τοῦ Τάφον τοῦ Ku-
ρίου κάθε ἔχθραν καὶ συνεφιλιώθησαν πρὸς ἀλλήλους.
᾿Εχαιρέτησαν τὸν ἀναστάντα Χριστὸν μὲ τὴν αὐτὴν
ὁμολογίαν τῆς Πίστεως. Οὕτως ἡνωμένοι θὰ προσφέ-
ρουν διὰ τοῦ ἱερέως τὴν εὐχαριστίαν εἰς τὸν Θεὸν
διὰ τὴν ἐν Χριστῷ σωτηρίαν, εἰς τὴν ὁποίαν λαμδά-
vouv μέρος διὰ τῆς Θείας Κοινωνίας.

1 . Ἡ προετοιμασία.
Καθὼς ἡ στιγμὴ τῆς τελεσιουργίας τῆς Θεΐας Ev-
χαριστίας πλησιάζει͵ ὁ διάκονος ἣ ὁ ἱερεὺς προτρέπει:

Στῶμεν καλῶς, στῶμεν μετὰ φό-

Gov, πρόσχωμεν τὴν “Ayiav ᾿Αναφο-
ρὰν ἐν εἰρήνῃ προσφέρειν.
'Ὃ χορὸς ἁπαντά ὅτι ὅλοι οἱ πιστοὶ ὡς προετοιμασ!-
ἂν των διὰ τὴν παρακολούδησιν τῆς 'Αγίας ᾿Αναφο-
pag ἤτοι τῆς Θείας Εὐχαριστίας, προσφέρουν:

“EXeov εἰρήνης, Θυσίαν αἰνέσεως.

'Ο Ἱερεὸς εὐλογεῖ τοὺς ἐτοιμασϑέντας πιστοὺς μὲ

τὴν ἀποστολικὴν εὐλογίαν (Β’ Κορινδ. iy’ 13), δι' ἧς
ἐπικαλεῖται ἐπ' αὐτοὺς ἀνὰ ἐν πνευματικὸν δῶρον ἀ-
πὸ ἕκαστον τῶν Προσώπων τῆς 'Αγίας Τριάδος:
 THE SECOND PART
OF THE DIVINE LITURGY
The Holy Eucharist.
The worshippers put down on the Lord’s grave every
enmity and are reconciled to each other. They saluted
the risen Christ with the same confession of faith. Being
thus united, they will offer, through the priest, the Eu-
charist (Thanksgiving) to God, for our salvation in Je-
sus Christ, in which we partake by the Holy Commu-
nion.

1. The Preparation.
As the moment of the consummation of Holy
Eucharist is at hand, the deacon or the priest exhorts:

Let us stand well; let us stand with

fear; let us attend that we may offer
the Holy Eucharist in peace.
The choir responds on behalf of the worshippers
that they as a preparation for attending the Holy
Eucharist, offer:
A mercy of peace, a sacrifice of praise.
The priest blesses the prepared worshippers with
the apostolic benediction (2 Cor. 13:13), asking for
them the special spiritual gift from each of the Divine
Persons of Holy Trinity:
 —156—

Ἡ χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ

Χριστοῦ καὶ ἡ ἀγάπη τοῦ Θεοῦ καὶ
Πατρὸς καὶ ἡ κοινωνία τοῦ ᾿Αγίου
Πνεύματος εἴη μετὰ πάντων ἡμῶν.
Ὃ χορὸς εὔχεται εἷς τὸν ἱερέα ὅπως τά μεγάλα
αὐτὰ πνευματικὰ δῶρα τοῦ Τριαδικοῦ Θεοῦ εἶναι καὶ
μετὰ τῆς δικῆς του ψυχῆς:

Καὶ μετὰ τοῦ πνεύματός σου.

Ἢ Θεία Εὐχαριστία ποὺ παρακολουδοῦμεν εἶναι οὐ-
paviov καὶ ϑεῖον Μυστήριον καὶ δι' αὐτὸ ὁ ἱερεὺς, ὑ-
ψώνων τὰς χεῖράς του (Θρῆνοι γ, 41). προτρέπει:

Ava σχῶμεν τὰς καρδίας.

» vod

Ὃ χορὸς δεδαιώνει ὅτι ὅλοι ἔχουν ἀνυψώσῃ Τὸν

υοῦν καὶ τὰς καρδίας των πρὸς τὸν Κύριον:

Ἔχομεν πρὸς τὸν Kuptov.

Τὸ Μέγα Μυστήριον τῆς Θείας Εὐχαριστίας πρόκει-
ται ν᾿ ἀρχίσῃ. Καθὼς ὁ Κύριος ἡμῶν κατὰ τὸν Μυστι-
κὸν Δεῖπνον ἀνέπεμψεν εὐχαριστίαν πρὸς τὸν Οὐράνιον
Πατέρα Του πρὸ τοῦ τεμαχισμοῦ τοῦ ἄρτου͵ οὕτω καὶ
ὁ ἱερεὺς πρὸ τῆς τελέσεως τῆς Θείας Εὐχαριστίας,
προτρέπει τὸ ἐκκλησίασμα:

Εὐχαριστήσωμεν τῷ Κυρίῳ.
Ὃ χορὸς ἀπαντᾷ ὅτι τὸ εὐχαριστεῖν τὸν Κύριον εἶναι

ἔΑξιεν καὶ δίκαιον.

 -|57---

The Grace of our Lord Jesus Christ,

and the love of God and Father, and
the communion of the Holy Spirit be
with you all.
The choir wishes the priest that these great spiritual
gifts of the Triune God be-also with his sririt:

And with thy spirit.

The Holy eucharist, which we are to attend, is a
heavenly and divine Sacrament and for this reason the
priest, raising his hands (Lam. 3: 41), exhorts:

Let us lift up our hearts.

‘The choir affirms that all have lifted up their minds
and hearts to the Lord:..

We have them lifted up to the Lord.

The great Sacrament of the Holy Eucharist is

about to begin. As our Lord at the Last Supper
rendered thanks to His Heavenly Father before
breaking bread, so the priest, before the consum-
mation of the Holy Eucharist, exhoris the worshippers:

Let us give thanks unto the Lord.

The choir replies that to give thanks to the Lord

It is meet and right.

 —158—
2. Ἡ τελεσιουργία τῆς Θείας
Εὐχαριστίας
Ὅπως ὁ. Μωῦσῆς ἐπὶ τοῦ ὄρους Σινᾶ εἰσῆλθεν εἰς
τὴν ἱερὰν νεφέλην, διὰ νὰ ἔλθῃ εἰς στενὴν ἐπικοινωνίαν
μὲ τὸν Θεὸν (᾿Εξόδου κδ΄ 15-18), οὕτω καὶ ὁ ἱερεὺς
εἰσέρχεται τώρα εἰς τὸ ἱερώτατον μέρος τῆς Θείας Λει-
τουργίας, ἵνα θυσιάσῃ ἀναιμάκτως τὸν Θεῖον ᾿Αμνὸν
καὶ σταθῇ ἔμπροσθεν τοῦ Κυρίου. Δὲν στρέφει δὲ πρὸς
τὸ ἐκκλησίασμα͵ προτοῦ τὸ Μυστήριον. τῆς Θείας Εὐ-
χαριστίας τελεσιουργηθῇ.
Ἢ Θεία Εὐχαριστία τελοσιουργεῖται μὲ μίαν ἐκτενῆ
καὶ θαυμασίαν εὐχήν, ἡ ὁποία ἔχει εὕτω δευθετηθῇ ὥστε
μέρη αὐτῆς νὰ διοδάζωνται χαμηλοφώνως ὑπὸ τοῦ ie-
ρέως, ἄλλα νὰ ἐκφωνῶνται ὑπ᾽ αὐτοῦ καὶ ἄλλα νὰ ψάλ-
λωνται ὑπὸ τοῦ χοροῦ.
Ὃ ἱερεὺς ἀρχίζει τὴν εὐχὴν χαμηλοφώνως:

ΓΑξιον καὶ δίκαιον Σὲ ὑμνεῖν, Σὲ εὐλογεῖν, Σὲ

αἰνεῖν, Lol εὐχαριστεῖν, Σὲ προσκυνεῖν ἐν παντὶ
τόπῳ τῆς δεσποτείας Σου. Σὺ γὰρ εἶ Θεὸς ἀνέκ-
φραστος, ἀπερινόητος, ἀόρατος, ἀκατάληπτος, ἀεὶ
Gv, ὡσαύτως Sv, Σὺ καὶ ὁ μονογενής Lou Υἱὸς
καὶ τὸ Πνεῦμά Σου τὸ ἅγιον. Σὺ ἐκ τοῦ μὴ ὄντος
εἰς τὸ εἶναι ἡμᾶς παρήγαγες, καὶ παραπεσόντας
ἀνέστησας πάλιν, καὶ οὐκ ἀπέστης πάντα ποιῶν,
ἕως ἡμᾶς εἰς τὸν οὐρανὸν ἀνήγαγες, καὶ τὴν βασι-
λείαν Σου ἐχαρίσω τὴν μέλλουσαν. Ὑπὲρ τούτων
ἁπάντων εὐχαριστοῦμέν Σοι καὶ τῷ μονογενεῖ
Σου Υἱῷ καὶ τῷ Πνεύματί Lou τῷ ἁγίῳ, ὑπὲρ πάν-
τῶν ὧν ἴσμεν καὶ ὧν οὐκ ἴσμεν, τῶν φανερῶν καὶ
ἀφανῶν εὐεργεσιῶν τῶν εἰς ἡμᾶς γεγενημένων.
 --159--
2. The consummation of Holy
Eucharist

Like Moses on Mount Sinai entered the holy

Cloud to communicate intimately with God, so the
priest now enters into the most sacred part of the
Divine Liturgy: to immolate bloodlessly the Divine
Lamb and to stand in His presence, not facing the
people until after the Mystery of Holy Eucharist is
consummated,
The Holy Eucharist is consummated by a sublime
and extensive Prayer, the Eucharistic (Thanksgiving)
Prayer, which is so arranged that some part of it are
read in a lew voice, some are intoned by the priest,
and others are chanted by the choir,
The priest begins the Prayer in a low voice:

It is meet and right to hymn Thee, to bless

Thee, to praise Thee, to give thanks unto Thee,
and to worship Thee in every place of Thy do-
minion. For Thou art God ineffable, inconceiv-
able, invisible, incomprehensible, ever existing
and eternally the same, Thou and Thy Only-be-
gotten Son and Thy Holy Spirit. Thou didst
bring us into being out of nothing, and when
we had fallen away didst raise us up again, and
didst not cease to do all things until Thou hadst
brought us back to heaven, and hadst endowed
us with Thy kingdom which is to come. For all
these things we give thanks to Thee, and to Thy
Only-begotten Son, and Thy Holy Spirit, for all
the things we know and we do not know, for
the benefits conferred upon us, both seen and
 a aa

Εὐχαριστοῦμέν Zou καὶ ὑπὲρ τῆς λειτουργίας

ταύτης, ἣν ἐκ τῶν χειρῶν ἡμῶν δέξασθαι κατηξί-
woac, καίτοι Low παρεστήκασι χιλιάδες ᾿Αρχαγ-
γέλων καὶ μυριάδες ᾿Αγγέλων, τὰ Χερουδὶμ καὶ τὰ
Σεραφίμ, ἑξαπτέρυγα, πολυόμματα, μετάρσια,
πτερωτά,

᾿Εκφώνως:

Τὸν ἐπινίκιον ὕμνον ἄδοντα, βοῶν-

τα, κεκραγότα καὶ λέγοντα:

ΟΟ χορὸς ψάλλει ἕνα θριαμδευτικὸν ὕμνον, ἀποτελού-

μενον ἀπὸ τὸ dopa τῶν ἀγγέλων ποὺ περικυκλώνουν ἐν
οὐρανῷ τὸν θρόνον τοῦ Θεοῦ (Ἥσ. στ΄ 3-7) καὶ ἐκεῖνο
μὲ τὸ ὁποῖον τὰ πλήθη τῶν ᾿Ιουδαίων ὑπεδέχθησαν τὸν
Χριστὸν εἰσερχόμενον εἰς τὴν “Ἱερουσαλὴμ (Ματθ,. xa’
9). Τὸ πρῶτον μεταφέρει τὸν νοῦν μᾶς εἰς τὸν προφή-
τὴν Ἡσαΐαν, τοῦ ὁποίου τὰς ἁμαρτίας ἕν τῶν Σερα-
φεὶμ ἐκαθάρισε μὲ ἄνθρακα πυρός, ὃν ἔλαδεν ἐκ τοῦ
θυσιαστηρίου, τὸ δὲ δεύτερον μεταφέρει τὸ πνεῦμα μας
εἰς τὸν Χριστόν͵ "Ὅστις εἰσῆλθεν εἰς thy ᾿Ιερονσαλὴμ
διὰ τὴν μεγάλην Θυσίαν, ἥτις τώρα ἀναπαρίσταται
ἀναιμάκτως ἐπὶ τοῦ Χριστιάνικοῦ Θυσιαστηρίου πρὸς
καθαρισμὸν τῶν ἰδικῶν “μας ἁμαρτιῶν καὶ ζωὴν τὴν
αἰώνιον.

“Aytoc, ἍΛγιος, “Aytog Κύριος

Σαθαώθ, πλήρης ὁ οὐρανὸς καὶ ἡ
γῆ τῆς δόξης Σου. ὩὩσαννὰ ἐν τοῖς
᾿γψίστοις, εὐλογημένος ὁ ἐρχόμενος
ἐν ὀνόματι Κυρίου, Ὡσαννὰ ὁ ἐν
τοῖς Ὑψίστοις.
 — Ι6|---

unseen. We render thanks to Thee also for this

liturgy which Thou dost deign to receive from
our hands, although there stand beside Thee
thousands of Archangels and myriads of Angels,
the Cherubim and the Seraphim, six-winged,
many-eyed, soaring aloft on wings,
Aloud:
Chanting, voicing, shouting and say-
ing the triumphal hymn:
The choir chants a triumphal hymn, composed of
the song of the angels who surround the throne of
God in heaven (Isaiah 6:3-7), and that with which
the multitude of the Jews received Christ on the
occasion of His coming into Jerusalem (Matt. 21:9).
The first directs our mind to Isaiahywhose sins were
purged by the Seraphim in the Temple of Jerusalem
with a live coal from the altar; the second directs
our mind to Christ, coming to Jerusalem for the
great Sacrifice, which is now repeated in a blood-
less manner on the Holy altar for the remission of
our sins and for eternal life:

Holy, holy, holy, Lord of Sabaoth,

heaven and earth are full of Thy glory.
Hosanna in the Highest, blessed is
He that commeth in the Name of the
Lord. Hosanna in the Highest.
 —162—

“OQ ἱερεὺς ἐξακολουθεῖ μυστικῶς τὴν εὐχήν:

Μετὰ τούτων καὶ ἡμεῖς τῶν μακαρίων δυνάμε-

ὧν, Δέσποτα φιλάνθρωπε, βοῶμεν καὶ λέγομεν᾽ “A-
γιος εἶ καὶ πανάγιος, Σὺ καὶ ὁ μονογενής Σου
Υἱὸς καὶ τὸ Πνεῦμά Σου τὸ ἅγιον. “Aytog εἶ καὶ
πανάγιος καὶ μεγαλοπρεπὴς ἡ δόξα Zou, Ὃς τὸν
κόσμον Σου οὕτως ἠγάπησας, ὥστε τὸν μονογενῆ
Σου Υἱὸν δοῦναι, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ
ἀπόληται, GAA’ ἔχῃ ζωὴν αἰώνιον. Ος ἐλθὼν καὶ:
πᾶσαν τὴν ὑπὲρ ἡμῶν οἰκονομίαν πληρώσας, τῇ νυ-
κτὶ ἢ παρεδεδίδοτο--μᾶλλον δὲ ἑαυτὸν παρεδίδου
ὑπὲρ τῆς τοῦ κόσμου ζωῆς--λαδὼν ἄρτον ἐν ταῖς
ἁγίαις Αὑτοῦ καὶ ἀχράντοις καὶ ἀμωμήτοις χερ-
σίν, εὐχαριστήσας καὶ εὐλογήσας, ἁγιάσας, κλά-
σας, ἔδωκε τοῖς ἁγίοις Αὑτοῦ μαθηταῖς καὶ ἀπο-
στόλοις, εἰπών"
᾿Εκφώνως :

Λάθετε, φάγετε, τοῦτό Mov ἐστι

τὸ «Σῶμα, τὸ ὑπὲρ ὑμῶν κλώμενον
εἰς ἄφεσιν ἁμαρτιῶν.
Ὃ χορός:
᾿Αμήν.

‘O lepeds συνεχίζει μυστικῶς:

Ὁμοίως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέ-

γων:
 .π--[63-

The priest continues the prayer inaudibly:

With these blessed Powers, O Merciful Master,

we also cry and say: Holy art Thou and All
Holy, Thou and Thy Only-begotten Son and
Thy Holy Spirit. Holy art Thou and All-Holy
and magnificent is Thy glory, Who hast so loved
Thy world as to give Thy Only-begotten Son,
that whosoever believeth in Him should not pe-
rish, but have everlasting life. Who when He
had come and fulfilled the whole dispensation
for us, in the night in which He was betrayed,—
or rather, surrendered Himself for the life of the
world, —He took bread in His Holy and Imma-
culate and blameless hands; and when He had
given thanks and blessed it, and hallowed it and
broken it, He gave it 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 chotr:
Amen. |

The priest continues the prayer inaudibly:

Likewise also after the Supper, He took the

cup, saying:
 --τὸ5--
᾿Εκφώνως:
Πίετε ἐξ αὐτοῦ πάντες, τοῦτό
ἐστι τὸ αἷμά Μου, τὸ τῆς Καινῆς
Διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν
ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν.

Ὃ χορός:
᾿Αμήν.
Ὃ ἱερεὺς συνεχίζει μυστικῶς τὴν εὐχήν:
Μεμνημένοι τοίνυν τῆς σωτηρίου ταύτης ἐντο-
λῆς καὶ πάντων τῶν ὑπὲρ ἡμῶν γεγενημένων, τοῦ
σταυροῦ, τοῦ τάφου, τῆς τριημέρου ἀναστάσεως,
τῆς εἰς οὐρανοὺς ἀναδάσεως, τῆς ἐκ δεξιῶν καθέ-
Bpac, τῆς δευτέρας καὶ ἐνδόξου πάλιν παρουσίας,

Ὃ ἱερεὺς ὑψώνει σταυροειδῶς τὰ Τίμια Δῶρα εἰς

δήλωσιν ὅτι ἡ Θυσία ἐπὶ τῆς ᾿Αγίας Τραπέζης εἶναι
οὐσιωδῶς ἡ ἰδία μὲ τὴν ἐπὶ τοῦ Σταυροῦ Θυσίαν͵ καὶ
συνεχίζει ἐκφώνως:

Τὰ Σὰ ἐκ τῶν Σῶν Σοὶ προσφέρο-

μεν κατὰ πάντα καὶ διὰ πάντα.

Ἢ στιγμὴ αὐτὴ εἶναι ἡ ὑψίστη καὶ ἱερωτάτη στιγμὴ

τῆς Θείας Λειτουργίας, διότι κατ᾿ αὐτὴν τὴν οτιγμὴν
τελεσιουργεῖται τὸ Μυστήριον τῆς Θείας Εὐχαριοτίας.
Τὸ ἐκκλησίασμα γονατίζει εἰς ἔκφρασιν τῆς 6adu-
τάτης εὐλαδείας του πρὸς τὸ Μυστήριον.
Ὃ χορὸς ψάλλει εὐλαδικὰ καὶ μελῳδικά τὸν κατω-
 —165—
Alsud:

Drink of it all of you, this is my Blood

of the New Testament, Which is shed
for you and for many, for the remis-
sion of sins.
The choir:
Amen.
The priest continues the prayer inaudibly:
Therefore, remembering this command of our
Savior and all that He had endured for us: the
Cross, the Grave, the Resurrection on the third
day, the Ascension into Heaven, the Session at
the Right Hand of the Father, and the Second
and glorious Coming again,

The priest lifts up the Precious Gifts in the sign

of a cross, signifying that the Sacrifice of the altar
is substantially the same as the Sacrifice of the
Cross, and continues aloud:
Thine own of Thine own we offer
to Thee, in all (time) and for all (kind-
ness to us).
This moment is the loftiest and the most sacred
moment of the Divine Liturgy, because at this moment
the Sacrament of the Holy Eucharist is consummated.
The worshippers kneel, expressing their veneration
to the Sacrament.
The choir chants in a melodic and reverent tone the
 —166—

τέρω ὕμνον, δι’ οὗ δηλοῦται ὅτι ἡ Θεία Εὐχαριοτία

εἶναι δοξολογία καὶ εὐχαριστία καὶ δέησις πρὸς τὸν
Θεόν.

Σὲ ὑμνοῦμεν, Σὲ εὐλογοῦμεν, Σοὶ

εὐχαριστοῦμεν, Κύριε, καὶ δεόμεθά
Σου, ὁ Θεὸς ἡμῶν.
Ὃ ἱερεὺς συνεχίζων τὴν εὐχὴν χαμηλοφώνως, ἐπι-
καλεῖται τὸ “Ayiov Πνεῦμα ὅπως κατέλϑη tn’ αὐτὸν καὶ
ἐπὶ τὰ Tipia Δῶρα:

“Eu προσφέρομέν Zor τὴν λογικὴν ταύτην καὶ

ἀναίμακτον λατρείαν, καὶ παρακαλοῦμέν Σε καὶ
δεόμεθα καὶ ἱκετεύομεν κατάπεμψον τὸ Πνεῦμά
Σου τὸ ἅγιον ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ προκείμενα δῶ-
ρα ταῦτα.
(Εὐλογῶν τὸν “Ayiov “Aprov) f

Kai ποίησον τὸν μὲν ἄρτον τοῦτον Ti-

μιον Σῶμα τοῦ Χρισιοῦ Sov. ᾿Αμήν.
(Εὐλογῶν τὸ Ἅγιον Ποτήριον) :

Τὸ δὲ ἐν τῷ ποτηρίῳ τούτῳ Τίμιον

Αἷμα τοῦ Χρισιοῦ Σου. ᾿Αμήν.
(Εὐλογῶν ἀμφότερα) :

Μειαθαλὼν τῷ Πνεύμαιί Σου τῷ “Α-

γίῳ. ᾿Αμήν, ᾿Αμήν, ᾿Αμήν.
 —167—
following hymn, by which it is shown that the Holy Eu-
charist is praise and thanksgiving and supplication to
God.

We praise Thee, we bless Thee, we

give thanks to Thee, O Lord, and we
pray to Thee, O our God.

The priest continuing the Prayer in a low voice, in-

vokes the Holy Spirit to come upon him and upon the
Precious Gifts:

Again we offer unto Thee this reasonable and

bloodless worship, and beseech Thee and pray
Thee and supplicate Thee: send down Thy Holy
Spirit upon us and upon these Gifts here pre-
sented.

(Blessing the Holy Bread):

And make this bread, the Precious Body

of Thy Christ. Amen.
(Blessing the Chalice):
And that which is in this Chalice, the
Precious Blood of Thy Christ. Amen.

(Blessing both of them):

Changing them by Thy Holy Spirit. Amen,
Amen, Amen.
 —168—
(CO καϑαγιασμὸς τῶν Τιμίων Δώρων γίνεται χωρι-
στά͵ διότι τὸ Σῶμα καὶ τὸ Αἷμα τοῦ Χριστοῦ ἐχωρί-
σθησαν κατὰ τὸν θάνατόν Του ἐπὶ τοῦ Σταυροῦ.)

Τὸ Μυστήριον τῆς Θείας ἘΕὐχαριστίας ἐτελεσιουρ-

γήθη, ὁ Θεῖος ᾿Αμνὸς ἐθυσιάσθη ἀναιμάκτως ὑπὸ τοῦ
ἱερέως. Μὲ τὴν εὐλογίαν αὐτοῦ ἡ δύναμις τοῦ ᾿Αγίου
Πνεύματος μετέδαλε τὰ ἐπὶ τῆς ᾿Αγίας Τραπέζης Τίμια
Δῶρα, τὸν ἄρτον καὶ τὸν οἶνον, εἰς αὐτὸ τὸ Τίμίον
Σῶμα καὶ Πανάγιον Αἷμα τοῦ Χριστοῦ κατὰ τρόπον,
ποὺ αἱ αἰσθήσεις μας δὲν δύνανται νὰ ἀντιληφθοῦν
καὶ νοῦς ἀνθρώπινος ἢ ἀγγελικὸς ἀδυνατεῖ νὰ ἐννοήσῃ
Ὃ ἱερεὺς γονατίζει καὶ συνεχίζει χαμηλοφώνως τὴν
εὐχήν, εἰς ἣν τώρα ἀναφέρεται ὁ σκοπός͵ δι᾽ ὃν τελεῖ-
ται ἡ Θεία Εὐχαριστία:

“Ὥστε γενέσθαι τοῖς μεταλαμϑάνουσιν εἰς νῆ-

ψιν ψυχῆς, εἰς ἄφεσιν ἁμαρτιῶν, εἰς κοινωνίαν τοῦ
ἁγίου Σου Πνεύματος, εἰς βασιλείας οὐρανῶν
πλήρωμα, εἰς παρρησίαν τὴν πρὸς Σέ, μὴ εἰς κρῖ-
μα ἢ εἰς κατάκριμα.
“Et προσφέρομέν Σοι τὴν λογικὴν ταύτην λα-
τρείαν ὑπὲρ τῶν ἐν πίστει ἀναπαυσαμένων προπα-
τόρων, πατέρων, πατριαρχῶν, προφητῶν, ἀποστό-
λων, κηρύκων, εὐαγγελιστῶν, μαρτύρων, ὁμολο-
γητῶν, ἐγκρατευτῶν καὶ παντὸς πνεύματος δικαί-
ov. ἐν πίστει τετελειωμένου .
᾿Εκφώνως͵ ἐνῶ θυμιάζει τὰ Τίμια Δῶρα:

᾿Εξαιρέτως τῆς Παναγίας, ᾿Αχράν-

του, ὑπερευλογημένης, ἐνδόξου Δε-
σποίνης ἡμῶν Θεοτόκου καὶ ἀειπαρ-
θένου Μαρίας.
 —169—
(The Holy Gifts are separately consecrated,
because Christ's Body and Blood were separated in
His death upon the Cross.)

The Sacrament of the Holy Eucharist is consumma-

ted and the Divine Lamb has been bloodlessly immo-
lated by the priest. Through his blessing the power of
Holy Spirit has changed the Precious Gifts, the bread
and wine on the altar, into Christ's Precious Body and
All-Holy Blood in a manner that the senses cannot
perceive and created intelligence cannot understand.
The priest kneels and continues in a low voice the
Prayer, in which it is mentioned now the purpose of the
performance of Holy Eucharist:
That to those who partake thereof, They may
be unto cleansing of soul, unto the remission of
sins, unto the communion of Thy Holy Spirit,
unto the fulfilment of the Kingdom of Heaven,.-
unto boldness toward Thee, and not unto judg-
ment or unto condemnation.
Again we offer unto Thee this reasonable wor-
ship for all those who have fallen asleep in the
Faith, forefathers, fathers, patriarchs, prophets,
apostles, preachers, evangelists, martyrs, confess-
ors, ascetics, and every righteous spirit made
perfect in faith.

Aloud, while incensing the Holy Gifts:

Especially for our Most Holy, Pure,

blessed, glorious Lady, Mother of God
and Ever-Virgin Mary.
 —170—
Ὃ χορὸς ψάλλει Meyaduvapiov εἰς τὴν Θεοτό-
κον. Μερικὰ ἀπὸ τὰ Μεγαλυνάρια αὐτὰ εὑρίσκονται
εἰς τὸ τέλος τοῦ βιόλίου τούτου. Τὸ συνηθέστερον

"Αξιόν ἐστιν ὡς ἀληθῶς μακαρί-

ζειν Σε τὴν Θεοτόκον, τὴν ἀειμακά-
ptotov καὶ παναμώμητον καὶ Mnté-
ρα τοῦ Θεοῦ ἡμῶν. Τὴν τιμιωτέραν
τῶν Χερουθδὶμ καὶ ἐνδοξοτέραν ἀ-
συγκρίτως τῶν Σεραφίμ᾽ τὴν ἀδια-
φθόρως Θεὸν Λόγον τεκοῦσαν, τὴν
ὄντως Θεοτόκον, Σὲ μεγαλύνομεν.
Ὃ ἱερεὺς συνεχίζει τὴν εὐχὴν μυστικῶς:

Τοῦ ἁγίου ᾿Ιωάννου, προφήτου, προδρόμου καὶ

βαπτιστοῦ τῶν ἁγίων ἐνδόξων καὶ πανευφήμων
᾿Αποστόλων᾽ τοῦ ἁγίου (μνημονεύει ὀνομαστὶ τοῦ
ἑορταζομένου κατὰ τὴν ἡμέραν ἐκείνην ἁγίου), οὗ
καὶ τὴν μνήμην ἐπιτελοῦμεν καὶ πάντων Σου τῶν
ἁγίων, ὧν ταῖς ἱκεσίαις ἐπίσκεψαι ἡμᾶς ὁ Θεός.
Καὶ μνήσθητι πάντων τῶν κεκοιμημένων ἐπ᾽ ἐλπίδι
ἀναστάσεως ζωῆς αἰωνίου (καὶ μνημονεύει ἐνταῦ-
θα ὀνόματα τεθνεώτων), καὶ ἀνάπαυσον αὐτοὺς
ὅπου ἐπισκοπεῖ τὸ φῶς τοῦ προσώπου Lov.
“Ett παρακαλοῦμέν Ze’ μνήσθητι, Κύριε, πά-
ong ἐπισκοπῆς ὀρθοδόξων, τῶν ὀρθοτομούντων τὸν
λόγον τῆς σῆς ἀληθείας, παντὸς τοῦ πρεσϑυτερίου,
τῆς ἐν Χριστῷ διακονίας καὶ παντὸς ἱερατικοῦ τά-
γματος. “Ett προσφέρομέν Σοι τὴν λογικὴν ταύ-
 —1I7i—

The choir chants a magnificat to the Mother of God.

Some of the most familiar are found in the end of this
book. The most usual is this:

It is meet indeed to bless Thee, the

ever-blessed and most pure and Mother
of our God. -Thee that art more honor-
able than the Cherubim, and incompar-
ably more glorious than the Seraphim,
who without spot of sin didst bear God
the Word; Thee, verily the Mother of
God, we magnify.
The priest continues the prayer inaudibly:

For the holy prophet, forerunner and baptist

John; for the holy, glorious, and honorale Apos-
tles; for Saint (of the day), whose memory we ce-
lebrate; and for all Thy Saints, by whose suppli-
cation do Thou, O God, visit us. Be mindful also
of all those who have fallen asleep before us in -
the hope of Resurrection unto life eternal; (he.
mentions whom he will of the departed). Grant them
rest, O our God, where the light of Thy counten-
ance shines upon them.
Again we beseech Thee; be mindful, O Lord,
of all Orthodox bishops who rightly preach the
word of Thy Truth; of all the priesthood, the
Diaconate in Christ and of all hieratic and mo-
nastic orders. Again we offer unto Thee this
reasonable worship for the whole world; for the
 --ἸΙ72-.-

τὴν λατρείαν ὑπὲρ τῆς οἰκουμένης" ὑπὲρ τῆς ἁγίας

καθολικῆς καὶ ᾿Αποστολικῆς ᾿Εκκλησίας" ὑπὲρ τῶν
ἐν ἁγνείᾳ καὶ σεμνῇ πολιτείᾳ διαγόντων᾽ ὑπὲρ τῶν
πιστοτάτων καὶ φιλοχρίστων ἡμῶν βασιλέων, παν-
τὸς τοῦ παλατίου καὶ τοῦ στρατοπέδου αὐτῶν. Δὸς
αὐτοῖς, Κύριε, εἰρηνικὸν τὸ βασίλειον, ἵνα καὶ ἡ-
μεῖς ἐν τῇ γαλήνῃ αὐτῶν ἤρεμον καὶ ἡσύχιον βίον
διάγωμεν ἐν πάσῃ εὐσεδείᾳ καὶ σεμνότητι.
᾿Εκφώνως:

Ἐν πρώτοις μνήσθητι, Κύριε, τοῦ

᾿Αρχιεπισκόπου ἡμῶν... ὃν χάρι-
σαι ταῖς ἁγίαις Σου ᾿Εκκλησίαις
ἐν εἰρήνῃ, σῶον, ἔντιμον, ὑγιᾶ μα-
κροημερεύοντα καὶ ὀρθοτομοῦντα
τὸν λόγον τῆς Σῆς ἀληθείας.
Ὃ ἱερεὺς συνεχίζει τὴν εὐχὴν μυστικῶς:

Μνήσθητι, Κύριε, τῆς πόλεως ταύτης, ἐν fj πα-

ροικοῦμεν, καὶ πάσης πόλεως καὶ χώρας καὶ τῶν
πίστει οἰκούντων ἐν αὐταῖς. Μνήσθητι, Κύριε, πλε-
ὀντων, ὁδοιπορούντων, νοσούντων, καμνόντων, al-
χμαλώτων καὶ τῆς σωτηρίας αὐτῶν. Μνήσθητι, Κύ-
ple, TOV καρποφορούντων καὶ καλλιεργούντων ἐν
ταῖς ἁγίαις Zou ἐκκλησίαις καὶ μεμνημένων τῶν
πενήτων, καὶ ἐπὶ πάντας ἡμᾶς τὰ ἐλέη Lov ἐξαπό-
στειλον.
᾿Εκφώνως:
 —1I73—

Holy Catholic and Apostolic Church, for those

who live in chastity and holiness of life, for our
most faithful and Christian Kings, and for their
whole court and the army. Grant them, O Lord,
peaceful times, that we, in their tranquility, may
lead a calm and peaceful life in all piety and
temperance.

Aloud:

Among the first be mindful, O Lord,

of our Archbishop . . . whom do Thou
grant to Thy Holy Churches in peace,
safety, honor, health and length of
days, and rightly preaching the word
of Thy Truth.
The priest continues the prayer inaudibly:

Be mindful, O Lord, of the city in which we

dwell and of every city and land and of the faith-
ful who dwell in them. Be mindful,O Lord, of
those who travel, by sea, by land, and by air, of
the sick, the suffering, the captives, and of their
salvation. Be mindful, O Lord, of those who
bear fruit and do good works in Thy Holy Chur-
ches, and of those who remember the poor; and
upon all of us send forth Thy mercies.

Aloud:
 —174—

Kai δὸς ἡμῖν ἐν ἑνὶ στόματι καὶ

μιᾷ καρδίᾳ δοξάζειν καὶ ἀνυμνεῖν
τὸ πάντιμον καὶ μεγαλοπρεπὲς ὄ-
νομά Σου, τοῦ Πατρὸς καὶ τοῦ Υἱοῦ
καὶ τοῦ ᾿Αγίου Πνεύματος, νῦν καὶ
ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.

Ὃ χορός:
᾿Αμήν.
"EGS τελειώνει ἡ Εὐχαριστήριος Εὐχή.

3 . Ἡ εὐλογία τοῦ ἱερέως.

‘O ἱερεὺς στρέφει τώρα πρὸς τοὺς ἐκκλησιαζο-
μένους, τοὺς ὁποίους εὐλογεῖ καὶ τοὺς εὔχεται
ὅπως αἱ δωρεαὶ τῆς εὐσπλαγχνίας τοῦ Μεγάλου Θεοῦ
καὶ Σωτῆρος μας ᾿Ιησοῦ Χριστοῦ, ποὺ ἐπήγασαν ἐκ
τῆς θυσίας Αὐτοῦ ἐπὶ τοῦ Σταυροῦ καὶ πηγάζουν
ἀπὸ τὴν ἀναπαράστασιν Αὐτῆς διὰ τῆς Θείας Εὐχα-
ριστίοις, γίνουν κτῆμα ὅλων μας:

Kai ἔσται τὰ ἐλέη τοῦ. Μεγάλου

Θεοῦ καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ
Χριστοῦ μετὰ πάντων ἡμῶν.
“O χορὸς ἀντεύχεται τὸ ἴδιον εἰς τὸν ἱερέα:

Καὶ μετὰ τοῦ πνεύματός σου.

 —175-

And grant us with one mouth and

one heart to glorify and praise Thy
most honorable and majestic name, of
the Father, and of the Son, and of the
Holy Spirit, now and for ever, and
from all ages to all ages.

The choir:
Amen.
The Eucharistic Prayer is completed.

3. The Benediction of the Priest.

The priest, after the consummation of Holy Eucha-
rist, turns to the worshippers, blesses them and wishes
that the Gifts of the Mercies of our Almighty God,
and our Savior Jesus Christ, which sprang from His
Sacrifice on the Cross and spring from the representa-
tion of this Sacrifice by the Holy Eucharist, be a poss-
ession of us all:

And the mercies of our Great God

and Savior, Jesus Christ, shall be with
you.
The choir wishes the same to the priest:
And with thy spirit.
,
/
y
 —176—

4. ‘H προετοιμασία διὰ τὴν Θείαν

Μετάληψιν
Εἰς τὸ μέρος αὐτὸ τῆς Θείας Λειτουργίας αἱ δεήσεις
καὶ αἱ εὐχαὶ ἀποδλέπουν εἰς τὴν προετοιμασίαν τοῦ τε
ἱερέως καὶ τῶν πιστῶν͵ ὅπως μεταλάδουν ἀξίως τοῦ
Σώματος ‘kai τοῦ Αἵματος τοῦ Κυρίου.

Ὃ διάκονος ἢ ὁ ἱερεύς:

Πάντων τῶν ᾿Αγίων μνημονεύ-

σαντες, ἔτι καὶ ἔτι ἐν εἰρήνῃ τοῦ
Κυρίου δεηθῶμεν.
χορὸς εἰς κάθε αἴτησιν:

Κύριε, ἐλέησον.
Ὃ διάκονος ἣ ὁ ἱερεύς:

Ὑπὲρ τῶν προσκομισθέντων καὶ

ἁγιασθέντων Τιμίων Δώρων τοῦ
Κυρίου δεηθῶμεν.

Ὅπως ὁ φιλάνθρωπος Θεὸς ἡμῶν,

ὁ προσδεξάμενος αὐτὰ εἰς τὸ ἅγιον
καὶ ὑπερουράνιον καὶ νοερὸν Αὐ-
τοῦ Θυσιαστήριον, εἰς ὀσμὴν εὐω-
δίας πνευματικῆς, ἀντικαταπέμψῃ
ἡμῖν τὴν Θείαν Χάριν καὶ τὴν δω-
ρεὰν τοῦ “Ayiou Πνεύματος, δεηθῶ-
μεν.
 4. Preparation for the Holy
Communion.
: In this port of the Divine Liturgy the supplica-
tions and the prayers ‘aim at the preparation of the
priest and the faithful, in order to partake worthily
of the Lord's Body and Blood.

The deacon or priest:

Having commemorated all the Saints

again and again in peace, let us pray to
the Lord.
The choir in each petition chants:
Lord, have mercy.
The deacon or priest:
For the Precious- Gifts, which have
been brought in and hallowed, let us
pray to the Lord.

That our Merciful God Who has ac-

cepted Them at His holy and heavenly
and invisible Altar, may in return send
down upon us as an odor of spiritual
fragrance, the Divine Grace and the
Gift of the Holy Spirit, let us pray.
 —178—

Ὑπὲρ τοῦ ρυσθῆναι ἡμᾶς ἀπὸ πά-

σης θλίψεως, ὀργῆς, κινδύνου καὶ
ἀνάγκης τοῦ Κυρίου δεηθῶμεν.
Ὃ ἱερεὺς μυστικῶς:

Σοὶ παρακατατιθέμεθα τὴν ζωὴν ἡμῶν ἅπασαν

καὶ τὴν ἐλπίδα, Δέσποτα φιλάνθρωπε, καὶ παρακα-
λοῦμέν Σε καὶ δεόμεθα καὶ ἱκετεύομεν᾽ καταξίω-
σον ἡμᾶς μεταλαϑεῖν τῶν ἐπουρανίων Σου καὶ
φρικτῶν μυστηρίων ταύτης τῆς ἱερᾶς καὶ πνευμα-
τικῆς τραπέζης μετὰ καθαροῦ συνειδότος, εἰς ἄφε-
σιν ἁμαρτιῶν, εἰς συγχώρησιν πλημμελημάτων, εἰς
Πνεύματος ἁγίου κοινωνίαν, εἰς βασιλείας οὐρα-
νῶν κληρονομίαν, εἰς παρρησίαν τὴν πρὸς Σέ, μὴ
εἰς κρῖμα ἢ εἰς κατάκριμα.

᾿Εκφώνως:

᾿Αντιλαθοῦ, σῶσον, ἐλέησον καὶ

διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ Σῇ χά-
ριτι.
Τὴν ἡμέραν πᾶσαν τελείαν, ἁγίαν,
εἰρηνικὴν καὶ ἀναμάρτητον παρὰ
τοῦ Κυρίου αἰτησώμεθα.
Ὃ χορὸς εἰς ἑκάστην αἴτησιν:
Παράσχου, Κύριε.
Ὃ διάκονος ἣ ὁ ἱερεύς:
 —179—

For our deliverance from all afflic-

tion, wrath, danger, and necessity, let
us pray to the Lord.
The priest inaudibly:

To Thee, O Merciful Master, we confide our

whole life and hope, and Thee we beseech and
pray and supplicate: render us worthy to receive
Thy Heavenly and fearful Mysteries of this holy
and spiritual Table with a pure conscience, for
remission of sins, for forgiveness of transgress-
ions, for communion of the Holy Spirit, for the
inheritance of the Kingdom of Heaven, for
boldness to approach Thee, neither unto judg-
ment nor unto condemnation.

Aloud:

Help us, save us, have mercy on us,

and protect us, O God, by Thy Grace.

For this whole day, that it may be

perfect, holy, peaceful and sinless, let
us ask of the Lord.
The choir chants in each supplication:

Grant this, O Lord.

The deacon or priest:
 x —té0—

“Ayyedov εἰρήνης, πιστὸν ὁδηγόν,

φύλακα τῶν ψυχῶν καὶ τῶν σωμά-
τῶν ἡμῶν παρὰ τοῦ Κυρίου αἰτη-
σώμεθα.

Συγγνώμην καὶ ἄφεσιν τῶν Guap-

τιῶν καὶ τῶν πλημμελημάτων ἡμῶν
παρὰ τοῦ Κυρίου αἰτησώμεθα.
Τὰ καλὰ καὶ συμφέροντα ταῖς
ψυχαῖς ἡμῶν καὶ εἰρήνην τῷ κόσμῳ
παρὰ τοῦ Κυρίου αἰτησώμεθα.
Τὸν ὑπόλοιπον χρόνον τῆς ζωῆς
ἡμῶν ἐν εἰρήνη καὶ μετανοίᾳ ἐκτε-
λέσαι παρὰ τοῦ Κυρίου αἰτησώμεθα.
Χριστιανὰ τὰ τέλη τῆς ζωῆς ἡμῶν,
ἀνώδυνα, ἀνεπαίσχυντα, εἰρηνικὰ
καὶ καλὴν ἀπολογίαν τὴν ἐπὶ τοῦ
φοθεροῦ Βήματος τοῦ Χριστοῦ αἰ-
τησώμεθα.
Τὴν ἑνότητα τῆς Πίστεως καὶ τὴν
κοινωνίαν τοῦ ᾿Αγίου Πνεύματος
αἰτησάμενοι, ἑαυτοὺς καὶ ἀλλήλους
καὶ πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ
τῷ Θεῷ παραθώμεθα.
 —18I—
An Angel of peace, a faithful guide,
a guardian of our souls and bodies,
let us ask of the Lord.

Forgiveness, and remission of our

sins and transgressions, let us ask of the
Lord.
Things that are good and profitable
for our souls and peace for the world,
let us ask of the Lord.
To complete the remaining time of
our life in peace and repentance, let us
ask of the Lord.
Christian ends to our life, painless,
blameless, peaceful, and of good de-
fence before the fearful Judgement Seat
of Christ, let us ask of the Lord.

Let us, who have prayed for the unity

of the Faith and for the fellowship of
the Holy Spirit, commend ourselves,
and one another, and our whole life
to Christ our God.
 -- Ι82--
Ὃ χορὸς ἀπαντξ
Σοί, Κύριε.
Ὃ ἱερεύς:

Καὶ καταξίωσον ἡμᾶς, Δέσποτα,

μετὰ παρρησίας ἀκατακρίτως τολ-
μᾶν ἐπικαλεῖσθαι Σὲ τὸν ἐπουρά-
νιον Θεὸν Πατέρα καὶ λέγειν:

Ἡ ΚΥΡΙΆΚΗ MPOLEYXH

‘H προετοιμασία διὰ τὴν Θείαν Κοινωνίαν ἀρχίζει

κυρίως μὲ τὴν Κυριακὴν Προσευχήν. Προσφωνοῦντες
τὸν Θεὸν ὡς Πατέρα ὅλων pac, ἐνθυμούμεθα ὅτ' ἀποτε-
λοῦμεν ὅλοι μίαν μεγάλην οἰκογένειαν. Ἢ ἀγάπη ποὺ
εἰμπορεῖ νὰ δοκιμάζωμεν μέσα μας πρὸς τὸν Θεὸν Πα-
τέρα μας καὶ πρὸς τὰ τέκνα Του͵ τοὺς συνανθρώπους
μας, τῶν ὁποίων «τὰ ὀφειλήματα» ὑποσχόμεθα νὰ συγ-
χωρῶμεν, μᾶς προετοιμάζει καταλλήλως͵ νὰ φάγωμεν
ἀξίως «τὸν ἄρτον τὸν ἐπιούσιον», ποὺ ἐδῶ σημαίνει τὸν
«Ἄρτον τῆς Ζωῆς», τὴν Θείαν Μετάληψιν (Α΄ Κορ τ΄
17, ta’ 26-30).

Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς,

ἁγιασθήτω τὸ ὄνομά Zou" ἐλθέτω
ἡ Βασιλεία Σου γενηθήτω τὸ θέλη-
μά Σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς
γῆς. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον
δὸς ἡμῖν σήμερον. Καὶ ἄφες ἡμῖν
τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς
 —163-
The choir replies:
To Thee, O Lord.

The priest:
And make us worthy, O Lord, with
boldness and without condemnation, to
dare to call upon Thee, the Heavenly
God, as Father and to say.

THE LORD’S PRAYER

The preparation for Holy Communion begins
mainly with the Lord's Prayer. By addressing God
as our common Father, wei@remember that all of
us consist of but one big family. The love we can
experience within ourselves for God, our Father,
and for His children, namely, our fellowmen, whose
“debts” or “trespasses" towards us we promise to
forgive, prepares us properly to eat worthily “our
daily bread,"’ which here means the Bread of Life,
the Holy Communion (1 Cor. 10:17, 11:26-30).

Our Father, Who art in heaven, hal-

lowed be Thy name; Thy kingdom
come; Thy will be done on earth as it 1s
in heaven. Give us this day our daily
bread. And forgive us our trespasses,
 —184—
ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. Kai μὴ
εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλ-
λὰ ρῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
Ὃ ἱερεὺς συμπληροῖ τὴν προσευχήν:

Ὅτι Σοῦ ἐστιν ἡ Βασιλεία καὶ

ἡ δύναμις καὶ ἡ δόξα τοῦ Πατρὸς
καὶ τοῦ Υἱοῦ καὶ τοῦ ᾿Αγίου Πνεύ-
ματος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς ai-
ὥνας τῶν αἰώνων.
Ὃ χορός:

᾿Αμήν.
Κατόπιν ὁ ἱερεὺς εὐλογεῖ τοὺς πιστούς, δίδων εἰς
αὐτοὺς τὴν καλὴν εὐχήν:

Εἰρήνη πᾶσι.
‘O χορὸς ἀντεύχεται:

Καὶ τῷ πνεύματί σου.

Ὃ ἱερεὺς ζητεῖ ἀφιέρωσιν εἰς τὸν Θεόν:

Τὰς κεφαλὰς ὑμῶν τῷ Κυρίῳ κλί-

νατε.
‘O χορὸς ἀπαντᾷ:
Σοί, Κύριε.
 -Ι85--

as we forgive those who trespass agai-

nst us.And lead us not intotemptation;
but deliver us from evil.

The priest completes ‘the Prayer:

For Thine is the Kingdom and the

power and the glory, of the Father and
of the Son and of the’ Holy Spirit, now
and for ever and from all ages to all
ages.
The choir:
Amen.

Then the priest blesses the faithful, giving them the

good wish:

Peace be to all.
The choir wishes in return:
And to thy spirit.
The deacon or priest recommends dedication to God:

Let us bow our heads unto the Lord.

The choir replies:

To Thee, O Lord.
 —186—
Ὃ ἱερεὺς μυστικῶς:

Εὐχαριστοῦμέν Σοι, Βασιλεῦ ἀόρατε, ὁ τῇ ἀμε-

τρήτῳ Σου δυνάμει τὰ πάντα δημιουργήσας καὶ
τῷ πλήθει τοῦ ἐ έους Σου ἐξ οὐκ ὄντων εἰς τὸ el-
ναι τὰ πάντα παραγαγών. Αὐτός, Δέσποτα, οὐρα-
νόθεν ἔπ δε ἐπὶ τοὺς ὑποκεκλικότας Lor τὰς ἑαυ-
τῶν κεφαλάς. Οὐ γὰρ ἔκλιναν σαρκὶ καὶ αἵματι,
ἀλλὰ Σοὶ τῷ φοθερῷ Θεῷ. Σὺ οὖν, Δέσποτα, τὰ
προκείμενα πᾶσιν ἡμῖν εἰς ἀγαθὸν ἐξομάλισον κα-
τὰ τὴν ἑκάστου ἰδίαν χρείαν. Τοῖς πλέουσι σύμ-
πλευσον, τοῖς ὁδοιποροῦσι συνόδευσον, τοὺς νο-
σοῦντας ἴασαι, ὁ ἰατρὸς τῶν ψυχῶν καὶ τῶν σωμά-
των ἡμῶν.

Καὶ συνεχίζει ἐκφώνως:

Χάριτι καὶ οἰκτιρμοῖς καὶ φιλαν-
θρωπίᾳ τοῦ Μονογενοῦς Σου Υἱοῦ,
μεθ᾽ οὗ εὐλογητὸς εἶ, σὺν τῷ Πανα-
γίῳ καὶ ᾿Αγαθῷ καὶ Ζωοποιῷ Σου
Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς
αἰῶνας τῶν αἰώνων.
Ὃ χορός:
᾿Αμήν.

5. Ἡ Θεία Μετάληψις
Ἢ Θεία Μετάληψις εἶναν ὁ σκοπὸς τῆς συστάσεως
καὶ τῆς τελεσιουργίας τῆς Θείας Εὐχαριστίας, Μετα-
 -1|8}.--

The priest inaudibly:

We give thanks to Thee, O King invisible,
Who by Thy boundless power hast formed all
things, and by the fullness of Thy mercy hast
brought forth all things from nothing into being.
Do Thou Thyself, O Master, look down from
Heaven upon those who have bowed their heads
unto Thee. For they have bowed down not be-
fore flesh and blood, but unto Thee, the Almi
ghty God. Do Thou, therefore, O Master, admi-
nister these Offerings to all of us for our benefit
according to the individual need of each. Do
Thou travel with those who travel by sea, by
land and by air, heal the sick, Thou Who art the
Physician of our souls and bodies.

And continues aloud:

By the Grace and mercy and philan-
thropy of Thine Only-begotten Son,
with Whom Thou art blessed together
with Thine All-Holy, Good and Life-
Giving Spirit, now and for ever, and
from all ages to all ages.
The choir:
Amen.
5. The Holy Communion
The Partaking of Holy Communion is the purpose
of the institution and consummation of the Holy Eu-
λαμδάνοντες μὲ niotiv, μὲ φόδον Θεοῦ καὶ καδαρό-
τητα ψυχῆς. yivopeda ἕν σῶμα μὲ Τὸν Χριστὸν (‘le,
στ΄ 86), κατοικία τοῦ ᾿Αγίου Πνεύματος, καὶ ὅλοι οἹ
πιστοὶ tv σῶμα πγενματικὸν (Α΄ Kopiv®, 1° 17).
Ἢ ἁγιάζουψα Χάρις, ποὺ μεταδίδεται εἰς ἡμᾶς διὰ
τῆς Θείας μεταλήψεως μᾶς καϑαρίζει ἀπὸ τὰς ἁμαρ-
Tlag μας καὶ μᾶς κάμνει κοινωνοὺς τῆς Alwviou Zune
ἀπὸ τῶρα (Λουκ. 18" 9,’lw. στ᾿ 24. Α΄ ‘lw. γ᾽ 14, © 11-12}.

Ὃ Ἱερεὺς λέγει μυστικῶς τὴν ἑξής εὐχὴν:

Πρόσχες, Κύριε ᾿Ιησοῦ Χριστέ, ἐξ ἁγίου κατοι-

κητηρίου Σου καὶ ἀπὸ θρόνου δόξης τῆς βασιλεί-
ας Σου καὶ ἐλθὲ. εἰς τὸ ἁγιάσαι ἡμᾶς, ὁ ἄνω τῷ
Πατρὶ συγκαθήμενος καὶ ὧδε ἡμῖν ἀοράτως συν-
ὦν. Καὶ καταξίωσον τῇ κραταιᾷ Σου χειρὶ μετα-
δοῦναι ἡμῖν τοῦ ἀχράντου σώματός Σου καὶ τοῦ
τιμίου αἵματος, καὶ δι᾽ ἡμῶν παντὶ τῷ λαῷ.

Ὃ ἱερεὺς ὑψώνων τὸν ᾿Ἡγιασμένον “Aptov, δηλο-

ποιεῖ ὅτι τὰ Τίμια Δῶρα μεταδίδονται εἰς τοὺς ἁγίους͵
δηλ. εἰς τοὺς ἐκλεκτούς, τοὺς ἀληθῶς πιστούς:

Πρόσχωμεν.
Τὰ “Ayta τοῖς ἁγίοις.
Ὃ χορός, ἀπὸ συναίσδησιν τῆς ἀναξιότητός μας,
ἀπαντᾷ ὅτι κατ’ ἀκρίδειαν καὶ τελειότητα, εἶναι μόνον
« , ' > “-
Εἷς “Aytoc, εἷς Κύριος, ᾿Ιησοῦς
Χριστός, εἰς δόξαν Θεοῦ Πατρός.
᾿Αμήν.
 —189—

charist. By receiving Holy Communion in faith, reve-

rence and purity, we become one body with Christ,
dwellings of the Holy Spirit, and all the faithful become
one spiritual body {1 Cor. 10:17).
The sanctifying Grace, which is imparted to us through
the Holy Communion, purges our sins (Isaiah 6:3, |
John 1: 7) and makes us partakers of Eternal Life
since now (Luke 19:9, John 5: 24, | John 3:14, 5:11).

The priest reads inaudibly;

Look down, O Lord Jesus Christ our God, from
Thy Holy dwelling-place, and from the throne
of glory of Thy Kingdom, and come to sanctify
us, Thou Who sittest on high with the Father,
“and art here invisibly present with us. And do
Thou deign by Thy mighty hand to give to us of
Thy Immaculate Body and of Thy Precious
Blood, and through us to all the people.

The priest, elevating the Consecrated Lamb, declares

that the Holy Gifts are administered to the holy, 1. 9.
to the chosen, to those who are really faithful:
Let us attend.
The Holies are for those who are
holy.
The choir, out of consciousness of our unworthiness,
replies that in Holiness and Perfection only
One is tne Holy, One is the Lord,
Jesus Christ, to the glory of God the
Father. Amen.
 —190—
Καὶ ἀμέσως ψάλλει τὸ Κοινωνικόν, τὸ ὁποῖον διὰ τὰς
περισσοτερας Κυριακὰς εἶναι:

Αἰνεῖτε τὸν Κύριον ἐκ τῶν οὐρα-

νῶν, αἰνεῖτε Αὐτὸν ἐν τοῖς ὑψίστοις.
᾿Αλληλούϊα.

Ὃ ἱερεὺς διαμελίζει τὸν ᾿Αμνὸν εἰς τέσαρας μερίδας

εἰς συμδολισμὸν τῆς κακώσεως τοῦ Σώματος τοῦ Χρι-
στοῦ κατὰ τὸ Πάθος καὶ τὴν σταύρωσίν Του. Διὰ τοῦτο
καὶ τακτοποιεῖ ὁ ἱερεὺς τὰς τέσσαρας μερίδας ἐπὶ τοῦ
δισκαρίου εἰς σχῆμα σταυροῦ. Ἔπειτα λαμδάνει τὴν
μερίδα μὲ τὰ γράμματα IE, ποιεῖ σταυρὸν ἐπὶ τοῦ
᾿Αγίου Ποτηρίον καὶ ἐμδάλλει αὐτὴν ἐντὸς αὐτοῦ͵ εἰς
δήλωσιν τῆς ᾿Αναστάσεως τοῦ Κυρίου͵ λέγων:

Πλήρωμα ποτηρίου, Πίστεως, Πνεύμα-

τος ᾿Αγίου.

Κατόπιν ὁ ἱερεὺς εὐλογεῖ τὸ ζέον͵ τὸ ὁποῖον συμὄδο-

λίζει τὴν θερμὴν πίστιν͵ μὲ τὴν ὁποίαν πρέπει νὰ
προσερχώμεϑα εἰς τὴν Ociav Kowwwoviav, καὶ χύνει αὐτὸ
σταυροειδῶς ἐντὸς τοῦ ᾿Αγίου Ποτηρίου͵ λέγων:

Ζέσις πίστεως, πλήρης Πνεύματος ᾿Αγίου. ᾿Αμήν.

Ὃ ἱερεὺς τώρα διαδάζει μὲ εὐλάδειαν τὰς εὐχὰς

«Κατὰ τὴν στιγμὴν τῆς Θείας Μεταλήψεως» (σελ. 292-
296) “καὶ μεταλαμδάνει πρῶτον ἀπὸ τὸ Σῶμα καὶ
ἔπειτα ἀπὸ τὸ Αἷμα τοῦ Χριστοῦ. ᾿Ασπαζόμενος ἔπει-
πα τὸ “Ayiov Ποτήριον͵ λέγει καθ᾽ ἑαυτὸν τὰ λόγια
ποὺ εἰπεν ἐν τῶν Σεραφεὶμ εἰς τὸν Ἥσαιαν (ot 7):
 —I9i—

And they chant the Communion Anthem which for

most of the Sundays is:

Praise the Lord from the Heaven,

praise Him in the heights (Ps. 148:1).
Alleluia.
The priest breaks the Lamb into four pieces. This
breaking is significant because it has reference ta
the suffering and bruished Body of Christ on th
Cross. For this reason the priest ararnges the four
pieces of the Lamb on the paten in the form of a
cross. Then he takes the portion marked IC, and with
it he makes the sign of the cross over the chalice,
and, as a symbol of the reuniting of our Lord’s soul and
body at the time of His Resurrection, he places it in
the chalice gently, saying softly.

The fullness of the Cup of the Faith and of

the Holy Spirit: Amen.

Then the priest blesses the container of boiling

water, which symbolizes the fervor of faith, with which
we should approach the Holy Communion, and pour
it into the chalice, saying:

The ardor of Faith, full of the Holy Spirit. A-

men.

The priest now reads reverently the prayers "At

Communion time” (pp. 293) and partakes of the
Holy Communion, by eating first piece of the Body
and then drinking of the Blood of Christ. Then he
kisses the chalice saying to himself the words, which
the one of the Seraphim said to Isaiah (6:7):
 - 192—

Τοῦτο ἥψατο τῶν χειλέων μου, καὶ ἀφελεῖ τὰς

ἀνομίας μου καὶ τὰς ἁμαρτίας μου περικαθαριεῖ..
Κατόπιν ἐμδάλλει εἰς τὸ “Aytov Ποτήριον τὰς ὑπο-
λοίπους μερίδας τοῦ ᾿Αμνοῦ͵ καθὼς καὶ τὰς μερίδας
τὰς εἰς μνήμην τῆς Θεοτόκου καὶ τῶν ἁγίων.

Εἰς τὸ τέλος ἐμδάλλει εἰς τὸ Αγιον Ποτήριον καὶ

τὰ ψιχία τὰ εἰς μνήμην τῶν ζώντων καὶ τῶν κεκοιμη-
μένων προσώπων, λέγων:

᾿Απόπλυνον, Κύριε, τὰ ἁμαρτήματα τῶν ἐνθάδε

μνημονευθέντων δούλων Σου τῷ Αἷματί Σου τῷ ἀ-
γίῳ᾽ πρεσδείαις τῆς Θεοτόκου καὶ πάντων Σου τῶν
᾿Αγίων.
(“Av ἀναμένωνται Χριστιανοὶ νὰ κοινωνήσουν͵ αἱ με-
ρίδες αἱ εἰς μνήμην τῶν ᾿Αγίων καὶ εἰς μνήμην ζώντων
καὶ κεκοιμημένων ρίπτονται εἰς τὸ Ἅγιον Ποτήριον
μετὰ τὴν Θείαν Μετάδοσιν).

Ὃ ἱερεὺς διαδάζει μυστικῶς τὴν εὐχὴν τῆς εὐχα-

ριστίας:

Εὐχαριστοῦμέν Σοι, Δέσποτα φιλάνθρωπε, εὐ-

ἐεργέτα τῶν ψυχῶν ἡμῶν, ὅτι καὶ τῇ παρούσῃ ἡμέ-
ρᾳ κατηξίωσας ἡμᾶς τῶν ἐπουρανίων. Σου καὶ ἀ-
θανάτων μυστηρίων. ᾿Ορθοτόμησον ἡμῶν τὴν ὁδόν,
στήριξον ἡμᾶς ἐν τῷ φόθῳ Σου πάντας, φρούρη-
σον ἡμῶν τὴν ζωήν, ἀσφάλισαι ἡμῶν τὰ διαθήμα-
ta’ εὐχαῖς καὶ ἱκεσίαις τῆς ἐνδόξου Θεοτόκου καὶ
ἀειπαρθένου Μαρίας καὶ πάντων τῶν ἁγίων Σου.

Μετὰ τὸ τέλος τοῦ Κοινωνικοῦ ὁ ἱερεύς, κρατῶν τὸ

“Αγιον Ποτήριον͵ στρέφει πρὸς τὸ ἐκκλησίασμα καὶ ἐκ-
φωνεῖ τὴν πρόσκλησιν εἰς τὴν Θείαν Κοινωνίαν:
 This hath touched my lips, and shall take a-
way mine iniquities, and purge away my sins.
Afterwards he places the remaining portions of
the Lamb into the chalice, aswell as all other por-
tions in memory of Theotokos and the Saints.

Finally, he places in the chalice any small remain-

ing particles in memory of living and departed
persons, saying:

Wash away, O Lord, the sins of all those here

commemorated, by Thy Precious Blood; through
the prayers of Holy Theotokos and of all Thy
Saints. Amen.

(if communicants are expected, the portions in memo-

ry of the Saints and the particles in memory of living
and departed, are dropped into the Chalice after admi-
nistrating Communion).
The priest reads inaudibly the prayer of thanks-
giving:

We thank Thee, O Merciful Master, Benefa-

ctor of our souls, that Thou hast this day vouch-
safed to give us T hy Heavenly and Immortal My-
steries. Direct us into the right way, strengthen
all of us in Thy fear, guard our life, make our
footsteps safe, through the prayers and intercess-
ions of the glorious Theotokos and Ever-Virgin
Mary and of all Thy Saints.
After the Communion Anthem is concluded, the
priest, holding the Chalice, turns towards the worship-
pers and intones the invitation to Communion:
 a 194 =

Μετὰ φόῤδου Θεοῦ, πίστεως Kai

ἀγάπης προσέλθετε.
Ὅσοι ἔχουν προετοιμάσῃ τὰς ψυχάς των σύμφωνα
μὲ τοὺς ἱεροὺς λόγους τῆς προσκλήσεως Aro! μὲ φό-
Gov Θεοῦ, μὲ πίστιν πρὸς Αὐτὸν καὶ μὲ τὴν πρὸς ἀλ-
λήλονς ἀγάπην, πλησιάζουν μὲ ἡσυχίαν καὶ εὐλάδει-
αν καὶ μεταλαμδάνουν.

Βαδίζοντες δὲ πρὸς τὴν Θείαν Κοινωνίαν λέγουν

μυστικῶς τοὺς παρόντας στίχους:

"Ιδού, βαδίζω πρὸς θείαν Κοινωνίαν΄

Πλαστουργέ, μὴ φλέξῃς με τῇ μετουσίᾳ᾽
Πῦρ γὰρ ὑπάρχεις τοὺς ἀναξίους φλέγον.
᾿Αλλ’ οὖν κάθαρον ἐκ πάσης με κηλῖδος.
Κατόπιν τὸ ἑξῆς:

Τοῦ Δείπνου Σου τοῦ Μυστικοῦ σήμερον, Υἱὲ

Θεοῦ, κοινωνόν με παράλαδε᾽ οὐ μὴ γὰρ τοῖς ἐχ-
θροῖς Σου τὸ μυστήριον εἴπω᾽ οὐ φίλημά Σοι δώσω
καθάπερ ὁ ᾿Ιούδας, ἀλλ’ ὡς ὁ λῃστὴς ὁμολογῶ
Σοι: Μνήσθητί μου, Κύριε, ἐν τῇ Βασιλείᾳ Σου.

Ol ἄλλοι niotol, nov δὲν εἶναι ἑτοῖμοι νὰ κοινω-

γήσουν, παρακολουδοῦν τοὺς κοινωνοῦντας ἀδελφοὺς
ὄχι μὲ δυσφορίαν. ἐπειδὴ ὄραδύνουν τὴν ἀπόλυσιν,
ἀλλὰ μὲ εὐχαρίστησιν καὶ χαράν.
Λυπούμενοι δὲ οὗτοι, ἐπειδὴ δὲν εἶναι ἔτοιμοι va
κοινωνήσουν, ἄς εὔχωνται νἀ ἔλδη ταχέως καὶ δι' αὐ-
τοὺς ἡ ἡμέρα, καδ' ἣν καταλλήλως npontotpaopevot,
δὰ προσέλδουν εἰς τὴν Θείαν Κοινωνίαν, διὰ τῆς ὁ-
ποίας πᾶσα χάρις καὶ πᾶσα εὐλογία ὑπερκόσμιος καὶ
ἐγκόσμιος μεταδίδεται εἰς τοὺς ἀξίως εἰς αὐτὴν προσ-
ἐρχομένους.
 — 195—

With fear of God, with faith and

love draw near.
Those who have prepared their souls, according to
the sublime words of the invitation, i. e. with fear of
God, with faith to Him and with love to each other,
draw near quietly and reverently and receive Holy Com-
munion.

On coming near to communicate they say to them-

selves the following lines:
Behold, Iapproach for Holy Communion,
O Creator, burn me not as I partake,
For Thou art Fire which burns the unworthy,
Wherefore do Thou cleance me from every stain.

Then the following:

Of Thy Mystic Supper receive me today, O
Son of God, as a partaker; for I will not speak of
the Mystery to Thine enemies; 1 will not kiss
Thee as did Judas; but as the thief, 1 will confess
Thee: Lord, remember me in Thy Kingdom.

The faithful, who are not ready for Holy Communion,

are watching the communicants, not impatiently for de-
laying the dismissal, but with joy and pleasure.
They may feel sorry, because they are not ready for
the Holy Communion and wish for themselves that
their day come soon, when, properly prepared, will re-
ceive Holy Communion, by which Divine Grace and all
blessings for the life beyond and the present are be-
stowed to those who worthily receive it.
 -- ι96---

᾿Αφοῦ ὁ ἱερεὺς͵ κοινωνήσῃ ὅλους, εὐλογεῖ αὐτοὺς καὶ

εὔχεται ὅπως ὁ Θεὸς χαρίσῃ εἰς αὐτοὺς τὴν σωτηρίαν
καὶ εὐλογίαν Του:

Σῶσον ὁ Θεὸς τὸν λαόν Σου καὶ

εὐλόγησον τὴν κληρονομίαν Σου.
Ὃ χορὸς ἀπαντᾷ:
Εἴδομεν τὸ φῶς τὸ ἀληθινόν, ἐλά-
Gouev Πνεῦμα ἐπουράνιον, εὕρομεν
πίστιν ἀληθῆ, ἀδιαίρετον Τριάδα
προσκυνοῦντες. Αὕτη γὰρ ἡμᾶς ἔ-
σῶσεν.

Εἰς τὰς Δεσποτικὰς ἑορτὰς ἀντὶ τούτου ψάλλε-

ται τὸ ἀπολυτίκιον τῆς ἑορτῆς. ᾿
Ὃ ἱερεὺς λαμδάνει τὰ “Ayia καὶ λέγει μυστικῶς:

Εὐλογητὸς ὁ Θεὸς ἡμῶν.

Εὐλογῶν δὲ τὸν λαὸν μὲ τὰ “Ayia, λέγει ἐκφώνως:

Πάντοτε νῦν καὶ ἀεὶ καὶ εἰς τοὺς

αἰῶνας τῶν αἰώνων.
Ὃ χορός:
᾿Αμήν.

"Ὁ ἱερεὺς φέρων τὰ “Ayia εἰς τὴν Πῤόθεσιν, προτρέ-

wei εἰς εὐχαριστίαν πρὸς τὸν Θεὸν διὰ τὴν Θείαν Μετά-
ληψιν:
 = 7

The priest, having administered Holy Communizcn

to all the communicants, blesses them and prays
that God grant them salvation από His blessing:

O God, save Thy people and bless

Thine inheritance.
The choir replies;
We have seen tne true Light, we have
received the Heavenly Spirit, we have
found the true Faith by worshipping
the undivided Trinity; for This hath
saved us.

In our Lord’s Holidays, instead of this, the Apolyti-

kion of the Holiday is chanted.
The priest takes the Holy Gifts and says inaudibly:
Blessed is our God,
Then, turning to bless the worshippers with the Ho-
lies, he intones:

Always, now and for ever and from

all ages to all ages.
The choir:
Amen.

The priest, brings che Holy Gifts to Credence, in-

structing the worshippers to give thanks to God for the
Holy Communion:
 — 198 --

Ὀρθοί᾽ μεταλαθόντες τῶν θείων,

ἁγίων, ἀχράντων, ἀθανάτων, ἐπου-
ρανίων καὶ ζωοποιῶν φρικτῶν τοῦ
Χριστοῦ Μυστηρίων, ἀξίως εὐχαρι-
στήσωμεν τῷ Κυρίω.
Ο ἱερεὺς ἐπιστρέφει εἰς τὴν ᾿Αγίαν Τράπεζαν xai,
ἐνῷ διπλώνει τὸ εἰλητὸν καὶ θέτει ἐπάνω αὐτοῦ τὸ Εὐαγ-
γέλιον͵ συνεχίζει:

᾿Αντιλαφοῦ, σῶσον, ἐλέησον καὶ

διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ Σῆ χά-
ριτι.
Τὴν ἡμέραν πᾶσαν τελείαν, ἁγί-
αν, εἰρηνικὴν καὶ ἀναμάρτητον αἰ-
τησάμενοι, ἑαυτοὺς καὶ ἀλλήλους
καὶ πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ
τῷ Θεῷ παραθώμεθα.
Ὁ χορός:

Σοί, Κύριε.
Ὃ ἱερεύς:

Ὅτι Σὺ ef ὁ ἁγιασμὸς ἡμῶν καὶ

Σοὶ τὴν δόξαν ἀναπέμπομεν τῷ Πα-
τρὶ καὶ τῷ Υἱῷ καὶ τῷ ᾿Αγίῳ Πνεύ-
ματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶ-
νας τῶν αἰώνων.
 — 199—
Stand up; Having received the Di-
vine, Holy, Pure, Immortal, Heavenly,
Life-giving, and tremendous Mysteries
of Christ, let us worthily give thanks
unto the Lord.
The priest returns to the Altar and continues, while
folding the Corporal and placing the Gospel on it:

Help us, save us, have mercy on us

and protect us, O God, by Thy Grace.

Having prayed that the whole day

may be perfect, holy, peaceful and sin-
less, let us commend ourselves and one
another and our whole life to Christ
our God.
The chore:
To Thee, O Lord.
The priest:
For Thou art our sanctification and
to Thee we ascribe the glory, to the
Father, and to the Son and to the Holy
Spirit, now and for ever and from all
ages to all ages.
 -- 200 .“᾽---

Ὃ χορός:

᾿Αμήν.
6, Ἡ ἀπόλυσις.
Ὃ ἱερεὺς τώρα ἀναγγέλλει τὸ τέλος τῆς Θείας Λει-
τουργίας καὶ εὔχεται ὅπως tipnvevouv οἱ Χρισειανοὶ καὶ
Tapa ποὺ ἀποχωροῦν ἀπὸ τὴν ᾿Εκκλησίαν καὶ ἔξω
αὐτῆς:

Ἔν εἰρήνῃ προέλθωμεν.
Τοῦ Κυρίου δεηθῶμεν.
‘O χορός:

Κύριε, ἐλέησον.
Ὃ ἱερεὺς ἀναγινώσκει πρὸ τῆς εἰκόνος τοὺ Χρι-
οτοῦ τὴν ἑξῆς εὐχήν;

Ὁ εὐλογῶν τοὺς εὐλογοῦντάς Ze,

Κύριε, καὶ ἁγιάζων τοὺς ἐπὶ Σοὶ
πεποιθότας, σῶσον τὸν λαόν Σου καὶ
εὐλόγησον τὴν κληρονομίαν Σου.
Τὸ πλήρωμα τῆς ᾿Εκκλησίας Σου φύ-
λαξον, ἁγίασον τοὺς ἀγαπῶντας
τὴν εὐπρέπειαν τοῦ Οἴκου Σου. Σὺ
αὐτοὺς ἀντιδόξασον τῇ θεϊκῇ Σου
δυνάμει καὶ μὴ ἐγκαταλίπῃς ἡμᾶς
τοὺς ἐλπίζοντας ἐπὶ Σέ. Εἰρήνην
τῷ κόσμῳ Σου δώρησαι, ταῖς "Ek-
 --
20 “---

The choir:
Amen.

6. The Dismissal

The priest now announces the énd of the Liturgy and

prays that the Christians may keep peace on leaving the
Church and outside it:
In peace let us depart.
Let us pray to the Lord.
The choir:
Lord, have mercy.
The priest recites in front of Christ's icon this
prayer:

O Lord, Who blesses those that bless

Thee, and sanctifies those that put their
trust in Thee, save Thy people and bless
Thine inheritance; protect the whole
body of Thy Church, and sanctify those
who love the beauty of Thy House. Do
Thou in return glorify them with Thy
divine Power, and do not forsake us,
who hope in Thee. Give peace to Thy
world, to Thy Churches, to the priests,
 —— 00,

κλησίαις Lov, τοῖς ἱερεῦσι, τοῖς

ἄρχουσιν ἡμῶν, τῷ στρατῷ καὶ παντὶ
τῷ λαῷ Σου. Ὅτι πᾶσα δόσις ἀγα-
θὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν
ἐστι καταθαῖνον ἐκ Σοῦ τοῦ Πα-
τρὸς τῶν φώτων. καὶ Σοὶ τὴν δόξαν
καὶ εὐχαριστίαν καὶ προσκύνησιν
ἀναπέμπομεν τῷ Πατρὶ καὶ τῷ Υἱῷ
καὶ τῷ ᾿Αγίῳ Πνεύματι, νῦν καὶ ἀεὶ
καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.
Ὃ χορός:

᾿Αμήν.
Οἱ χριστιανοὶ θὰ ἀναχωρήσουν τώρα ἀπὸ τῆν
᾿Εκκλησίαν, ἡ δὲ καρδία τῶν εἶναι γεμάτη εὐγνωμο-
σύνην πρὸς τὸν Θεὸν δι᾽ ὅλα τὰ καλὰ ποὺ μᾶς δίδει.
‘O χορὸς διερμηνεύει τὴν εὐγνωμοσύνην. ὅλων ψάλ-
λων αὐτὴν τὴν εὐλογίαν πρὸς τὸν Θεόν:

Εἴη τὸ ὄνομα Κυρίου εὐλογημένον

ἀπὸ τοῦ νῦν καὶ ἕως τοῦ αἰῶνος.
(Τίς)
"EVO ὁ χορὸς ψάλλει, ὁ ἱερεὺς διαδάζει μυστικὼς
πρὸ τῆς Προδέσεως τὴν ἐἑξὴς εὐχὴν:

Τὸ πλήρωμα τοῦ νόμου καὶ τῶν προφητῶν αὐ-

τὸς ὑπάρχων Χριστέ, ὁ Θεὸς ἡμῶν, ὁ πληρώσας
 — 203—

to our rulers, to the army and to all

Thy people; for every benefit and every
perfect gift is from above and cometh
down from Thee, the Father of Lights;
and to Thee we ascribe glory and thanks
and worship, to the Father and to the
Son and to the Holy Spirit, now and
for ever and from all ages to all ages.

The choir:

Amen.
The worshippers now leave the Church with their
hearts filled with gratitude and thankfulness to God for
all the good things He gives them. The choir expounds
the gratitude and thankfulness of all with this blessing
to God:
Blessed be the name of the Lord from
this time forth and to all ages.

While the choir chants, the priest «reads inaudibly

before the Credence the following prayer:

O Christ our God, Who art Thyself the fulfil-

ment of the Law and the Prophets, and hast ful-
filled all the dispensation of the Father, do Thou
 —204—
Kai εὐφροσύνης tac καρδίας ἡμῶν πάντοτε, νῦν καὶ
ἀεὶ καὶ εἰς τοὺς αἰῶνας «Gv αἰώνων. ᾿Αμήνε

Ὃ ἱερεὺς δίδει τὴν τελευταίαν εὐλογίαν του:

Τοῦ Κυρίου δεηθῶμεν.

Ὃ χορός:

Κύριε, ἐλέησον.
Ὃ ἱερεύς:

Εὐλογία Κυρίου καὶ ἔλεος ἔλθοι

ἐφ᾽ ὑμᾶς τῇ Αὐτοῦ θείᾳ χάριτι καὶ
φιλανθρωπίᾳ, πάντοτε, νῦν καὶ ἀεὶ
καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.
Ὃ χορός;

᾿Αμήν.
Ο ἱερεύς συμπληροῖ τὴν ἀπόλυσιν;

Δόξα Σοι, Χριστὲ ὁ Θεὸς ἡ ἐλπὶς

ἡμῶν δόξα σοι.
Ὃ ἀναστὰς ἐκ νεκρῶν,
Χριστὸς ὁ ἀληθινὸς Θεὸς ἡμῶν,
ταῖς πρεσθείαις τῆς Παναχράντου.
καὶ Παναμώμου ᾿Αγίας Αὐτοῦ Μη-
τρός᾽ δυνάμει τοῦ τιμίου καὶ ζωο-
ποιοῦ Σταυροῦ" προστασίαις τῶν τι-
 --205--

always fill our hearts with joy and gladness, now

and. forever and from all ages to all ages. Amen.

The priest gives his final benediction:

Let us pray to the Lord.
The choir:
Lord, have mercy.
The priest:
The blessing of the'Lord and His
mercy may come upon you, through His
divine Grace and philanthropy, now and
for ever and from all ages to all ages.
The choir:

Amen.
The priest concludes the dismissal:

Glory to Thee, O Christ, our God

and our hope, glory to Thee.
He that rose again from the dead,
Christ, our true God, through the
intercessions of His most pure and Holy
Mother; through the power of the Pre-
cious and Life-giving Cross; through
the protection of the Precious Spiritual
 -- 206 —

μίων ἐπουρανίων Δυνάμεων ἀσω-

μάτων᾽ ἱκεσίαις τοῦ τιμίου ἐνδόξου
Προφήτου Προδρόμου καὶ Βαπτι-
στοῦ ᾿Ιωάννου᾽ τῶν ἁγίων ἐνδόξων
καὶ πανευφήμων ᾿Αποστόλων᾽ τῶν
ἁγίων ἐνδόξων καὶ καλλινίκων Μαρ-
τύρων᾽ τῶν ὁσίων καὶ θεοφόρων Πα-
τέρων ἡμῶν᾽ τῶν ἁγίων καὶ δικαί-
wv Θεοπατόρων ᾿Ιωακεὶμ καὶ “Av-
νης τοῦ ἁγίου ( wis ἡμέρας ) καὶ
πάντων τῶν ᾿Αγίων, ἐλεήσαι καὶ
σῶσαι ἡμᾶς ὡς ἀγαθὸς καὶ φιλάν-
θρωπος καὶ ἐλεήμων Θεός.
Av εὐχῶν τῶν ‘Aylov Πατέρων
ἡμῶν, Κύριε ᾿Ιησοῦ Χριστὲ ὁ Θεὸς
ἡμῶν, ἐλέησον καὶ σῶσον ἡμᾶς.

Ὃ χορὸς εὔχεται μακροζωΐαν εἰς τὸν ἱερέα, ψάλλων:

Τὸν εὐλογοῦντα καὶ ἁγιάζοντα

ἡμᾶς, Κύριε, φύλαττε εἰς πολλὰ ἔτη.
᾿Αμήν.

ΤΟ ΑΝΤΙΔΩΡΟΝ
Κατὰ τοὺς πρώτους χρόνους τῆς 'ExkAnolag μας με-
τελάμδανον εἰς Kade Θείαν Λειτουργίαν ὅλοι οἱ ἐκ-
 — 207—

Powers in Heaven; by the supplication

of the Precious glorious Prophet, Fore-
runner, and Baptist John; of the holy,
glorious, and most Famous Apostles;
of the holy, glorious, and victorious
Martyrs; of our saintly and God-inspired
Fathers; of the holy and righteous an-
cestors Joachim and Anna; of Saint
( of the day), and of all the Saints, may
He save us, as our Good and Merciful
God.
Through the prayers of our holy Fa-
thers, Lord Jesus Christ our God, have
mercy on us and save us.
The choir wishes a long life to the priest, chanting:

Protect, O Lord, unto many years

him who blesses and _ sanctifies us.
Amen.

THE ANTIDORON
In the early years of our Church all Christians, who
were present in the Divine Liturgy, received Holy Com-
 — 208—

κλησιαζόμενοι. ᾿Αργότερον ὅμως ἕνεκα τῆς. χαλαρώ-

σεως τοῦ ἀρχικοῦ ζήλου καὶ τῆς ἀγνοίας τῶν ἐκ τῆς
Θείας Μεταλήψεως ὠφελειῶν, οἱ Χριστιανοὶ προσήρ-
xovto εἰς αὐτὴν κατὰ ἀραιὰ χρονικὰ διαστήματα, ᾿Α-
πὸ τότε ἡ ᾿Εκκλησία μας διανέμει εἰς τὸ τέλος τῆς
Θείας Acitoupylag τεμάχια εὐλογημένου ἄρτου, τὰ ὁ-
ποῖα κόπτονται ἀπὸ Ta¢ προσφοράς ποὺ χρησιμοποι-
οὔῦνται διὰ τὴν Θείαν Εὐχαριστίαν.
Τὰ τεμάχια αὐτὰ εἶναι τὸ ἀντίδωρον (ἀντὶ τῶν ἴι-
μίων Δώρων), τὸ ὁποῖον λαμδάνοντες οἱ πιστοί, δὲν
μένουν ἐντελῶς ἀμέτοχοι τῆς Χάριτος καὶ τῆς Εὐλο-
γίας τῆς ἐκ τῆς Θείας Λειτουργίας.
ΟἹ πιστοί, προσερχόμενοι εἰς σειράς μὲ τὴν ἐμ-
πρέπουσαν εἰς τὸν Οἴκον τοῦ Θεοῦ εὐταξίαν καὶ εὑ-
λάδειαν, λαμδάνουν τὸ ἀντίδωρον ἀπὸ τὸν ἱερέα,
τοῦ ὁποίου φιλοῦν τὸ χέρι. Εἶναι παλαιὰ ουνήδεια αὐὖ-
τὴ καὶ δεῖγμα σεδασμοῦ πρὸς τὸ ἱερωμένον πρόσω-
πον, εἰς τὸ ὁποῖον ὁ Θεὸς ἔδωσε τὴν εἰδικὴν ἐξου-
olay τὰ τελεσιουργῆ τὴν ᾿Αναίμακτον Θυσίαν καὶ τὸ
ὁποῖον πιάνει μὲ τὰ χέρια rou τὸ Τίμιον καὶ Πανάγι-
ov Σῶμα τοῦ Κυρίου ἡμῶν.

᾿Αφοῦ οἱ πιστοί λάδουν τὸ ἀντίδωρον, ἐξέρχονται

ἀπὸ τὸν Ναὸν μὲ ἡσυχίαν καὶ εὐλάδειαν καὶ μέ τὰς
καρδίας των πλημμυρισμένας ἀπὸ εὐγνωμοσύνην πρὸς
τὸν Θεὸν καὶ εὐτυχίαν καὶ ἐνισχυμένοι εἰς τὴν κατὰ
Χριστὸν ζωὴν.
Ὃ ἱερεύς, διανέμων τὸ ἀντίδωρον, λέγε! εἰς ἕνα
ἕκαστον:

Εὐλογία Κυρίου καὶ ἔλεος ἔλθοι

ἐπὶ σέ.
 -- 209—

munion. But later on, because of laxness of the origi-

nal zeal and ignorance of the benefits from the Holy
Communion, the Christians received it at long inter-
vals. Since then our Church distributes at the end of
the Divine Liturgy pieces of blessed bread, which are
remnants from the prosphora, used for the Holy Eu-
charist.
This is known as the antidoron (meaning instead of
the Gifts), by which the non-communicants share par-
tially in the Grace and the Blessings of the Divine Li-
turgy.
The faithful proceed quietly with reverence and piety,
required in the House of God and receive the antido-
ron from the priest, kissing his hand. This is an anci-
ent practice and a sign of respect to the ordained
person, whom God has given the special power of con-
summating the Bloodless Sacrifice and who touches
with his hands the Precious and Most Holy Body of
our Lord.
After receiving the antidoron the faithful leave the
Church quietly and reverently, with their hearts filled
with happiness and thankfulness and re-inforced in the
Christian life.
The priest, distributing the antidoron, says for each
one:

The blessing of the Lord and His

mercy may come upon thee.
 Η OEIA ΛΕΙΤΟΥΡΓΙΑ
BAXIAEIOY ΜΕΓΑΛΟΥ
Ἢ λειτουργία τοῦ Μεγάλου Βασιλείου τελεῖται
τὴν ἡμέραν τῆς μνήμης αὐτοῦ (1 “lavovapiov), τὰς
παραμονὰς τῶν Χριστουγέννων καὶ τῶν Θεοφανείων
(ἐκτὸς ἂν τύχουν αἱ ἑορταὶ αὗται Κυριακὴν ἢ Δευ-
τέραν, ὁπότε τελεῖται ἡ Λειτουργία ᾿Ιωάννου τοῦ Χρυ-
σοστόμου τὴν παραμονήν, ἡ δὲ τοῦ Μεγάλου Βασιλείου
τὴν ἡμέραν τῆς ἑορτῆς) τὰς Κυριακὰς τῆς Μεγάλης
Τεσσαρακοστῆς (ἐκτὸς τῆς τῶν Βαΐων), τὴν Μεγάλην
Πέμπτην καὶ τὸ Μέγα Σάθθατον, ἤτοι δέκα φορὰς
τὸ ἔτος.
Ἢ διαφορὰ μεταξὺ τῆς Λειτουργίας ᾿Ιωάννου τοῦ
Χρυσοστόμου καὶ τῆς τοῦ Μεγάλου Βασιλεΐου εὑρί-
σκεται σχεδὸν μόνον εἰς τὴν Εὐχαριστήρ'ον εὐχήν.
Αὕτη εἶναι κατὰ πολὺ ἐκτενεστέρα εἰς τὴν Λειτουργίαν
τοῦ Μεγάλου Βασιλείου. Εἰς τὰς ἐκφωνήσεις:

Λάῤετε, φάγετε...
Πίετε ἐξ αὐτοῦ πάντες...
προηγεῖται τό:

Ἔδωκε τοῖς ἁγίοις Αὐτοῦ Μαθη-

ταῖς καὶ ᾿Αποστόλοις εἰπών: ...
᾿Αντὶ τοῦ

«"Αξιόν ἐστιν...»
THE DIVINE LITURGY OF
ST. BASIL THE GREAT
The Liturgy ot St. Basil is used on St. Basil's day
(January Ist), on the vigils of Christmas and of Epi-
phany (except when these holidays fall on Sunday or
Monday, then the Liturgy of St. John Chrysostom is
used on the vigils and that of St. Basil on the holidays)
on the first five Sundays of the Lent and on Thursday
and Saturday of the Holy Week, that is to say, ten
times a year.

The difference between the Liturgy of St. John Chry-

sostom and that of St. Basil the Great is mainly found
in the Eucharistic Prayer. This: Prayer is carried to a
great extent in the Liturgy St. Basil. In the ex clama.
tions:
Take, eat...
Drink ye all ...
precedes:

He gave to His holy disciples and

Apostles, saying: ...

Instead of:
is mieet eee (page 171 )
It
 τ: κῆρ):
ψάλλεται ὁ ὕμνος οὗτος:

ἾΗχος πλ. δ΄.

"Eni Σοὶ χαίρει, Κεχαριτωμένη,

πᾶσα ἡ κτίσις, ἀγγέλων τὸ σύστη-
μα καὶ ἀνθρώπων τὸ γένος" ἡγια-
σμένε Ναὲ καὶ Παράδεισε λογικέ,
παρθενικὸν καύχημα, ἐξ ἧς Θεὸς
ἐσαρκώθη καὶ παιδίον γέγονεν ὁ
πρὸ αἰώνων ὑπάρχων Θεὸς ἡμῶν"
τὴν γὰρ Σὴν μήτραν θρόνον ἐποίησε
καὶ τὴν Σὴν γαστέρα πλατυτέραν
οὐρανῶν ἀπειργάσατο. "Eni Σοὶ
Χαίρει, Κεχαριτωμένη, πᾶσα ἡ κτί-
σις, δόξα Σοι.
 -- 213 --

is chanted this:
Tone pl. 4.

All creation rejoices in Thee, O Thou

who art full of grace, both in the as-
sembly of the angels and the human
race. Thou art a hallowed temple, and
a spiritual Paradise, the glory of vir-
gins, whence God had taken flesh and
became a little child, He Who is from
Eternity our God. For He made thy
womb His throne, and formed thy body
to be broader than the heavens. All
creation rejoices in thee, O Thou who
art full of grace, glory to Thee.
 Η ΛΕΙΤΟΥΡΓΙᾺΑ
TON ΠΡΟΗΓΙΑΣΜΈΝΩΝ ΔΩΡΩΝ
Ἢ φαιδρότης, ἡ ὁποία συνοδεύει τὴν τέλεσιν τῶν
θείων Λειτουργιῶν τῶν ἁγίων Βασιλείου τοῦ Μεγάλου
“καὶ ᾿Ιωάννου τοῦ Χρυσοστόμου ἐθεωρήθη ἐξ ἀρχῆς ὑπὸ
τῆς ᾿Εκκλησίας μας ὡς μὴ συμδιδαζομένη μὲ τὴν πέν-
θιμον τῆς μετανοίας ἐποχὴν τῆς Μεγάλης Τέσσαρακο-
στῆς. Διὰ τὸν λόγον τοῦτον ἡ ἐν Λαοδικείᾳ Σύνοδος
(τὸ 363 μ.Χ.) ἀπηγόρευσε τὴν τέλεσιν τῶν γνωστῶν
Θείων Λειτουργιῶν κατὰ τὴν ἐποχὴν τῆς Μεγάλης Τεσ-
σαρακοστῆς, ἐπιτρέψασα ταύτας μόνον τὰ Σάόδδατα,
τὰς Κυριακὰς καὶ τὴν ἑορτὴν τοῦ Εὐαγγελισμοῦ τῆς
Θεοτόκου, τὴν 25ην Μαρτίου.

Οἱ Χριστιανοὶ τότε ἦσαν συνειϑισμένοι νὰ κοινωνοῦν

σχεδὸν κάθε ἡμέραν, ἀλλὰ τώρα θὰ ἔμενον ἐπὶ μίαν σχε-
Sov ἑδδομάδα χωρὶς τὴν θείαν ἐνίσχυσιν, τὴν ὁποίαν
ἡ Θεία Κοινωνία προσφέρει. Τοῦτο εἶχε πολὺ λυπήσῃ
αὐτούς. ¥
Ἢ Μήτηρ ᾿Εκκλησία τότε, θέλουσα νὰ συνεχίσουν
τὰ τέκνα τῆς τὴν εὐσεδῆ συνήθειαν τῆς καθημερινῆς
Θείας Κοινωνίας, ἐπέτρεψε τὴν μετάδοσιν αὐτῆς͵ ἀλλ᾽
ἀπὸ τὰ Τίμια Δῶρα, τὰ ὁποῖα ἦσαν καθηγιασμένα εἰς
προηγηθεῖσαν Λειτουργίαν. Οὕτω διεμορφώθη ἡ Aer-
τουργία τῶν Προηγιασμένων Δώρων͵ συγγραφεὺς τῆς ὁ-
ποίας φέρεται ὁ ἅγιος Γρηγόριος ὁ Διάλογος͵ Πάπας
τῆς Ρώμης. Αὕτη ἐτελεῖτο καθ᾽ ὅλην τὴν Μεγάλην Τεσ-
σαρακοστὴν ἀπὸ τῆς Δευτέρας μέχρι τῆς Παρασκευῆς
συμπεριλαμδανομένης.
Ἢ Αειτουργία αὕτη δὲν ἧτο πρωϊνὴ λειτουργία, ἀλλὰ
 THE LITURGY
OF THE
PRE-SANCTIFIED GIFTS
The joyousness which accompanies the perferm-
ance of the Divine Liturgies of Saint Basil and Saint
John Chrysostom was regarded by the early Church
as not suitable for the penitential season of the
Great Lent. For this reason, the Synod (Council) in
Laodicea (363 A. Ὁ.) forbade the performance of
the Liturgies of Saint Basil and Saint John during
the Great Lent, except on Saturdays and Sundays
and on the Evangelismos of the Theotokos, March
25th.
The Christians of that time were in the habit οἱ
receiving Holy Communion almost every day and
now they would be deprived of the strengths derived
from Holy Communion for about a week. This
saddened them.
Our Mother Church then, desiring her children
to continue their pious habit of daily receiving Holy
Communion, permitted its reception but from’ Holy
Gifts that had been consecrated in a ‘preceding
Liturgy. Thus the Liturgy of they Pre-Sanctified Gitts
was formed, the author of which is said to be
Saint Gregory the Dialogist, Pope of Rome. It was
celebrated from Monday through Friday during
Great. Lent.
This Liturgy was not a morning but an evening
 — 216 --

towepivy. Οἱ Χριστιανοὶ δὲν ἔτρωγον τίποτε ὅλην τὴν

ἡμέραν. Τὴν ἑσπέραν ἐπήγαιναν εἰς τὴν Λεϊτουργίαν
τῶν Προηγιασμένων Δώρων͵ ἡ ὁποία εἶχε συνδεθῇ μὲ
τὸν ἑσπερινόν, καὶ εἰς τὸ τέλος προσήρχοντο εἰς τὴν
Θείαν Κοινωνίαν.
Μὲ τὴν πάροδον ὅμως τῶν ἐτῶν οἱ Χριστιανοὶ ἔχασαν
δυστυχῶς τὸν ἀρχικὸν ἐκεῖνον ζῆλον͵ παρεγνώρισαν καὶ
τὰς ὠφελείας τὰς ἐκ τῆς συχνῆς Θείας Μεταλήψεως πα-
ρβεχομένας καὶ δὲν προσήρχοντο εἰς τὴν Θείαν Κοινω-
νίαν οὔτε καὶ κάθε Κυριακήν. Μετελάμδανον κατὰ ἀραιὰ
μόνον χρονικὰ διαστήματα.
Ὡς ἐκ τούτου ἡ Λειτουργία τῶν Προηγιασμένων Δώ-
pov ἔχασε τὴν ἀρχικὴν καὶ κυρίαν σημασίαν τῆς καὶ
τῶρα φέρει εἰς τὴν μνήμην μας τοὺς ἱστορικοὺς ἐκεί-
vous χρόνους τῆς ᾿Εκκλησίας μας, ὅτε τόσον ἤκμαζον
ἡ πίστις καὶ ὁ ζῆλος τῶν τέκνων της. Τώρα τελεῖται
μόνον κάθε Τετάρτην καὶ Παρασκευὴν (ἡμέρας κατ᾽ ἐξο-
χὴν μετανοίας τῆς Μεγάλης Τεσσαρακοστῆς)͵ εἰς ἑορ-
τὰς ἁγίων μαρτύρων, τὴν Πέμπτην τοῦ Μεγάλου Κανό-
γος (τῆς Ε΄ ἑόδδομάδος)͵ τὴν Μεγάλην Δευτέραν, Με-
γάλην Τρίτην καὶ Μεγάλην Τετάρτην. Εἶναι καὶ τώρα
συνδεδεμένη μὲ τὸν towepivov, ἀλλὰ συνήθως τελεῖται
τὸ πρωΐ.
Ἢ ΑΔΛειτουργία τῶν Προηγιασμένων Δώρων ἀρχίζει
καθὼς καὶ αἱ ἄλλαι Αειτουργίαι:

Εὐλογημένη ἡ Βασιλεία τοῦ Πα-

τρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ᾿Αγίου
Πνεύματος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς
αἰῶνας τῶν αἰώνων.

᾿Ακολουθεῖ ἀμέσως ἡ ἀνάγνωσις τοῦ. προοιμιακοῦ

(ΡΓ΄) ψαλμοῦ τοῦ ἑσπερινοῦ καὶ λέγονται ἔπειτα τὰ
Εἰρηνικά. Κατόπιν ἀναγινώσκεται τὸ IH’ Κάθισμα τοῦ
Ψαλτηρίου (ψαλμοὶ ΡΙΘ΄ --ΡΑΓ΄). Κατὰ τὴν ἀνάγνω-
 —— 247 -..-

Service. The Christians did not eat anything all day.

Estee ee ey ΩΝ to the Liturgy of the Pre-

they ὦ could iy the€ - conclusion

of ἰρίβαει bg Holy
receive πὴ iri
Com-
munion.
But as the years passed, the Christians unfortu-
nately lost their original zeal and they ignored the
benefits from the Holy Communion, and so they
did not receive it every day or even every Sun-
day. They received it at long intervals.
Therefore, the Liturgy of the Pre-Sanctified Gifts
lost its original and main meaning, and serves now
to recall memories of those historic years of the
Church when Her Children's faith and zeal were
more fervent. It is now performed only on Wednes-
days and Fridays (days, par excellence, penitential
of the Great Lent), on feast days of Martyrs, on
Thursday of the Great Canon (5th week), and on
Monday, Tuesday and Wednesday of Holy Week.
It is still joined on with the service of Vespers,
but it is usually performed now in the morning.

The ,Liturgy of the Pre-Sanctified Gifts begins

as do the other Liturgies:
Blessed be the Kingdom of the Fa-
ther, and of the Son, and of the Holy
Spirit, now and forever and from all
ages to all ages.

The reading of the opening or preliminary (104)

psalm and the peace supplications follow. Then the
18th Cathesma of the Psalter (psalms 120 through
134 is read, during which the priest prepares the
 2 318 --:Ξ

σιν τοῦ Καθίσματος τούτου ὁ ἱερεὺς εἰς τὸ “lepow tror-

μάζει τὰ Τίμια Δῶρα ᾿᾿Ἀκολουθοῦν.
ἔπειτα οἱ ὕμνοι
τοῦ ἐσπερινοῦ καὶ γίνεται ἡ Μικρὰ Εἴσοδος μὲ θυμια-
τόν (Εἰς ἑορτάς, καθ᾽ ἃς πρόκειται νὰ διαθδασθῃ
Εὐαγγέλιον͵ ἡ εἴσοδος γίνεται μὲ τὸ Εὐαγγέλιον.)
Κατόπιν διαόδάζεται ἀνάγνωσμα ἀπὸ τὸ βιόλίον τῆς
Γενέσεως ᾿Αφοῦ τοῦτο τελειώση͵ ὁ ἱερεύς͵ κρατῶν
λαμπάδα ἀνημμένην καὶ ϑυμιατὸν ἐξηρτημένον͵ ἵσταται
ἔμπροσθεν τῆς ᾿Αγίας Τραπέζης καὶ ποιῶν μὲ αὐτὰ
σταυρόν͵ ἐκφωνεῖ:
ΕΒ
Σοφία᾽ ὀρθοί.
Στρεφόμενος δὲ πρὸς τὸ ἐκκλησίασμα καὶ σφραγί-
ζων πάλιν σταυροειδῶς͵ ἐκφωνεῖ

Φῶς Χριστοῦ, φαίνει πᾶσι.

᾿Ακολουθεῖ ἄλλο ἀνάγνωσμα ἀπὸ τὸ βιδλίον τῶν
Παροιμιῶν. Μετὰ τοῦτο ὁ ἱερεύς͵ θυμιάζων τὴν ᾿Αγίαν
Τράπεζαν͵ ψάλλει τὸν κατωτέρω ὕμνον͵ ὃν οἱ ψάλται
ἐπαναλαμόάνουν τετράκις καὶ τελος ὁ ἴδιος ἄλλην μίαν
φοράν:

Κατευθυνθήτω ἡ προσευχή μου, ὡς

θυμίαμα ἐνώπιόν Zou’ ἔπαρσις τῶν
χειρῶν μου, θυσία ἑσπερινή.

(Eav εἶναι ἑορτή͵ διαδάζεται ropa ὁ ᾿Απόστολος

καὶ τὸ Εὐαγγέλιον)

᾿Ακολουθοῦν ἡ “Extevng Sinoic, αἱ εὐχαὶ ὑπὲρ τῶν

Κατηχουμένων καὶ τῶν Πιστῶν καὶ ψάλλεται͵ ἀντὶ τοῦ -
Χερουδικοῦ͵ ὁ κατωτέρω ὕμνος:
 — 219—

Cunsecrated Holy Gifts in the Sanctuary. After the

Cathesma of the Psalter is concluded the hymns
of the Vespers are chanted and the small Introit,
with the censer, tekes place. (With the Goépel, in
feast days, when an excerpt from the Gospel there
is to be read.) Then a reading from the book of
Genesis is read. At its conclusion the priest, stand-
ing in front of the altar and holding a lighted
candle and the censer, makes with them the sign
of the cross and says aloud:
Wisdom; stand up.
Then he turns toward the people and, making
again the sign of the cross, intones:
The light of Christ shines upon all.

Another reading follows from the book of the

Proverbs. After its end, the priest, while censing the
altar, chants the following hymn which the chan-
ters repeat four times, and the priest once more:

Let my prayer be set forth before

Thee as incense; and the lifting up of
my hands as the evening sacrifice.

(If it is a feast day, the Epistle and the Gospel are

read now.)

Then the Ectenia and the usual prayers for the:

cathechumens and the faithful come, and the fol-
lowing hymn is chanted, instead of the Cherubic
hymn:
 = 22023

Nov ai Δυνάμεις τῶν Οὐρανῶν σὺν

ἡμῖν ἀοράτως λατρεύουσιν: ᾿Ιδοὺ
γὰρ εἰσπορεύεται ὁ Βασιλεὺς τῆς
δόξης.
Ὃ ὕμνος διακόπτεται καὶ γίνεται ἡ Μεγάλη Εἴσο-
δος. Τὰ Τίμια Adpa, ἤδη ἡγιασμένα, μεταφέρονται
ἐν ἄκρᾳ σιγῇ εἰς τὴν ᾿Αγίαν Τράπεζαν. Οἱ πιστοὶ τὴν
στιγμὴν αὐτὴν γονατίζουν μὲ πολλὴν εὐλάδειαν καὶ λέ-
youv καθ᾽ ἑαυτοὺς τὴν προσευχὴν τοῦ μετανοήσαντος
λῃστοῦ:

Μνήσθητί μου, Κύριε, ἐν τῇ Βασιλείᾳ Σου.

Ὃ χορὸς συνεχίζει τὸν ὕμνοΥ τὸν ἀντὶ τοῦ Χερου-

δικοῦ ψαλλόμενονυ:

᾿Ιδοὺ θυσία μυστική, τετελειω-

μένη, δορυφορεῖται. Πίστει καὶ πό-
θῳ προσέλθωμεν, ἵνα μέτοχοι ζωῆς
αἰωνίου γενώμεθα. ᾿Αλληλούϊα.
᾿Επειδὴ τὰ Τίμια Δῶρα εἶναι ἤδη ἡγιασμένα, αἱ
δεήσεις πρὸς τὸν Θεόν͵ οἱ ὕμνοι καὶ ἡ Εὐχαριστήριος
εὐχὴ παραλεΐπονται καὶ ἀκολουθεῖ ἀμέσως ἡ προετοι-
μασία διὰ τὴν Θείαν Κοινωνίαν (σελ. 176), ὅλα δὲ
ὅσα ἀκολουθοῦν͵ εἶναι τὰ ἴδια μὲ τὰ τῶν ἄλλων Λει-
τονργιῶν.Τὰ ἀκόλουθα μόνον διαφέρουν:
Τὸ Κοινωνικόν:

Γεύσασθε καὶ ἴδετε, ὅτι χρηστὸς

ὁ Κύριος. ᾿Αλληλούϊα.
 — 221 —
Now the Powers. of Heaven with us
invisibly worship; behold, the King of
Glory enters in.
The hymn is interrupted and the great Introit takes
place. The Holy Gifts; already consecrated, are
carried from the Offertory to the altar. All the
worshippers kneel in reverence, as the priest carries
silently the Holy Gifts, and say to themselves the
prayer of the penitent thief:
Lord, remember me in Thy Kingdom.

The hymn which is chanted instead of the Che-

rubic hymn, is concluded:

Behold the mystic and perfect sacri-

fice here escorted; let us draw near with
faith and longing, that we may become
partakers of life eternal. Alleluia.
As the Lamb 1s already consecrated, all the suppli-
cations and hymns and the’ Eucharistic prayer, are
omitted. Therefore, af er the Great Introit, the Prepa-
ration for Holy Communion follows (see Page 177),
and all that follows is the same, as in the other
liturgies, The: following only. .are different:
The Communion anthem:

O taste, and see how gracious the

Lord is. Alleluia.
 --- 222 --
Ὃ ὕμνος ἀντὶ «Εἴδομεν τὸ φῶς. ..»:

Εὐλογήσω τὸν Κύριον ἐν παντὶ

καιρῷ διὰ παντὸς ἡ αἴνεσις Αὐτοῦ
ἐν τῷ στόματί you" “Aptov οὐράνιον
καὶ ποτήριον ζωῆς γεύσασθε καὶ
ἴδετε ὅτι χρηστὸς ὁ Κύριος. ᾿Αλλη-
λούϊα, ᾿Αλληλούϊα, ᾿Αλληλούτϊα.

‘H ὀπισθάμδωνος εὐχὴ πρὸ τῆς εἰκόνος τοῦ Χριστοῦ:

Δέσποτα Παντοκράτωρ, ὁ πᾶσαν

τὴν κτίσιν ἐν σοφίᾳ δημιουργήσας"
ὁ διὰ τὴν ἄφατόν Σου πρόνοιαν καὶ
πολλὴν ἀγαθότητα ἀγαγὼν ἡμᾶς
εἰς τὰς πανσέπτους ἡμέρας ταύτας,
πρὸς καθαρισμὸν ψυχῶν καὶ σωμά-
των, πρὸς ἐγκράτειαν παθῶν, πρὸς
ἐλπίδα ἀναστάσεως" ὁ διὰ τεσσαρά-
κοντα ἡμερῶν πλάκας χειρίσας τὰ
θεοχάρακτα γράμματα τῷ θερά-
ποντί Σου Μωὺσεϊῖ, παράσχου καὶ
ἡμῖν, ᾿Αᾶγαθέ, τὸν ἀγῶνα τὸν καλὸν
ἀγωνίσασθαι, τὸν δρόμον τῆς νη-
στείας ἐκτελέσαι, τὴν πίστιν ἀδιαί-
ρετον τηρῆσαι, τὰς κεφαλὰς τῶν
 3994
Instead of the hymn, “We have seen the true
light’:

I will bless the Lord at all times, His

praise shall be ever in my mouth. Bread
of Heaven and Wine of Life, taste and
see how gracious the Lord is. Alleluia,
Alleluia, Alleluia.

The prayer in front of Christ's Icon:

O Master Almighty, Who in wisdom

didst create the Universe, Who by
Thine ineffable forethought and great
goodness hast led us unto these hollow-
ed days, for cleansing of souls and bod-
ies, for subduing of passions, and for
the hope of resurrection; Who after
forty days didst shape the tables written
with godlike characters for Thy servant
Moses, grant also unto us, O Merciful
Lord, to fight the good fight, to finish
the course of the Fast, to keep the
Faith, undivided, to shatter the heads of
 — 224—

ἀοράτων δρακόντων συνθλάσαι, vi-

κητάς τε τῆς ἁμαρτίας ἀναφανῆναι,
καὶ ἀκατακρίτως φθάσαι προσκυνῆ-
σαι καὶ τὴν ἁγίαν ᾿Ανάστασιν. Ὅτι
ηὐλόγηται καὶ δεδόξασται τὸ πάν-
τιμον καὶ μεγαλοπρεπὲς “Ovouc
Σου, τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ
τοῦ ᾿Αγίου Πνεύματος, νῦν καὶ ἀεί,
καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.

"Eva ὁ ἱερεὺς μοιράζει τὸ ἀντίδωρον͵ ὁ ψάλτης δια-

6ater δύο ὑπερόχους δοξολογικοὺς ψαλμούς, ΛΓ΄ καὶ
PMA’, οἱ ὁποῖοι προῆλθον ἀπὸ ἅγιον καὶ θεόπνευστον
ἄνδρα͵ ποὺ ἐγνώριζε κάλλιστα τὰς πνευματικὰς ὠφε-
λείας ἐκ τῆς κοινῆς λατρείας, καὶ τοῦ ὁποίου ἡ καρ-
δία ἦτο πλημμυρισμένη ἀπὸ εὐγνωμοσύνην πρὸς τὸν
Θεόν.

Αὐτὴ εἶναι ἐν συντόμῳ ἡ Λειτουργία τῶν Προηγια-

σμένων Δώρων. Εἶναι πολὺ κατάλληλος διὰ τὴν ἐπο-
χήν, διὰ τὴν ὁποίαν προωρίσθη. Ἢ πένθιμος μεγαλο-
πρέπειά της ὅμως καὶ ἡ ὑψηλὴ κατάνυξις͵ ἣν εἰς τὴν
ψυχὴν τοῦ πιστοῦ διεγείρει, δὲν εἰμποροῦν νὰ γίνουν
αἰσθητὰ εἰς τὴν ψυχήν του μὲ λόγια͵ ἀλλ᾽ ὅταν μὲ εὐ-
λάδειαν τὴν παρακολουθῇ, τελουμένην εἰς τὴν ᾿Εκκλη-
σίαν͵ καὶ τὴν ἐννοῇ καλῶς.
Τότε εἰμπορεῖ ὁ πιστὸς νὰ λάδῃ ἐνίσχυσιν διὰ νὰ
ἀγωνισθῇ τὸν καλὸν ἀγῶνα κατὰ τοῦ κακοῦ, νὰ συνε-
χίσῃ τὸν δρόμον τῆς νηστείας͵ νὰ ἀναδειχθῇ νικητὴς
τῆς ἁμαρτίας καὶ νὰ ἀξιωθῇ νὰ προσκυνήσῃ ἐν χαρᾷ
τὴν ἔνδοξον τοῦ Κυρίου ᾿Ανάστασιν.
 -- 225-.--:-

unseen dragons, to show ourselves vic-

torious over sin, and to come, without
condemnation, blamelessly to worship
Thy Holy Resurrection. For blessed and
glorified is Thy honored and sublime
Name, of the Father, and of the Son,
and of the Holy Spirit, now and for
ever and from all ages to all ages.

While the priest distributes the antidoron, the

chanter reads the praising 34th and 145th psalms,
sprung from a holy and inspired man who knew
the mutual enrichment that comes from common
worship, and whose heart was overflowed with
gratitude to God.

Thus, briefly, we have the Liturgy of the Pre-

Santified Gifts. It is very suitable for the season
for which it was designed. Its touching height and
penitential magnificence can be perceived by the
faithful not by mere words, but by participating
in this Liturgy in Church wtih understanding and
reverence. Thus the faithful can be strengthened
to fight the good fight against evil, to finish the
course of the Fast, to show himself victcrious over
sin, and to be rendered worthy to joyously cele-
brate our Lord's glorious Resurrection.
 —226—

TA ANASTAZIMA ANOAYTIKIA
ΤΩΝ OKTQ HXON
Οἱ ὕμνοι οὗτοι ψάλλονται εἰς τὸν ὄρθρον καὶ el¢ τὴν
Λειτουργίαν: ψάλλονται ὅμως καὶ κατὰ τὴν ἀπόλυσιν τοῦ
ἑσπερινοῦ, ἐξ οὗ καὶ ἔλαδον τὸ ὄνομα «ἀπολυτίκια».

Ἶχος a.”

Τοῦ λίθου σφραγισθέντος ὑπὸ τῶν

᾿Ιουδαίων, καὶ στρατιωτῶν φυλασ-
σόντων τὸ “Aypavtdv Σου Σῶμα,
ἀνέστης τριήμερος, Σωτήρ, δωρού-
μενος τῷ κόσμῳ τὴν ζωήν. Διὰ τοῦ-
το αἱ δυνάμεις τῶν οὐρανῶν ἐθόων
Σοι, Ζωοδότα: Δόξα τῇ ᾿Αναστάσει
Σου, Χριστέ, δόξα τῇ Βασιλείᾳ Σου,
δόξα τῇ οἰκονομίᾳ Σου, μόνε Φιλάν-
θρωπε.
ἮΝχος β.΄

“Ote κατῆλθες πρὸς τὸν θάνατον,

ἡ ζωὴ ἡ ἀθάνατος, τότε τὸν ἅδην
ἐνέκρωσας τῇ ἀστραπῇ τῆς Θεότη-
toc ὅτε δὲ καὶ τοὺς τεθνεῶτας ἐκ
τῶν καταχθονίων ἀνέστησας, πᾶσαι
 —227—

DISMISSAL HYMNS
OF THE RESURRECTION
FOR THE EIGHT TONES
These anthems are chanted in the matin and in the
Liturgy; they also are chanted at the dismissal of the
esper services, whence they are named “‘dismissal

Tone 1.
When the stone had been sealed by
the Jews, and when the soldiers were
watching Thy Sacred Body, O Savior,
didst arise on the third day and give
Life to the world. Wherefore the
Powers of Heaven cried to Thee, O
Life-giver: glory, O Christ, to Thy Re-
surrection; glory to Thy Kingdom;
glory to Thine ordering of all things,
O Thou, Who alone art Merciful.
Tone 2.
When Thou, the Immortal! Life, didst
come down to death, then didst Thou
slay Hades through the lightning flash
of Thy Divinity; and when Thou didst
raise up the dead from the lowest parts
 — 228——

ai δυνάμεις τῶν ἐπουρανίων Expav-

γαζον: Ζωοδότα Χριστὲ ὁ Θεὸς ἧ-
μῶν, δόξα Σοι.
. *Hyos Ὑ."

Εὐφραινέσθω τὰ οὐράνια, ἀγαλ-

λιάσθω τὰ ἐπίγεια, ὅτι ἐποίησε
κράτος ἐν βραχίονι αὐτοῦ ὁ Κύριος
ἐπάτησε τῷ θανάτῳ τὸν θάνατον,
πρωτότοκος τῶν νεκρῶν ἐγένετο,
ἐκ κοιλίας ἅδου ἐρρύσατο ἡμᾶς
καὶ παρέσχε TH κόσμῳ τὸ μέγα
ἔλεος.

ἬΗχος δ.΄

Τὸ φαιδρὸν τῆς ᾿Αναστάσεως κή-

ρυγμα ἐκ τοῦ ᾿Αγγέλου μαθοῦσαι
αἱ τοῦ Κυρίου μαθήτριαι καὶ τὴν
προγονικὴν ἀπόφασιν ἀπορρίψασαι,
τοῖς ᾿Αποστόλοις καυχώμεναι ἔλε-
γον: ᾿Εσκύλευται ὁ θάνατος, ἠγέρ-
θη Χριστὸς ὁ Θεός, δωρούμενος τῷ
κόσμῳ τὸ μέγα ἔλεος.
 — 229—
of earth, then all the Powers of heaven
cried: Life-giver, O Christ our God,
glory to Thee.
Tone 3.
Let the heavens rejoice, and let the
earth be glad. For the Lord hath shown
strength with His arm. By death He
hath trampled upon death and become
the First-Born of the dead. He hath
delivered us from the depths of Hades,
and to the world hath granted the Great
Mercy.

Tone 4,

The women disciples of the Lord

learned from the angel the glad tidings
of the Resurrection. Casting aside the
ancestral condemnation, they said
proudly to the Apostles: Death is over-
thrown and Christ our God is risen,
granting His Great Mercy to the world.
 -- 230 —
*Hxog WA. a.”

Tov συνάναρχον Λόγον Πατρὶ Kai

Πνεύματι, τὸν ἐκ Παρθένου τεχθέν-
τα εἰς σωτηρίαν ἡμῶν, ἀνυμνήσωμεν,
πιστοί, καὶ προσκυνήσωμεν᾽ ὅτι ηὐ-
δόκησε σαρκὶ ἀνελθεῖν ἐν τῷ Σταυ-
ρῷ καὶ θάνατον ὑπομεῖναι καὶ ἐγεῖ-
ραι τοὺς τεθνεῶτας ἐν τῇ ἐνδόξῳ
᾿Αναστάσει Αὐτοῦ.
Ἥχος πλ. β.΄

᾿Αγγελικαὶ δυνάμεις ἐπὶ τὸ μνη-

μά Σου, καὶ οἱ Φυλάσσοντες ἀπενε-
κρώθησαν᾽ καὶ ἵστατο Μαρία ἐν τῷ
τάφῳ, ζητοῦσα τὸ Αχραντόν Σου
Σῶμα. ᾿Εσκύλευσας τὸν ἅδην, μὴ
πειρασθεὶς ὑπ’ αὐτοῦ ὑπήντησας
τῇ παρθένῳ, δωρούμενος τὴν ζωήν.
Ὃ ἀναστὰς ἐκ τῶν νεκρῶν, Κύριε,
δόξα Σοι.
ἾΗχος βαρὺς.

Κατέλυσας τῷ Σταυρῷ Σου τὸν

θάνατον, ἠνέωξας τῷ Anoth tov Πα-
ράδεισον, τῶν Μυροφόρων τὸν θρῆ-
 wa ee
Tone pl. 1.
Let us, O ye faithful, praise and wor-
ship the Word, Who is coeternal with
the Father and the Spirit and born of
the Virgin for our salvation; for He
willed to be lifted up in the flesh upon
the Cross and suffer death and to raise
the dead by His Glorious Resurrection.

Tone pl. 2.
Angelic Powers by Thy tomb ap-
peaced and the guards became as dead,
and Mary stood in the tomb, asking for
Thy Sacred Body. Thou didst plunder
the Hades, which could not tempt Thee,
didst greet the Virgin, and didst give
Life. O Lord, Who didst rise from the
dead, glory to Thee.
Grave Tone.
Thou hast destroyed the Death by
Thy Cross; Thou hast opened Paradise
to the thief; Thou hast changed the
 Jay
ky ya

νον μετέθαλες καὶ τοῖς Zoic ᾿Απο-

στόλοις κηρύττειν ἐπέταξας ὅτι
ἀνέστης, Χριστὲ ὁ Θεός, παρέχων
τῷ κόσμῳ τὸ μέγα ἔλεος.
7Hyog πλ. 5.
Ἔξ ὕψους κατῆλθες, ὁ Εὔσπλαγ-
χνος, ταφὴν κατεδέξω τριήμερον,
ἵνα ἡμᾶς ἐλευθερώσῃης τῶν παθῶν.
Ἡ ζωὴ καὶ ἡ ᾿Ανάστασις ἡμῶν, Κύ-
pie, δόξα Zor.

YMNOI YAAAOMENO! ANTI

TOY ΤΡΙΣΑΓΙΟΥ
Τὰς ἑορτὰς τῶν Χριστουγέννων, τῶν Θεοφανείων͵ τοῦ
Σαδόάτου τοῦ ᾿Αγίου Λαζάρου, τοῦ Πάσχα καὶ ὅλης τῆς
Διακαινησίμου ἑδδομάδος͵ τῆς ἀποδόσεως τοῦ Πάσχα
[{παραμονῆς ᾿Αναλήψεως)͵ καὶ τῆς Πεντηκοστῆς ψάλλε-
ται ὁ κατωτέρω ὕμνος (Γαλ. 3:27).
Ὃ λόγος εἶναι ὅτι εἰς τοὺς παλαιοὺς χρόνους οἱ κα-
τηχούμενοι ἐσυνείθιζον κατὰ προτίμησιν νὰ βαπτίζωνται
κατ᾽ αὐτὰς τὰς ἑορτάς. “H ᾿ἘΕκκλησία διετήρησε τὴν
 — 233—
lamentation of the myrrh-bearers into
joy; and Thou hast commanded Thine
Apostles to preach: that Thou art risen,
Christ our God, granting Thy Great
Mercy to the world.
Tone pl. 4.
Thou from on high didst descend, O
Merciful Savior, and didst endure the
three day’s burial to free us from our
passions. O Lord, our Life and our
Resurrection, glory to Thee.

HYMNS SUBSTITUTED FOR

THE TRISAGION
On Christmas, Epiphany, Saturday of St. Lazarus,
Holy Saturday, Easter and the following Week, Leave-
Taking of Easter (the day betore Ascension), and Pen-
tecost, the following hymn is chanted (Gal. 3:27).
The reason is that in ancient times the catechumens
were wont to receive Baptism preferably on those Days.
The Church has preserved the custom in arder that we,
 --)34--
συνήθειαν, ἵνα καὶ ἡμεῖς ποὺ ἔχομεν λάδῃ τὸ “Aytov
Βάπτισμα, ἐνθυμώμεθα τὰς ὑποσχέσεις ποὺ ἐδώσαμεν

"“Ooo εἰς Χριστὸν ἐθαπτίσθητε,

Χριστὸν ἐνεδύσασθε. ᾿Αλληλούϊα.
Δόξα Πατρί. Καί viv...
Χριστὸν ἐνεδύσασθε. ᾿Αλληλούϊα.
Δύναμις.
“Ὅσοι εἰς Χριστὸν ἐθαπτίσθητε,
Χριστὸν ἐνεδύσασθε. ᾿Αλληλούϊα.

Τὴν ἑορτὴν τῆς Ὑψώσεως τοῦ Σταυροῦ (14 Σε-

πτεμδρίου), τὴν Κυριακὴν τῆς Σταυροπροσκυνήσεως καὶ
τὴν | ν Αὐγούστου. 4 +;
Tov Σταυρόν Σου προσκυνοῦμεν,
Δέσποτα, καὶ τὴν ἁγίαν Σου ᾿Ανά-
στασιν δοξάζομεν.
Δόξα Πατρί... Καὶ viv...
Καὶ τὴν ἁγίαν Σου ᾿Ανάστασιν
δοξάζομεν.
Δύναμις.
Τὸν Σταυρόν Σου προσκυνοῦμεν,
Δέσποτα, καὶ τὴν ἁγίαν Σου ᾿Ανά-
στασιν δοξάζομεν.
 -- 235--
who have received Baptism, may be mindful of the pled-
ges we then gave,

As many of you as have been baptized

into Christ, have put on Christ. Alle-
luia.
Glory be to the Father ...
Now and for’ever ...
Ye have put on Christ. Alleluia.
Dynamis (= power),
As many of you as have been..
On September 14, third Sunday of the
Great Lent, and August 1.

Thy Cross, O Master, we reverence,

and we glorify Thy Holy Resurrection.
Glory be to the Father ...
Now and for ever...
And Thy Holy Resurrection we glo-
rify.
Dynamis (= power).
Thy Cross, O Master, we reverence,
and we glorify Thy Holy Resurrection.
 ΑΚΟΛΟΥΘΙΑ
ΤΗΣ ΘΕΙ͂ΑΣ ΜΕΤΑΛΗΨΕΩΣ

Μέλλων νὰ προσέλδϑης εἰς τὴν Θείαν Μετάληψιν. με-

τὰ τὴν ἀφ᾽ ἑσπέρας εἰδισμένην ᾿Ακολουδίαν τοῦ ᾿᾽Α-
ποδείπνου. ἕως τέλους τοῦ «Πιστεύω εἰς “Eva Θεόν»
λέγε μὲ κατάνυξιν τὸν ἀκόλουδον Κανόνα. οὐ ἡ ἀ-
κροοτιχὶς kart ἀλφάδητον

"OSH α΄. ἴηχός 6°.

τος ζωῆς αἰωνιζούσης γενέσϑω μοι τὸ
σῶμά συυ τὸ ἅγιον, εὔσπλαγχνε Κύριε,
καὶ τὸ τίμιον Αἷμα, καὶ νόσων πολυτρόπων ἅ-
λεξιτήριον.

εβηλωϑεὶς ἔργοις ἀτόποις ὃ δείλαιος, τοῦ

σοῦ ἀχράντου Σώματος καὶ ϑείον Alua-
τος ἀνάξιος ὑπάρχω, Χριστέ, τῆς μετουσίας,ἧς
με ἀξίωσον.
SERVICE OF PREPARATION
FOR HOLY COMMUNION.

When you are about to receive the Holy Commu-

mion, after reading the Little Compline to the end of
the Creed: “I believe in One God...”, say reverently
the following canon:

First Ode, 2nd tone

ay Thy Holy Body be for me the

bread of eternal life, O Merciful
Lord, and Thy Precious Blood be a
remedy for manifold diseases.

D efiled by unbecoming deeds, wretch-

ed as I am, O Christ, I am not wor-
tny of the communion of Thy Immacu-
late Body and Divine Blood; nevertheless,
render me worthy of them.
 — 238—
Θεοτοκίον.

[- ἢ ἀγαϑή, εὐλογημένη Θεόνυμφε, τὸν στά-

χυν ἧ βλαστήσασα τὸν ἀγεώργητον, καὶ
σωτήριον κόσμῳ, ἀξίωσόν με τοῦτον τρώγοντα
σώζεσϑαι.

᾿Ωδὴ γ΄.

Ε ‘vy πέτρᾳ με τῆς πίστεως στερεώσας, ἔ-

πλάτυνας τὸ στόμα μου ἐπ᾽ ἐχϑρούς nov"
»εὐφράνϑη γὰρ τὸ πνεῦμά μου ἐν τῷ ψάλλειν᾽
»Οὐὖὐκ ἔστιν ἅγιος, ὧς ὁ Θεὸς ἡμῶν, καὶ ovx
»ἔστι δίκαιος, πλὴν σοῦ Κύριε».

Δ αχρύων μοι παράσχου, Χριστέ, ρανίδας,

τὸν δύπον τῆς καρδίας μου καϑαιρούσας:
ὡς Gv εὐσυνειδήτως κεκαϑαρμένος, πίστει προ-
σέρχωμαι, καὶ φόβῳ, Δέσποτα, ἐν τῇ μεταλή-
ψει τῶν ϑείων δώρων σου.

ts ἄφεσιν γενέσϑω μοι τῶν πταισμάτων,

τὸ ἄχραντόν σου Σῶμα καὶ ϑεῖον Αἷμα,
εἰς Πνεύματος ἁγίου τε κοινωνίαν καὶ εἷς αἰώ-
νιον ζωήν, Φιλάνϑρωπε, καὶ παϑῶν καὶ ϑλί-
ψεων ἀλλοτρίωσιν.
 — 239. —

Theotokion
lessed Bride of God, Thou Good Soil
which grew the untilled corn that
saves the world, grant that I may be sav-
ed by eating it.

Third Ode
y establishing me on the rock of
faith, Thou hast empowered me to
silence my enemies; for my soul rejoices,
as I sing: There is none Holy as our God,
and none Just as Thee, O Lord.

rant me, O Christ, tears to cleanse

my heart’s impurity, so that, with a
good conscience, Master, I may approach
with faith and fear to receive Thy Divine
Gifts.

ay Thy Immaculate Body and Divine

Bluod, O Merciful Lord, be for the
forgiveness of my transgressions, for the
communion of the Holy Spirit, for eternal
Life and for estrangement from passions
and afflictions.
 --220 ---
Θεοτοκίον.

ωῆς τοῦ Αρτου τράπεζα, Παναγία, τοῦ

ἄνωϑεν δι" ἕλεον καταβάντος, καὶ κόσμῳ
καινοτέραν ζωὴν διδόντος, χἀμὲ ἀξίωσον νῦν
τὸν ἀνάξιον᾽ μετὰ φόβου γεύσασϑαι τούτον καὶ
ζήσεσϑαι.

‘ABA δ΄.

" ᾿ϑέλησας δι᾽ ἡμᾶς σαρκωϑείς, πολυέλεε,

τυϑῆναι ὡς πρόβατον, διὰ βροτῶν ἅμαρ-
τήματα᾽ ὅϑεν ἱκετεύω σε, xai τὰ ἐμὰ ἐξαλεῖ-
par πλημμελήματα.

εράπευσον τῆς ψυχῆς μου τὰ τραύματα,

Κύριε, καὶ ὅλον με ἁγίασον χαὶ κατα-
Eiwouv, Δέσποτα, ὅπως χοινωνήσω σου τοῦ μυ-
στικοῦ ϑείου δείπνου 6 ταλαίπωρος.

Θεοτοκίον.

λέωσαι καὶ ἐμοὶ τὸν ἐκ σπλάγχνων σου,

Δέσποινα, καὶ. τήρει. με ἄρρυπον τὸν σὸν
ἱκέτην καὶ ἄμεμπτον, ὅπως, εἰσδεχόμενος τὸν
νοητὸν μαργαρίτην, ἁγιάζωμαι.
 - 241 —

Theotokion

M ost Holy Lady, Thou Holy Altar of

the Bread of Life which for mercy’s
sake came down from on High to give
new life to the world, render me worthy,
although I am so unworthy, to taste with
awe of this Bread and live.

Fourth Ode
Most Merciful Lord, Who wast will-
ing to take flesh for our sake and
as if Thou wert a lamb to be sacrificed
for the sins of men; I implore Thee to
blot out my offenses.

eal the wounds of my soul, O Lord,

and fully sanctify me, and count me
worthy, O Master, that I, wretched man
that I am, may partake of Thy Divine
Mystical Supper.

Theotokion
ll-Holy Lady, reconcile me with Him
Who was born of Thee, and keep me,
Thy supplicating servant, unsullied and
blameless, that I may be sanctified by
receiving the Spiritual Pearl.
 — 242 —

᾽Ωδὴ εἰς

αϑὼς προέφης, Χριστέ, γενέσϑω δὴ τῷ

εὐτελεῖ δούλῳ σου καὶ ἐν ἐμοὶ μεῖνον ὥς
ὑπέσχου᾽ ἰδοὺ γὰρ τὸ Σῶμα τρώγω σου τὸ
ϑεῖον, καὶ πίνω τὸ Αἷμά σου.

Λ Gye Θεοῦ καὶ Θεέ, 6 ἄνϑραξ γένοιτο. τοῦ

σοῦ, Σώματος εἰς φωτισμὸν τῷ ἔσκοτι-
σμένῳ ἐμοί, καὶ καϑαρισμὸν τῆς βεβηλωϑείσης
ψυχῆς μου τὸ Αἷμά σου.

Θεοτοκίον.

Μ αρία Μήτηρ Θεοῦ, τῆς εὐωδίας τὸ σε-

πτὸν σκήνωμα, ταῖς σαῖς εὐχαῖς σκεῦος
ἐκλογῆς με ἀπέργασαι, ὅπως τῶν ἁγιασμάτων
μετέχω τοῦ τόχου σου.

᾿Ωδὴ στ΄.

οὖν, ψυχὴν καὶ καρδίαν ἁγίασον, Σῶτερ,

καὶ τὸ σῶμά μου, καταξίωσον dxataxgi-
τως, Δέσποτα, τοῖς φρικτοῖς Μυστηρίοις προ-
σέρχεσϑαι.
 Bate
Fifth Ode

A s Thou didst foretell, O Christ, so

let it be to me, Thy wicked servant;
abide in me, as Thou didst promise me;
for lo, I eat Thy Divine Body and I drink
Thy Blood.

Word of God, my God, may the live

coal of Thy Body be for the illumi-
nation of my clouded mind, and may Thy
Blood be for the cleansing of my defiled
soul.

Theotokion

Mary, Mother of God, Thou Vener-

able Tabernacle of heavenly frag-
rance, by Thy prayers shape me into a
chosen vessel, that I may partake of the
Sacrament of Thy Son.

Sixth Ode
Savior, sanctify my mind, my soul,
my heart, and my body, and render
me worthy, O Lord, to approach uncon-
demned Thy fearful Mysteries.
 —244 —

ενωϑείην παϑῶν, καὶ τῆς χάριτος σχοίην

<= τε προσϑήκην ζωῆς τε ἀσφάλειαν διὰ τῆς
“μεταλήψεως τῶν ἁγίων, Χριστέ, Μυστηρίων σου.

Θεοτοκίον

Θεοῦ Θεὸς λόγος, ὁ ἅγιος, ὅλον με ἅ-

OC yiacov, νῦν προσερχόμενον τοῖς ϑείοις
Μυστηοίοις σου, τῆς ἁγίας Μητρός σου δεήσεσι.
ε

Κοντάκιον. Ἤχος 6’

Τ ὃν “Aptov Χριστέ, λαθεῖν μὴ ὑπερίδῃς με,

το Σῶμα τὸ σόν, καὶ τὸ θεῖον νῦν Αἷμά σου,
τῶν ἀχράντων Δέσποτα, καὶ φρικτῶν Μυστη-
ρίων σου, μετασχεῖν τῷ ἀθλίῳ μὴ εἰς κρίμα
μοι γένοιτο᾽ γένοιτο δέ μοι εἰς ζωὴν αἰώνιον
καὶ ἀθάνατον
"ES!

Tl ny} ἀγαϑῶν ἡἧ μετάληψις, Χριστέ, τῶν

ἀϑανάτων σον νῦν Μυστηρίων γεννηϑή-
τω μοι, φῶς καὶ ζωὴ καὶ ἀπάϑεια, καὶ πρὸς
ἀρετῆς ϑειοτέρας προχοπὴν καὶ ἐπίδοσιν πρό-
ξενος μόνε ἀγαϑέ, ὅπως δοξάζω σε.
 —245 --

Gum that I may be rid of my pas-

sions, that I may increase in Thy
Grace, and that I may be secure in my
life in Thee, by the communior of Thy
Holy Mysteries, O Christ.

Theotokion
Holy Word of God, Holy God, sancti-
fy my whole being by the prayers
of Thy Holy Mother, as I now approach
Thy Divine Mysteries.

Kontakion

urn not away from me, O Christ and

Master, as I now receive Thy fearful
Mysteries, Thy pure Body and Thy Di-
vine Blood; and wretched as I am, let not ᾿
my partaking of them be to my judge-
ment, but to eternal and immortal life.

Seventh Ode
ay the communion of Thine immor-
tal Mysteries be to me a source of
all goodness, O Christ, and light and life
and calm; and the means by which the
divine virtues be cultivated in me so that
I may glorify Thee, O Beneficient One.
 — 246—

Ρ υσϑείην παϑῶν, καὶ ἐχϑρῶν, καὶ ἀναγκῶν

καὶ πάσης ϑλίψεως, τρόμῳ καὶ πόϑῳ
προσιὼν τανῦν μετ᾽ εὐλαβείας. Φιλάνϑρωπε,
σοῦ τοῖς ἀϑανάτοις καὶ ϑείοις Μυστηρίοις, καὶ
ψάλλων cor Εὐλογητὸς εἰ 6 Θεός, ὃ τῶν Πα-
τέρων ἡμῶν.

Θεοτοκίον,

ωὠτῆρα Χριστὸν ἧ τεκοῦσα ὑπὲρ νοῦν,

Θεοχαρίτωτε, ἐχδυσωπῶ σε νῦν 6 δοῦλός
cov, τὴν xadagav 6 ἀκάϑαρτος᾽ μέλλοντά με
viv τοὶς ἀχράντοις Μυστηρίοις προσέρχεσϑαι,
κάϑαρον ὅλον μολυσμοῦ σαρκὸς καὶ πνεύματος.

‘ASA πη᾽,

T ὧν οὐρανίων καὶ φριχτῶν καὶ ἁγίων σον,

Χριστέ, νῦν Μυστηρίων, καὶ τοῦ ϑείον
δείπνου καὶ μυστικοῦ, χοινωνὸν γενέσϑαι κἀμὲ
καταξίωσον τὸν ἀπεγνωσμένον 6 Θεὸς 6 Σω
τήρ μου.
: Δόξα...
Y ‘nd τὴν σὴν καταφυγὼν εὐσπλαγχνίαν,
ἀγαϑέ, κράζω σοι φόβῳ. Ἔν ἐμοὶ μεῖ-
νον, Σῶτερ, κἀγώ, ὡς ἔφης, ἕν ool’ ἰδοὺ γὰρ
ϑαρρῶν τῷ ἐλέει σου, τρώγω σοῦ τὸ Σῶμα καὶ
πίνω σου τὸ Αἷμα.
 — 247—

hat I may be delivered, O Merciful

Lord, from passions, enemies, wants
and from every affliction, I now approach
Thy immortal and divine Mysteries with
trembling, longing and devotion, singing
to Thee: Blessed art Thou, O God of our
fathers.
tneotokion

Thou who art full of Divine Grace

and gave birth in a manner beyond
understanding to the Savior Christ,
cleanse me, Thy sinful servant, I beseech
thee, O Pure One, from all defilement of
flesh and spirit, for I desire to approach
worthily the immaculate Mysteries.

Eighth Ode
Μ᾿ me, Thy despairing servant,
worthy, O Christ, that I may now
become a participant of Thy Heavenly
awesome and Holy Mysteries, and of Thy
Divine and Mystical Supper, O my Savior
and God.
Glory to the Father
eeking refuge in Thy mercy, O Good
Savior, I cry unto Thee with fear;
abide in me, and I in Thee, as Thou didst
say; for lo, trusting in Thy mercy, I eat
Thy Body and I drink Thy Blood.
 =). ---

Καὶ νῦν...

Φ Οἴττω δεχόμενος τὸ πῦρ, μὴ φλεχϑῶ

ὡσεὶ χηρὸς καὶ ὡσεὶ χόρτος. "Q φριχτοῦ
Μυστηρίου! "QO εὐσπλαγχνίας Θεοῦ! Πῶς
ϑείου Σώματος χαὶ Αἵματος ὅ πηλὸς μετέχῳ
καὶ ἀφϑαρτοποιοῦμαι ;

‘OSA δ'

Χ οῆστός ἔστι, γεύσασϑε καὶ Were, ὁ Κύ-

pros’ δι᾽ ἥμᾶς xad’ ἡμᾶς γὰρ πάλαι γε-
νόμενος ἅπαξ ἑαυτόν τε προσάξας ὥς προσφο-
ράν, Πατρὶ τῷ ἰδίῳ ἀεὶ σφαγιάζεται, ἁγιάζων
τοὺς μετέχοντας.

WW υχὴν σὺν τῷ σώματι ἁγιασϑείην, Δέ-

σποτα, φωτισϑείην, σωϑείην, γενοίμην οἷ-
χός σου, τῇ τῶν Μυστηρίων μεϑέξει τῶν ἱερῶν,
ἔνοικόν σε ἔχων, σὺν Πατρὶ καὶ Πνεύματι,
εὐεργέτοι πολυέλες.

Ω “5 πῦο γεννηϑήτω μοι, καὶ ὡσεὶ φῶς τὸ

Lapa σου καὶ τὸ Alva, Σωτήρ μου,
τὸ τιμιώτατον, φλέγον ἁμαρτίας τὴν ὕλην. καὶ
ἐμπιμπρῶν παϑῶν τὰς ἀκάνϑας, καὶ ὅλον φωτί-
Cov με, προσχυνεῖν σου τὴν Θεότητα.
 —249_

Now and ever

am horrified in taking this Fire, lest

I be consumed as wax and chaff. O
fearful Mystery! O Divine mercy! That
I, fashioned from clay, partake of the
Divine Body and Blood, and become in-
corruptible!
Ninth Ode
he Lord is Good; taste and see. He
Who long ago for our sake became
like us, and once and for all offered up
Himself as a sacrifice to His Father, is
bloodlessly sacrificed even now for the
sanctification of those who partake of
Him.
Ι et me O Master, be sanctified in soul
and body; let me be enlightened and
saved; let me become Thy dwelling place
by the communion of the Holy Mysteries,
by having Thee, O Merciful Benefactor,
live in me, together with the Father and
the Spirit.
ay Thy Precious Body and Blood, my
Savior, become as a flame that con-
sumes the substance of sin and the thorns
of my passions; as a light, also, that illu-
mines me so that I may worship Thy Di-
vinity.
 —250—

Θεοτοκίον.

6 εὸς σεσωμάτωται ἐκ τῶν dyvav αἱμάτων

cov’ ὅϑεν πᾶσα ὑμνεῖ σε γενεά, Δέσποι-
γα, νόων τε τὰ πλήϑη δοξάζει, ὡς διὰ Gov σα-
φῶς κατιδόντα τὸν πάντων δεσπόζοντα, οὐσιω-
ϑέντα τὸ ἀνθρώπινον.

Καὶ εὐδὺς τὸ ε᾿Αξιόν ἐστιν ὡς ἀληϑῶς... ν. καὶ τὰ

λοιπὰ τοῦ Μικροῦ ᾿Αποδείπνου.

va βϑέπει ὁ Cave
 —— 255

Theotokion

od took flesh from thy pure blood;

therefore, all generations praise
thee, O Holy Lady, and the heavenly hosts
glorify thee; for through thee have they
clearly seen Him Who ruleth all things,
take on human nature.

And immediately: ‘It is meet indeed to bless Thee”

and the rest of the Little Compline.
 -252 —

ΤῊ 4E ἘΠΑΥΡΙΟΝ

Metd τὴν ϑυνήδη πρωϊνὴν πῤῥοσευχήν, λέγε 12aKic¢:

«Κύριε. ἐλέησονν, Εἶτά: εδΔόξα. . Καὶ νῦν... ». Kal:

Δεῦτε, προσκυνήσωμεν και προσπέσωμεν τῷ

βασιλεῖ ἡμῶν Oca.
Δεῦτε, προσκυνήσωμεν καὶ προσπέσωμεν
Χριστῷ τῷ βασιλεῖ ἡμῶν Θεῷ. Δεῦτε, προσκυ-
νήσωμεν καὶ προσπέσωμεν αὐτῷ Χριστῷ τῷ βα-
σιλεῖ καὶ Θεῷ ἡμῶν.

Καὶ τοὺς ἐπομένους φαλμοὺύς:

ΨΑΛΜΟΣ ΚΒ΄ 22.

ύριος ποιμαίνει με, καὶ οὖδέν με ὕστερή-
σει εἷς τόπον χλόης ἐκεῖ με κατεσκήνωσεν.
Ἐπὶ ὕδατος ἀναπαύσεως ἐξέϑρεψέ με, τὴν
ψυχήν μου ἐπέστρεψεν.
Ὡδήγησέ με ἐπὶ τρίβους δικαιοσύνης, ἕνε-
χεν τοῦ ὀνόματος αὑτοῦ.
᾿Ἐὰν γὰρ καὶ πορευϑῶ ἐν μέσῳ σκιᾶς ϑανά-
του, οὗ φοβηϑήσομαι xaxd, ὅτι σὺ μετ᾽ ἐμοῦ el.
Ἢ δάβδος σου καὶ ἣ βακτηρία σου αὗταί
με παρεχάλεσαν.
“Hroluacag ἐνώπιόν μου τράπεζαν, ἐξ &
vavtlas τῶν ϑλιβόντων με.
Ῥλίπανας ἐν ἐλαίῳ τὴν χεφαλήν μον, καὶ
τὸ ποτήριόν σου μεϑύσκον με ὡσεὶ χράτιστον.
Καὶ τὸ ἕλεός cov χαταδιώξει με πάσας τὰς
ἡμέρας τῆς ζωῆς μου.
Καὶ τὸ κατοικεῖν pe ἐν οἴκῳ Κυρίον, εἷς
μαχρότητα ἡμερῶν.
 τς

IN THE MORNING

In the morning after the usual prayers say [2 times:

Lord, have mercy’, then: ‘Glory be to Father...’ and:
O come let us worship and bow down to
God our King.
O come let us worship and bow down to
Christ, our King and God.
O come Iet us worship and bow down to
Christ Himself, our King and God.
And the following psalms:

_ PSALM 22.
The Lord is my shepherd : therefore can I
lack nocning.
He shall feed me in a green pasture: and
lead me forth beside the waters of comfort.
He shall convert my soul: and bring me
forth in the paths of righteousness, for his
Name’s sake.
Yea, though I walk through the valley of
the shadow of death, I will fear no evil: for
thou art with me; thy rod and thy staff
comyzort me.
Thou shalt prepare a table before me
against them that trouble me.
Thou hast anointed my head with oil, and
my cup shall be full.
But thy loving-kindness and mercy shall
follow me all the days of my life.
And I will dwell in the house of the Lord
or ever.
 — 254—
WAAMOZ KI” 23.
7." Κυρίου ἡ γῆ, καὶ τὸ πλήρωμα αὖ-
τῆς fl οἰκουμένη καὶ πάντες οἱ κατοι-
κοῦντες ἐν αὐτῆ. ¢
Αὐτὸς ἐπὶ ϑαλασσῶν ἐϑεμελίωσεν αὐτήν,
nat ἐπὶ ποταμῶν ἣἥτοίμασεν αὐτήν. Τίς ἀναβή-
σεται εἰς τὸ ὅρος τοῦ Κυρίου ; ἢ τίς στήσεται
ἐν τόπῳ ἁγίῳ αὑτοῦ ; hae
᾿Αϑῷος χερσί, καὶ καϑαρὸς τῇ xagdia, ὃς
ovx ἔλαβεν ἐπὶ ματαίῳ τὴν ψυχὴν αὑτοῦ, καὶ
οὖὗκ ὥμοσεν ἐπὶ δόλῳ τῷ πλησίον αὑτοῦ !
Οὗτος λήψεται εὐλογίαν παρὰ Κυρίον, καὶ
ἐλεημοσύνην παρὰ Θεοῦ, σωτῆρος αὑτοῦ.
Αὕτη ἣ γενεὰ ζητούντων τὸν Κύριον, Cn-
τούντων τὸ πρόσωπον τοῦ Θεοῦ Ἰακώβ.
“Agate πύλας οἱ ἄρχοντες ἡμῶν, καὶ ἐπάρ-
ϑητε πύλαι αἰώνιοι καὶ εἰσελεύσεται 6 Βασιλεὺς
τῆς δόξη,
Τίς ἐστιν οὗτος ὅ βασιλεὺς τῆς δόξης:
Κύριος κραταιὸς καὶ δυνατάς, Κύριος δυνα-
τὸς ἐν πολέμῳ.
“Agate πύλαι of ἄρχοντες ἡμῶν καὶ ἐπάρ-
ϑητε πύλας αἰώνιοι, καὶ εἰσελεύσεται 6 Βασι»
λεὺς τῆς δόξης.
Τίς ἐστιν οὗτος 6 βασιλεὺς τῆς δόξης :
Κύριος τῶν δυνάμεων, αὗτός ἔστιν ὃ Βα-
σιλεὺς τῆς δόξης.
 -- 25.--

PSALM 23.
The earth is the Lord’s, and all that therein
is: the compass of the world, and they that
dwell therein.
For he hath founded it upon the seas: and
prepared it upon the floods.
Who shall ascend into the hill of the Lord :
or who shall rise up in his holy place ?
Even he that hath clean hands, and a pure
heart: and that hath not lift up his mind
unto vanity, nor sworn to deceive his
neighbour.
He shall receive the blessing from the
Lord: and righteousness from the God of
his salvation.
This is the generation of them that seek
him: even of them that seek thy face, O
Jacob.
Lift up your gates, O ye princes, and be
ye lift up, ye everlasting doors: and the
King of glory shall come in.
Who is the King of glory: it is the Lord
strong and mighty, even the Lord mighty
in battle.
Lift up your gates, O ye princes, and be
ye lift up, ye everlasting doors : and the King
of glory shall come in.
Who is the King of glory:
Even the Lord of hosts, he is the King of
glory.
 -256 --

ΨΑΛΜΟΣ PIE’ 115.

᾿πίστευσα, διὸ ἐλάλησα ἐγὼ δὲ ἐταπεινώ-
ϑην σφόδρα.
Ἐγὼ δὲ εἶπα ἐν τῇ ἐκστάσει μου. Πᾶς ἄν-
Bowxos Ψεύστης.
Τί ἀνταποδώσω τῷ Κυρίῳ περὶ πάντων,
ὧν ἀνταπέδωκέ por;

Ποτήριον σωτηρίου λήψομαι καὶ τὸ ὄνομα

Κυρίον ἐπικαλέσομαι.
Τὰς εὐχάς μου τῷ Κυρίῳ ἀποδώσω, ἕναν-
τίον παντὸς τοῦ λαοῦ αὑτοῦ.
Τίμιος ἐναντίον Κυρίου ὁ ϑάνατος τῶν δ'
σίων αὐτοῦ.
ὯΙ Κύριε, ἐγὼ δοῦλος σός, ἐγὼ δοῦλος σός,
καὶ υἱὸς τῆς παιδίσχης cov’ διέρρηξας τοὺς δε-
σμούς μου.

Σοὶ dow ϑυσίαν αἱνέσεως, καὶ ἐν ὄνόματι

Κυρίου ἐπικαλέσομαι.

Τὰς εὐχάς μον τῷ Κυρίῳ ἀποδώσω évav-

τίον παντὸς τοῦ λαοῦ αὑτοῦ ἐν αὐλαῖς οἴκον
Κυρίου, ἐν μέσῳ σου ἹἹερουσαλήμ.

Δόξα Πατρὶ καὶ Υἱῷ καὶ ᾿Αγίῳ Πνεύματι:

καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.
᾿Αμήν.
᾿Αλληλούϊα, ἀλληλούϊα, ἀλληλούϊα.
Κύριε ἐλέησον (T pis.)
 -257-

_ PSALM 115.
1 believed, and therefore I spoke, but I
was sore troubled: I said in my haste, All
men are liars.
What reward shall I give unto the Lord :
for all the benefits that he hath done unto
me ?
I will receive the cup of salvation: and
call upon the Name of the Lord.
I will pay my vows now in the presence of
all his people.
Right dear in the sight of the Lord is the
death of his saints.
Behold, O Lord, how that I am thy servant :
I am thy servant, and the son of thine hand-
maid ; thou hast broken my bonds in sunder.
I will offer to thee the sacrifice of thanks-
giving: and will call upon the Name of the
Lord.
I will pay my vows unto the Lord, in the
sight of all his people: in the courts of the
Lord’s house, even in the midst of thee, O
Jerusalem.
Glory be to the Father and to the Son and
to the Holy Ghost; both now and for ever
and from all Ages to all Ages. Amen.
Alleluia, alleluia, alleluia.
Lord, have mercy. (Thrice)
 Καὶ τὰ ἑπόμενα Τροπαρια.
ἯἮχος πλ. β΄
Τ ἃς ἀνομίας μου πάριδε Κύριε, ὁ ἐκ Παρθέ-
vou τεχθείς, καὶ τὴν καρδίαν μου καθάρισον,
ναὸν αὐτὴν ποιῶν τοῦ ἀχράντου σου Σ ὦματος
καὶ Αἵματος᾽ μή με ἐξουδενώσῃς ἀπὸ τοῦ σοῦ
προσώπου, ὁ ἀμέτρητον ἔχων τὸ μέγα ἔλεος.

Δόξα.

Ε ig τὴν μετάληψιν τῶν ᾿Αγιασμάτων σου,

πῶς ἀναιδεσθῶ ὁ ἀνάξιος; ἐὰν γὰρ τολμήσω
σοι προσελθεῖν σὺν τοῖς ἀξίοις, ὁ χιτῶν με ἐ-
λέγχει, ὅτι οὐκ ἔστι τοῦ Δείπνου καὶ κατά-
κρισιν προξενήσω, τῇ πολυαμαρτήτῳ μου ψυ-
χῇ᾽ καθάρισον, Κύριε, τὸν ρύπον τῆς ψυχῆς
μου, καὶ σῶσόν με, ὡς φιλάνθρωπος.

Kai νῦν. Θεοτοκίον.

Πολλὰ τὰ πλήθη τῶν ἐμῶν Θεοτόκε πταισμά-

των᾽ πρὸς σὲ κατέφυγον ἀγνή, σωτηρίας δεό-
μενος. ᾿Επίσκεψαι τὴν ἀσθενοῦσάν μου ψυ-
χήν, καὶ πρέσδευε τῷ Υἱῷ σου καὶ Θεῷ ἡμῶν,
δοθῆναί μοι τὴν ἄφεσιν, ὧν ἔπραξα δεινῶν,
μόνη εὐλογημένη.
 —259—

And the following verses.

Tone pl. 2.
O Lord pass over my transgressions, and
purify my heart, O Thou Who wast born of
a Virgin, and make it a temple for Thy
Sacred Body and Blood ; let me not be set
at nought in Thy Presence, O Thou Who
holdest infinitely the Great Mercy.

Glory be to the Father .

How can I that am unworthy come with
recklessness to receive Thy Holy Things?
For even if I should dare to draw near to
Thee with those who are worthy my garment
betrays me for it is not a festal robe and I
shall cause the condemnation of my sin-laden
soul. Cleanse, O Lord, the pollution of my
soul, and by Thy Mercy, save me.
Both now and for ever .

Great is the multitude of my transgres-

sions, O Mother of God; to thee, O pure
Maiden, I hasten and thee beseech for salva-
tion. Visit my stricken soul, and intercede
with Thy Son and our God, that to me may
be granted forgiveness of that which I have.
done amiss, O Thou, who alone art blessed.
 —260—

Τῇ δὲ ἁγίᾳ καὶ μεγάλῃ Πέμπτῃ τὸ παρόν.

QO ol ἔνδοξοι Μαθηταί, ἐν τῷ Νιπτῆρι τοῦ
εἰπνου ἐφωτίζοντο, τότε ᾿] οὐδας ὁ δυσσεθής,
φυλαργυρίαν νοσήσας, ἑσκοτίζετο᾽ καὶ ἀνό-
μοις κριταῖς, σὲ τὸν δίκαιον Κριτὴν παραδί-
δωσι. Βλέπε χρημάτων ἐραστά, τὸν διὰ ταῦτα
ἀγχόνῃ χρησάμενον᾽ φεῦγε ἀκόρεστον ψυχήν,
τὴν Διδασκάλῳ τοιαῦτα τολμήσασαν. Ὁ περὶ
πάντας ἀγαθός, Κύριε δόξα σοι.

Τὸ Κύριε ἐλέησον μ΄. Μετανοίας ὅσας 6ovher «καὶ

εὐθὺς τὰς ἑπομένας ‘Ixetnolovg Εὐχάς.

ZTIXOI AIAAKTIKOI
Περὶ tot, πῶς δεῖ προσέρχεσθϑαι τοῖς ᾿Αχράντοις Mv:
στηρίοις.
ἐλλ ν φαγεῖν, ἄνθρωπε, Σῶμα Δεσπότου,
θῳ πρόσελθε, μὴ φλεγῇς᾽ πῦρ τυγχάνει.
Θεῖον δὲ πίνων Αἷμα πρὸς μετουσίαν,
πρῶτον καταλλάγηθι τοῖς σὲ λυποῦσιν,
ἔπειτα θαρρῶν, μυστικὴν paw φάγε.

ἽἝτεροι ὅμοιοι.
| aeτοῦ μετασχεῖν τῆς φρικώδους θυσίας,
ζωοποιοῦ Σώματος τοῦ Δεσπότου,
τῷδε πρόσευξαι τῷ τρόπῳ μετὰ τρόμου.
 —261—

On Holy Thursday the following may be used:

When Thy glorious disciples were enlight-
ened at the washing of their feet before the
Supper, then the impious Judas was darkened
with the disease of avarice; and to lawless
judges he delivered Thee, the Just Judge.
Behold, O lover of money, this man through
avarice was brought to the gibbet. Flee
from the insatiable desire which dared such
things against the Master. O Lord, Who
dealest righteously with all, glory to Thee.
‘Lord, have mercy’, 40 times. Prostrations as desired;
then the following prayers of supplication:
Dipactic Lings
as to how to approach the Divine Mysteries.

As thou approachest, O mortal, to receive the

Body of the Master,
Draw near with awe lest thou be seared ; It
is fire.
And when Thou drinkest the Holy Blood unto
Communion,
First be at peace with those who grieve thee,
Then with courage receive the Mystic Food.

Others similar.
Before participating in the sublime sacrifice
of the life-giving Body of the Master, pray
with trembling in this way—
 -262-

EYXH A’.
Τοῦ μεγάλου Βασιλείου.

Δέσποτα Κύριε Ἰησοῦ Χριστὲ, ὃ Θεὸς ἡμῶν,

ἡ πηγὴ τῆς ζωῆς καὶ τῆς ἀθανασίας, ὃ πάσης
δρατῆς καὶ ἀοράτου κτίσεως δημιουργός, ὃ
τοῦ ἀνάρχου Πατρὸς συναΐδιος Υἱὸς καὶ αυνάν-
ἀρχος, ὃ & ὑπερβολὴν ἀγαθότητος,
ἐσχάτων τῶν ἡμερῶν, σάρκα Φορέσας, καὶ
σταυρωθείς, καὶ τυθεὶς ὑπὲρ
ὑ τῶν ἀχαρίστων,
καὶ ἀγνωμόνων ἡμῶν, καὶ τῷ οἰκείῳ σου
Aipare ἀναπλάσας τὴν φθαρεῖσαν ὑπὸ rie
ἁμαρτίας φύσιν ἡμῶν- αὐτός, ἀθάνατε Βασιλεῦ,
πρόσδεξαι κἀμοῦ τοῦ ἀμαρτωλοῦ τὴν μετά-
γοιαν, καὶ κλῖνον τὸ οὖς σου ἐμοί, καὶ εἰσά-
κουσον τῶν ῥημάτων μου" ἥμαρτον γάρ, Κύριε,
ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, καὶ
οὐκ εἰμὶ ἄξιος ἀτενίσαι εἰς τὸ ὕψος τῆς δόξης
gov’ παρώργισα yap σου τὴν ἀγαθότητα,
τὰς σὰς ἐντολὰς παραβάς, καὶ μὴ ὑπακούσας
τοῖς σοῖς προστάγμασμν. ᾿Αλλά, σύ, Κύριε,
ἀνεξίκακος ὦν, μακρόθυμός τε καὶ πολνέλεος,
οὐ παρέδωκάς με συναπολέσθαι ταῖς ἀνο-
μίαις μου, τὴν ἐμὴν πάντως ἀναμένων ἐπιστρο-
φήν. Σὺ γὰρ εἶπας, φιλάνθρωπε, διὰ τοῦ
Προφήτου σου, ὅτι οὐ θελήσει θέλω τὸν
θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι καὶ
ζῆν αὑτόν" οὐ γὰρ βούλει, Δέσποτα, τὸ πλάσμα
τῶν σῶν ἀπολέσθαι χειρῶν, οὐδὲ εὐδοκεῖς
 —263—

PRAYERS.
(1) St. Basil the Great,
O Master and Lord, Jesus Christ our God,
the fountain of life and of immortality, Who
art the Author of all creation both seen and
unseen, the everlasting Son of the eternal
Father with Whom Thou again art co-eternal :
Who through Thy superabundant goodness
didst in the last days assume our flesh and
Who wast crucified for us, ungrateful and
ignorant though we were, and Who didst
cause through Thine own Blood the restora-
tion of our Nature marred by sin; do Thou,
O immortal King, accept repentance even
from me a sinner, and incline thine ear to me
and hearken unto my words: for I have
sinned, O Lord, I have sinned against Heaven
and before Thee, and I am not worthy to gaze
upon the sublimity of Thy glory; for I have
provoked Thy goodness and I have trans-
gressed Thy commandments, and I have not
been obedient to Thine ordinances. But, O
Lord, as Thou art forbearing, long-suffering
and very merciful Thou hast not given me
over to destruction for my misdeeds and
Thou awaitest my real change of heart. For
Thou, O merciful Lord, has said through Thy
Prophet that Thou desirest not the death of
 ΒΡ ΓΝ
ἐπ᾿ ἀπωλείᾳ ἀνθρώπων, ἀλλὰ θέλεις πάντας
, ,

σωθῆναι, καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν.

~ A ~

Διὸ κἀγὼ, εἰ καὶ ἀνάξιός εἰμι τοῦ οὐρανοῦ

Ν > ‘ > Ν 3 , > aA > a

pe a] ΝΡ ΤΩΝ ; i
καὶ τῆς γῆς, καὶ αὐτῆς τῆς προσκαίρου ζωῆς,
ὅλον ἐμαυτὸν ὑποτάξας TH ἁμαρτίᾳ, καὶ ταῖς
A ‘ o~

ἡδοναῖς SovAwcas, καὶ τὴν σὴν ἀχρειώσας

“" , Ν A ‘,

εἰκόνα, ἀλλὰ ποίημα καὶ πλάσμα σὸν γεγονὼς,

οὐκ ἀπογινώσκω τὴν ἐμαυτοῦ σωτηρίαν ὁ
a ε

ἄθλιος. τῇ δὲ σῇ ἀμετρήτῳ εὐσπλαγχνίᾳ

~ a 4

θαῤῥήσας προσέρχομαι. Δέξαι οὖν κἀμέ,

᾽ la

φιλάνθρωπε Χριστέ, ὡς τὴν Πόρνην, ὡς τὸν

Λῃστήν, ὡς τὸν Τελώνην, καὶ ὡς τὸν ΓΑσωτον"
ΕΣ

καὶ dpdv pov τὸ βαρὺ φορτίον τῶν ἁμαρτιῶν,

4 a a

ὁ τὴν ἁμαρτίαν αἴρων τοῦ κόσμου, καὶ τὰς

ἀσθενείας τῶν ἀνθρώπων ἰώμενος" ὁ τοὺς
κοπιῶντας καὶ πεφορτισμένους πρὸς σεαυτὸν
καλῶνA
καὶΒι, ἀναπαύων᾽
1 ‘ 77
ὁἕ μὴa ἐλθὼν
‘
καλέσαι
ω

δικαίους, ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν - Kal x

€ > Nw ae A > ΄

καθάρισόν με ἀπὸ παντὸς μολυσμοῦ σαρκὸς

καὶ πνεύματος" δίδαξόν με ἐπιτελεῖν ἁγιωσύνην
ἐν τῷ φόβῳ σου" ἵνα, ἐν καθαρῷ τῷ μαρτυρίῳ
, ν A “-

τῆς συνειδήσεώς pov, τῶν ἁγιασμάτων cov

col - ,

τὴν μερίδα ὑποδεχόμενος, ἑνωθῶ τῷ ἁγίῳ

AY fr ~

Σώματί σου καὶ Αἵματι, καὶ ἔξω σε ἐν ἐμοὶ

¢

κατοικοῦντα καὶ μένοντα, σὺν τῷ Πατρὶ καὶ

τῷ ἁγίῳ σου
gayi
Πνεύματι.
pal!
Nai, Κύριε Ἰησοῦ Π , N lf K ΄ "I a

Χριστέ, ὁ Θεός pov: καὶ μὴ εἰς κρίμα μοι

Ld ε ,

γένοιτο ἡ μετάληψις τῶν ἀχράντων καὶ

 —265—

a sinner but that he should turn again and

live. For Thou dost not will, O Master, the
destruction of the work of Thy Hands, neither
is it pleasing to Thee that mankind should be
destroyed, but Thou desirest that all should
be saved and come to knowledge of Truth.
Wherefore I, even I, though I am unworthy
either of Heaven or of Earth, or even of this
transient life, for I am altogether sunk in
sin and am a slave to pleasure and Thine
Image have I defaced, but as Thou hast made
and formed me I do not, in my misery,
despair of my salvation and I dare to draw
near to Thy limitless compassion. Receive
then eyen me, O merciful Christ, as the sinful
Woman, as the Thief, as the Publican and as
the Prodigal; and take from me the heavy
burden of sin, Thou Who takest away the
sin of the world, Who healest the infirmities
of mankind, Who callest the weary and heavy-
laden to Thyself and Who givest them rest ;
for Thou camest not to call the righteous
but sinners to repentance. Do Thou now
purify me from all defilement of flesh and of
spirit; teach me to perfect holiness in Thy
fear that with the clear witness of my con-
science I may receive the portion of Thy
Holy Things and may be united with Thy
holy Body and Blood, and have Thee to
 -266.-

ζωοποιῶν Μυστηρίων σου, μηδὲ ἀσθενὴς

γενοίμην ψνχῇ τε καὶ σώματι, ἐκ τοῦ ἀναξίως
αὐτῶν μεταλαμβάνειν: ἀλλὰ δός μοι μέχρι
τελευταίας μου ἀναπνοῆς, ἀκατακρίτως ὑποδέ-
χεσθαι τὴν μερίδα τῶν ἁγιασμάτωὐ σου, εἰς
Πνεύματος ἁγίου κοινωνίαν, εἰς ἐφόδιον ζωῆς
αἰωνίου, καὶ εἰς εὐπρόσδεκτον ἀπολογίαν τὴν
ἐπὶ τοῦ φοβεροῦ βήματός σου" ὅπως ἂν κἀγώ,
σὺν πᾶσι τοῖς ἐκλεκτοῖς gov,μέτοχος γένωμαι
τῶν ἀκηράτων σου ἀγαθῶν, ὧν ἡτοίμασας τοῖς
ἀγαπῶσίσε, Κύριε" ἐν οἷς δεδοξασμένος ὑπάρ-
χεις εἰς τοὺς αἰῶνας. ᾿Αμήν.

EYXH Β΄.
Tod μεγάλου Βασιλείον.

Οἶδα, Κύριε,ὅτι ἀναξίως μεταλαμβάνω τοῦ

ἀχράντου σου Σώματος καὶ τοῦ τιμίου σου
Αἵματος, καὶ ἔνοχός εἰμι, καὶ κρίμα ἐμαντῷ
ἐσθίω καὶ πίνω, μὴ διακρίνων τὸ Σῶμα καὶ
Αἴμα σοῦ rov Χριστοῦ καὶ Θεοῦ pov: ἀλλὰ
τοῖς οἰκτιρμοῖς σον θαῤῥῶν προσέρχομαί σοι
τῷ εἰπόντι. Ὁ τρώγων μου τὴν Σάρκα καὶ
πίνων μον τὸ Αἷμα, ἐν ἐμοὶ μένει κἀγὼ ἐν
αὐτῷ. Σπλαγχνίσθητι οὖν, Κύριε, καὶ μὴ παρα-
εἰγματίσῃς με τὸν ἁμαρτωλὸν, ἀλλὰ ποίησον
 —267—

dwell and remain in me, with the Father and

Thy Holy Spirit: And, O Lord Jesus Christ
my God, let not the reception of Thy perfect
and life-giving Mysteries be to me for con-
demnation, nor for the enfeebling of my mind
and body through my unworthy participa-
tion ; but grant to me unto my latest breath
to receive uncondemned the portion of Thy
Holy Things, unto the fellowship of the Holy
Spirit, a provision for eternal life and an
acceptable defence at Thine awful Tribunal;
so that I also with all Thine elect may become
a partaker of Thy pure joys which Thou, O
Lord, hast prepared for them that love Thee:
by whom Thou art glorified unto the Ages.
Amen.

(2) St. Basil the Great,

I know, O Lord, that unworthily I receive
Thy sacred Body and Thy precious Blood
and that I am guilty, and eat and drink judge-
ment to myself not discerning the Body and
Blood of Thee my Christ and God; but I
trust to Thy mercies and take courage and
approach Thee for Thou hast said: ‘‘ Whoso
eateth My Flesh and drinketh My Blood
abideth in Me and Iinhim.’’ Becompassion-
ate, O Lord, and make not an example of
 -268.-

per’ἐμοῦ κατὰ τὸ ἔλεός σου" καὶ γενέσθω μοι

τὰ ἅγια ταῦτα εἰς ἴασιν, καὶ κάθαρσιν, καὶ
φωτισμὸν, καὶ φυλακτήριον, καὶ σωτηρίαν, καὶ
ἁγιασμὸν ψυχῆς καὶ σώματος" εἰς ἀποτροπὴν
πάσης φαντασίας, καὶ πονηρᾶς πράξεως, καὶ
ἐνεργείας διαβολικῆς, κατὰ διάνοιαν τῆς ἐν
τοῖς μέλεσί μου ἐνεργουμένης" εἰς παῤῥησίαν
καὶ ἀγάπην τὴν πρὸς σέ: εἰς διόρθωσιν βίου
καὶ ἀσφάλειαν" εἰς αὔξησινaἀρετῆς καὶ τελει-
ότητος" εἰς πλήρωσιν ἐντολῶν εἰς Πνεύματος
ἀἰὐγιόν κοινωνίαν᾽ εἰς ἐφόδιον ζωῆς αἰωνίου, καὶ
εἰς ἀπολογίαν εὐπρόσδεκτον τὴν ἐπὶ τοῦ
φοβεροῦ βήματός σου" μὴ εἰς κρίμα, ἣ εἰς
κατάκριμα.

EYXH I”.
‘loavvou τοῦ Xpucoorépou.

Κύριε ὁ Θεός μου, οἶδα ὅτι οὐκ εἰμὶ ἄξιος,

οὐδὲ ἱἱκανός, ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς
τοῦ οἴκον τῆς ψυχῆς, διότι ὅλη ἔρημος καὶ
καταπεσοῦσά ἐστι, καὶ οὐκ ἔχεις παρ᾽ ἐμοὶ
τύπον ἄξιον τοῦ κλῖναι τὴν κεφαλήν. ᾿Αλλ’
ὡς ἐξ ὕψους be ἡμᾶς ἐταπείνωσας σεαυτόν,
συμμετρίασον. καὶ νῦν τῇ ταπεινώσει μου. Καὶ
ὡς κατεδέξω ἐν σπηλαίῳ καὶ φάτνῃ ἀλόγων
ἀνακλιθῆναι, οὕτωτ saibedae καὶ ἐν τῇ φάτνῃ
 2=—269—

me, the sinner, but deal with me according

to Thy Mercy, and let these Holy Things be
for me unto healing and purification and
enlightenment and protection and salvation
and sanctification of soul and body; unto
the turning away of all evil practice and
imaginings and diabolical activity working
secretly in my members; unto love and
courage towards Thee; unto reformation of
life and security ; unto the increase of virtue
and to perfectness ; unto fulfilment of com-
mandments ; unto fellowship with the Holy
Spirit; unto provision for eternal life and
unto an acceptable defence at Thine awful
Tribunal; not unto judgement nor unto
condemnation.

(3) St. John Chrysostom,

I know, O Lord my God, that I am not

worthy nor sufficient that Thou shouldest
come under the roof of the house of my soul,
for all is desolate and ruinous and Thou hast
not with mea place worthy to lay Thy Head.
But as from the Highest Place Thou didst
for us humble Thyself, submit now to my
humility, and as Thou didst consent to lie
in the cave and in the manger of dumb beasts,
 -270-

τῆς ἀλόγου μου ψυχῆς, καὶ ἐν τῷ ἐσπιλωμένῳ

μου σώματι εἰσελθεῖν. Καὶ ὡς οὐκ ἀπηξίωσας
εἰσελθεῖν, καὶ συνδειπνῆσαι ἁμαρτωλοῖς, ἐν
τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ, | οὕτω κατάδεξαι
εἰσελθεῖν καὶ εἰς τὸν οἶκον τῆς τατεινῆς μου
ψυχῆς, Τοῦ λεπροῦ καὶ ἁμαρτωλοῦ. Καὶ ὡς
οὐκ ἀπώσω τὴν ὁμοίαν μοι Πόρνην καὶ ἅμαρ-
τωλόν, προσερχομένην καὶ ἁπτομένην σον,
οὕτω σπλαγχνίσθητι καὶ ἐπ᾽ ἐμοὶ τῷ ἀμαρ-
τωλῷ, προσερχομένῳ καὶ ἁπτομένῳ σου" ἀλλὰ
γενέσθω μοι ὃ ἄνθραξ τοῦ παναγίου σου
Σώματος, καὶ τοῦ τιμίου σου Αἴματος, εἰς
ἁ ᾿ασμὸν καὶ φωτισμὸν καὶ ῥῶσιν τῆς
ταπεινῆς μου ψυχῆς καὶ τοῦ σώματος" εἰς
κουφισμὸν τοῦ βάρους τῶν πολλῶν μου πλημ-
μελημάτων. εἰς φυλακτήριον πάσης διαβολικῆς
ἐνεργείας: εἰς ἀποτροπὴν καὶ ἐμπόδιον τῆς
φαύλης μου καὶ πονηρᾶς συνηθείας " εἰς ἀπονέ-
κρωσιν τῶν παθῶν: εἰς περιποίησιν τῶν
ἐντολῶν σον" εἰς προσθήκην τῆς θείας σον
χάριτος, καὶ τῆς σῆς βασιλείας οἰκείωσιν: Οὐ
γὰρ ὡς καταφρονῶν πῤοσέρχομαί μοι, Χριστὲ
ὁ Θεύς, ἀλλ᾽ ὡς θαρῥῶν τῇ ἀφάτῳ cov ἀγα-
θότητι" καὶ ive. μή, ἐπιπολὺ ἀφιστάμενος τῆς
κοινωνίας gov, θηριάλωτος ὑπὸ τοῦ νοητοῦ
λύκου γένωμαι. Διὸ δέομαί σου, ὡς μόνος ὧν
ἅγιος, Δέσποτα, ἁγίασόν μου τὴν ψυχὴν καὶ τὸ
σῶμα, τὸν νοῦν καὶ τὴν καρδίαν, τοὺς νεφροὺς
καὶ τὰ σπλάγχνα, καὶ ὅλον με ἀνακαίνισον, καὶ
ρίζωσον τὸν φόβον σου ἐν τοῖς μέλεσί μού, καὶ,
 -27-.--

so now consent also to enter in to the manger

of my dumb soul and into my defiled body.
And as Thou didst not deem it unfitting that
Thou shouldst enter and dine with sinners in
the house of Simon the Leper, so consent also
to enter into the house of my humble soul,
though it be that of a leper and of a sinner.
And as Thou didst not repel that woman who
was a sinner when she approached to touch
Thee, so also be compassionate even with
me the sinner who approacheth to touch
Thee, and let the live Coal of Thy most holy
Body and of Thy precious Blood be unto me
for sanctification and enlightenment and
strengthening of my humble soul and body;
for a relief from the burden of my many
iniquities ; for a protectio.: from all diabolical
practices ; for a restraint and a check against
my evil and wicked way of life ; for a morti-
fication of passions ; for the fulfilment of Thy
commandments; for the assistance of Thy
divine grace, and for the advancement of Thy
Kingdom. Since not carelessly do I draw
near to Thee, O Christ my God, but as taking
courage from Thine ineffable goodness ; and
that I may not by long abstaining from Thy
Communion become a prey to spiritual
enemies. Wherefore I beseech Thee, O
Master, Who alone art holy, sanctify my soul
 —272—

τὸν ἁγιασμόν σον ἀνεξάλειπτον dr ἐμοῦ ποί-

ῃσον. Καὶ γενοῦ μοι βοηθὸς καὶ ἀντιλήπτωρ,
κυβερνῶν ἐν εἰρήνῃ τὴν ζωὴν μου, καταξιῶν
με καὶ τῆς ἐκ δεξιῶν σου παραστάσεως μετὰ
τῶν ᾿Αγίων σον" εὐχαῖς καὶ πρεσβείαις τῆς
παναχράντου σου Μητρός, τῶν didwy gov
λειτουργῶν, καὶ ἀχράντων Δυνάμεων, καὶ
πάντων τῶν ᾿Αγίων, τῶν ἀπ᾽ αἰῶνος σοι
εὐαρεστησάντων. ᾿Αμήν.

EYXH A’.
Ἰωάννου τοῦ Χρυσοοτόμου.

Οὐκ εἰμὲ ἱκανός, Δέσποτα Κύριε, ἵνα εἰσέλ-

ὑπὸ τὴν στέγην τῆς ψυχῆς μου, ἀλλ'
ἐπειδὴ βούλει ov, ὡς φιλάνθρωπος οἰκεῖν ἐν
2 A ΄ ΄ « ΄ > a ’

ἐμοί, θαῤῥῶν προσέρχομαι. Κελεύεις, ἀνα-

πετάσω τὰς πύλας, ἃς σὺ μόνος ἐδημιούργησας,
καὶ εἰσέρχῃ μετὰ φιλανθρωπίας, ὡςπέφυκας:
εἰσέρχῃ. καὶ φωτίζεις τὸν ἐσκοτισμένον μου
λογισμόν Πιστεύω, ὡς τοῦτο ποιήσεις" οὐ
yap ἸΠόρνην προσελθοῦσάν σοι pera δακρύων
J , ~

ἀπέφυγες,
pay
οὐδὲ
a9
Τελώνην
,
ἀπεβάλον
> ΄
μετανοή-Ψ
σαντα, οὐδὲ Λῃστὴν ἐπιγνόντα τὴν βασιλείαν
σου ἀπεδίωξας, οὐδὲ διώκτην μετανοήσαντα
κατέλιπες, ὃ ἦν -ἀλλὰ τοὺς ὑπὸ τῆς μετανοίας
 -273--

and body and mind and heart, my reins and

my affections, and do Thou renew me wholly.
Implant the fear of Thee in my members and
imprint the mark of Thy Holiness upon me.
Be to me also a help and succour, ‘and control
my life in peace, and make me worthy to be
placed on Thy Right Hand with Thy Saints ;
through the prayers and supplications of Thine
all-pure mother, of Thine Angelic servitors,
of the holy Powers and of all Thy Saints Who
have ever been well-pleasing to Thee. Amen.

(4) St. John Chrysostom.

I am not sufficient, O Master and Lord,
that Thou shouldest enter in under the roof
of my soul, but since Thou in Thy love willest
to dwell in me I take courage and approach.
Thou commandest; I will open wide the
doors, which Thou alone didst create, that ἡ
Thou mayest enter in with compassion as is
Thy nature; that Thou mayest enter in and
enlighten my darkened reason. I believe
that Thou wilt do this, for Thou didst not flee
away from the sinful woman when with tears
she came near to Thee, neither rejectedst
Thou the Publican who repented, neither
didst Thou cast away the Thief who confessed
Thy Kingdom, neither didst Thou leave the
repentant persecutor to himself, but all those
 -274-

σοι προσαχθέντας, ἅπαντας ἐν τῷ χορῷ τῶν

σῶν φίλων κατέταξας, ὁ “μόνος ὑπάρχων
εὐλογημένος πάντοτε, νῦν, καὶ εἰς τοὺς ἀπεράν-
τους αἰῶνας. ᾿Αμήν.

EYXH Ε΄.
""ωάννου τοῦ Χρυσοστόμου.

Κύριε Ἰησοῦ Χριστέ, 6 Θεός μου, ἄνες,

ἄφες, ἱλάσθητι καὶ συγχώρησόν μοι τῷ ἁμαρ-
τωλῷ καὶ ἀχρείῳ καὶ ἀναξίῳ δούλῳ σον τὰ

πταίσματα, καὶ πλημμελήματα, καὶ παρα-

πτώματά μου, ὅσα ἐκ νεότητός μον μέχρι τῆς
παρούσης ἡμέρας καὶ ὥρας ἥμαρτον, εἴτε ἐν
γνώσει καὶ ἀγνοίᾳ, εἴτε ἐν λόγοις, ἢ ἔργοις
ἢ ἐνθυμήμασιν, ἢ διανοήμασι, καὶ ἐπιτη-
δεύμασι, καὶ πάσαις μου ταῖς αἰσθήσεσι.
Καὶ τῇ πρεσβείᾳ τῆς ἀσπόρως κυησάσης
ν aA , iol ‘ ,΄

σε παναχράντον καὶ ἀειπαρθένου Μαρίας

τῆς Μητρός σου, τῆς μόνης ἀκαταισχύντου
ἐλπίδος, καὶ προστασίας, καὶ σωτηρίας μου,
καταξίωσόν με ἀκατακρίτως μεταλαβεῖν τῶν
ἀχράντων, καὶ ἀθανάτων, καὶ ζωοποιῶν καὶ
φρικτῶν Μυστηρίων σου, εἰς ἄφεσιν ἁμαρτιῶν,
ἁ
καὶ εἰς ζωὴν αἰώνιον᾽ εἰς ἁγιασμόν, καὶ φωτι-
σμόν͵, καὶ ῥώμην, καὶ ἴασιν, καὶ ὑγείαν ψυχῆς
τε καὶ σώματος" καὶ εἰς ἐξάλειψιν καὶ παντελῇ
ἀφανισμὸν τῶν πονηρῶν μου λογισμῶν, καὶ
ἐνθυμήτεων, καὶ προλήψεων, καὶ νυκτερινῶν
 -275-

who had been brought to Thee by repentance

Thou didst set in the company of Thy friends,
O Thou Who alone art blessed, always, and
unto countless Ages. Amen.

(5) St. John Chrysostom,

O Lord Jesus Christ my God, remit, forgive,

absolve and pardon the offences and iniqui-
ties and transgressions which I Thy sinful, —
_unprofitable and unworthy servant have
committed from my youth, up to the
present day and hour, whether in knowledge
or ignorance, whether by words or deeds or
intentions or thoughts, and whether by hebit
or through any of my senses. And by the
supplication of her who in purity conceived
Thee, the All-pure and ever-Virgin Mary Thy
Mother, the only hope which maketh not
ashamed, and my protection and salvation,
do Thou make me worthy without condem-
nation to receive Thy pure, immortal, life-
giving and fearful mysteries, unto the for-
giveness of sins and unto eternal Life. May
they be for sanctification and enlightenment
and strength and healing and health of soul
and body, and unto the blotting out and com-
plete destruction of my evil reasonings and
intentions and prejudices and nocturnal
 -276.-

φαντασιῶν τῶν σκοτεινῶν καὶ πονηρῶν πνευ-

μάτων. Ὅτι σοῦ ἐστιν n βασιλεία, καὶ ἡ
δύναμις, καὶ ἡ δόξα, καὶ ἡ τιμή, καὶ ἡ προσ-
κύνησις, σὺν τῷ Πατρί, καὶ τῷ ἁγίῳ Πνεύματι,
νῦν, καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.
᾿Αμήν.

EYXH ΣΤ΄.
᾿Ιωάννου τοῦ Δαμαυσκηγνού,

Δέσποτα Κύριε Ἰησοῦ Χριστέ, ὁ Θεὸς

ἡμῶν, ὁ μόνος ἔχων ἐξουσίαν ἀνθρώποις ἀφιέ-
ἣν a « ΄ " > ΄ 3 ΄ > ’

vat ἁμαρτίας, ὡς βγάθὺς καὶ φιλάνθρωπος,

« , « > Ἁ Ν a

πάριδέ μοι πάντα τὰ ἐν γνώσει καὶ ἀγνοίᾳ

πταίσματα, καὶ ἀξίωσόν με ἀκατακρίτως μετα-
λαβεῖν τῶν θείων καὶ ἐνδόξων καὶ ἀχράντων
καὶ ζωοποιῶν σου Μυστηρίων, μὴ εἰς κόλασιν,
μὴ εἰς προσθήκην ἁμαρτιῶν,
ἁ ἀλλ᾽ εἰς καθαρι-
σμόν, καὶ ἁγιασμόν, καὶ ἀῤῥαβῶνα τῆς μελ-
λούσης ζωῆς καὶ βασιλείας, εἰς τεῖχος καὶ
βοήθειαν καὶ ἀνατροπὴν τῶν ἐναντίων καὶ εἰς
ἐξάλειψιν τῶν πολλῶν μου πλημμελημάτων.
Σὺ γαρ εἶ Θεὸς ἐλέους, καὶ οἰκτιρμῶν, καὶ
φιλανθρωπίας, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν,
ἀ
σὺν τῷ Πατρί, καὶ τῷ ἁγίῳ Πνεύματι, νῦν,
καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Αμήν.
 -277.-

phantoms of dark and evil spirits. For Thine

is the kingdom and the power and the glory
and the honour and the worship with the
Father and the Holy Spirit now and for ever
and unto the Ages of the Ages. Amen.

(6) St. John Damascene.

O Master and Lord Jesus Christ our God,
Who alone hast authority to take away sin
from mankind, do Thou as righteous and
merciful remit all my offences, whether com-
mitted with knowledge or in ignorance, and
make me worthy to receive without condem-
nation Thy divine, glorious, pure, and life-
giving mysteries, not unto punishment nor
unto the increase of sins, but unto purifica-
tion and sanctification and as a pledge of the
life and kingdom to come, as a defence and
help and also as a destruction of enemies and
unto the blotting out of my many iniquities.
For Thou, O God, art merciful and gracious
and full of compassion, and to Thee we
ascribe glory with the Father and the Holy
Spirit, now and for ever and unto the Ages
of the Ages. Amen.
 -278.-.-

EYXH Z' TOY AYTOY

H MAAAON ΣΥΜΕΩΝ TOY N. OEOAOTOY
A πὸ ρυπαρῶν χειλέων,
ἀπὸ ὀδελυρὰς καρδίας,
ἀπὸ ἀκαθάρτου γλώττης,
ἐκ ψυχῆς ἐρρυπωμένης,
δέξαι δέησιν, Χριστέ pou"
καὶ μή παρωσάμενός μου
μὴ τοὺς λόγους, μὴ τοὺς τρόπους,
μηδὲ τὴν ἀναισχυντίαν,
δός μοι παρρησία λέγειν
ἃ θεθούλευμαι, Χριστέ pou’
μᾶλλον δὲ καὶ δίδαξόν με,
τὶ με δεῖ ποιεῖν καὶ λέγειν.
“Hpaptov ὑπὲρ τὴν πόρνην,
ἥ, μαθοῦσα ποῦ κατάγεις,
μύρον ἐξωνησαμένη
ἦλθε τολμηρῶς ἀλεῖψαι
σοῦ τοὺς πόδας τοῦ Χριστοῦ μου,
τοῦ Δεσπότου, καὶ Θεοῦ μου.
Ὡς ἐκείνην οὐκ ἀπώσω
προσελθοῦσαν ἐκ καρδίας,
μηδ᾽ ἐμὲ ὀδελύξῃ, Λόγε"
σοὺς δὲ πάρεσχὲ μοι πόδας
καὶ κρατῆσαι, καὶ φιλῆσαι,
καὶ τῷ ρείθρῳ τῶν δακρύων,
ὡς πολυτιμήτῳ μύρῳ,
τούτους τολμηρῶς ἀλεῖψαι.
Πλῦνόν με τοῖς δάκρυσί μου,
κάθαρον αὐτοῖς με, Λόγε.
 —279—

A Prayer or SIMEON, THE New THEOLOGOS

Though my lips witn sin are filthy,

Though my heart is foul with evil,
Though my tongue is all uncleanness,
Though my soul with dirt is blackened,—
Yet, dear Christ, accept my pleading.

O despise not me, I pray thee,

Nor my words so poorly chosen,
As I come with shameless boldness:
But, my Christ, let me with freedom
Tell to thee my heart’s intention.

No: I cannot: thou must teach me

What to do and what to utter.

I confess myself a sinner

Worse than that poor Fallen Woman,
Who had learned where thou wast staying,
And with myrrh which love had purchased
Laved thy Feet, O Christ, my Master
And my God, not lacking boldness.

And as she was not rejected

When with all her heart she sought thee,
Shun not me, O Word, with loathing.

Nay: let me, like her, approach thee

To embrace thy Feet and kiss them,
And to dare to lave them, spending
Streaming tears which thou canst waken
And accept as myrrh most previous.
 —280-

"Ages καὶ τὰ πταίσματά pou"

καὶ συγγνώμην πάρεσχέ μοι.
Οἶδας τῶν κακῶν τὸ πλῆθος,
οἶδας καὶ τὰ τραύματά μου,
καὶ τοὺς μώλωπας ὁρᾷς pou’
ἀλλὰ καὶ τὴν πίστιν οἶδας,
καὶ τὴν προθυμίαν ὀλέπεις,
καὶ τοὺς στεναγμοὺς ἀκούεις.
Οὐ λανθάνει σε, Θεέ μου,
ποιητά μου, λυτρωτά μου,
οὐδὲ σταλαγμὸς δακρύων,
οὐδὲ σταλαγμοῦ τι μέρος.
Τὸ μὲν ἀκατέργαστόν μου
ἔγνωσαν οἱ ὀφθαλμοί cou’
ἐπὶ τὸ Θιθλίον δέ σου
καὶ τὰ μήπω πεπραγμένα
γεγραμμένα σοι τυγχάνει.
Ἴδε τὴν ταπείνωσίν μου,
ἴδε μου τὸν κόπον, ὅσος !
καὶ τὰς ἁμαρτίας πάσας
ἄφες μοι, Θεὲ τῶν ὅλων᾽
ἵνα, καθαρᾷ καρδίᾳ,
περιτρόμῳ διανοίᾳ
καὶ ψυχῇ συντετριμμένῃ,
‘TOV. ἀχράντων GOL μετάσχω
καὶ πανάγνων Μυστηρίων,
οἷς ζωοῦται καὶ θεοῦται
πᾶς ὁ τρώγων σε καὶ πίνων
ἐξ εἰλικρινοῦς καρδίας.
Σὺ γὰρ εἶπας, Δέσποτά pou’
Πᾶς ὁ τρώγων μου τὴν Σάρκα
 --2ϑϑ--.

Wash me with the tears thou grantest,

Word of God, and with them cleanse me;
Grant remission of my stumblings,
And bestow on me forgiveness,
All my many ills thou knowest;
All my wounds thou knowest also;
And my bruises thou beholdest.
But my faith thou knowest likewise;
And my zeal thine eye beholdeth,
And my groanings too thou hearest.
Not by thee is left unnoticed,
God my Maker and Redeemer,
Any tear though singly falling,
Nor of single tears one fraction.
With thine eyes hast thou beheld me,
And hast learned mine imperfection.
~ On the Book of thy remembrance
Can be seen, inscribed already,
Even deeds not yet committed.
Look on me abased before thee;
See the soreness of my grieving;
And, O God of All, forgive me
All my manifold transgressions:
That a heart washed clean of evil
And a mind with awe atremble
And a spirit of contrition
I may bring to this partaking
Of thy pure and holy Mystries,
Which impart both life and godship
Unto all whose hearts sincerely
Long to eat thee and to drink thee.
 -.282..-

πίνων δέ μου καὶ τὸ Αἷμα,

ἐν ἐμοὶ μὲν οὗτος μένει,
ἐν αὐτῷ δ᾽ ἐγὼ τυγχάνω.
᾿Αληθὴς ὁ λόγος πάντως
τοῦ Δεσπότου καὶ Θεοῦ pou"
τῶν γὰρ θείων ὁ μετέχων
καὶ θεοποιῶν χαρίτων
οὔμενουν, οὐκ ἔστι μόνος,
ἀλλὰ μετὰ σοῦ, Χριστέ μου,
Τοῦ φωτὸς τοῦ τρισηλίου,
τοῦ φωτίζοντος τὸν κόσμον.
“Iva γοῦν μὴ μόνος μένω,
δίχα σοῦ τοῦ Ζωοδότου,
τῆς πνοῆς μου, τῆς ζωῆς μου,
τοῦ ἀγαλλιάματός μου,
τῆς τοῦ κόσμου σωτηρίας,
διὰ τοῦτό σοι προσῆλθον,.
ὡς ὁρᾷς, μετὰ δακρύων
καὶ ψυχῆς συντετριμμένης,
λύτρον τῶν ἐμῶν πταισμάτων
ἱκετεύων τοῦ λαθεῖν με,
καὶ τῶν σῶν ζωοπαρόχων
καὶ ἀμέμπτων Μυστηρίων.
μετασχεῖν ἀκατακρίτως"
ἵνα μείνῃς, καθὼς εἶπας,
μετ᾽ ἐμοῦ τοῦ τρισαθλίου"
ἵνα μή, χωρὶς εὑρών με
τῆς σῆς χάριτος, ὁ πλάνος
ἀφαρπάσῃ με δολίως,
καὶ πλανήσας ἀπαγάγῃ
τῶν θεοποιῶν σου λόγων.
 —283— -

For thou saidest, O my Master,

“Everyone that eats my Body,
And receives my Blood to drink it,
He shall be in me for ever;
And in him shall I be also.”
Perfect truth, my God and Master,
Is that word by thee once spoken:
For whoever shares thy graces
Which divinely bring us godship,
Surely he is lone no longer
But with thee, my Christ, abideth—
Radiant Light of Triple Daystar,
On the world with splendor shining.
And that I may not live lonely
And apart from Thee, Lifegiver—
Thou art breath to me, and living;
Thou for me art all my gladness;
For the world art thou Salvation—
I have therefore come to seek thee.
See the tears which thou hast wakened,
And my spirit of contrition.
I implore thee, that art Ransom
Of my stumblings, to accept me
And to let me be partaker
Of thy quick’ning blameless Myst’ries,
And not suffer condemnation.
Bide with me, as thou didst promise;
In my wretchedness protect me:
So that never that Deceiver—
Having found me undefended
By thy grace—may seize upon me
With his wiles, to snare and coax me
From thy words which make me godlike.
 -284..

Διὰ τοῦτό σοι προσπίπτω,

καὶ θερμῶς ἀναθοῶ co
“Qc τὸν ἼΑσωτον ἐδέξω
καὶ τὴν Πόρνην προσελθοῦσαν,
οὕτω δέξαι με τὸν πόρνον
καὶ τὸν ἄσωτον, οἰκτίρμον,
ἐν ψυχῆ συντετριμμένῃ,
νῦν με προσερχόμενόν σοι.
OlSa, Σῶὥτερ, ὅτι ἄλλος,
ὡς ἐγώ, οὐκ ἕπταισέ σοι,
οὐδὲ ἔπραξε τὰς πράξεις,
ἃς ἐγὼ κατειργασάμην.
᾿Αλλὰ τοῦτο πάλιν οἶδα,
ὡς οὐ μέγεθος πταισμάτων,
οὐχ ἁμαρτημάτων πλῆθος
ὑπερθαίνει τοῦ Θεοῦ μου
τὴν πολλὴν μακροθυμίαν
καὶ φιλανθρωπίαν ἄκραν᾽
ἀλλ᾽ ἐλαίῳ συμπαθείας,
τοὺς θερμῶς μετανοοῦντας,
καὶ καθαίρεις καὶ λαμπρύνεις
καὶ φωτὸς ποιεῖς μετόχους,
κοινωνοὺς θεότητός σου
ἐργαζόμενος ἀφθόνως"
καί, τὸ ξένον καὶ ᾿Αγγέλοις
καὶ ἀνθρώπων διανοίαις,
ὁμιλεῖ αὐτοῖς πολλάκις,
ὥσπερ φίλοις σου γνησίοις.
Ταῦτα τολμηρὸν ποιεῖ με,
ταῦτά pe πτεροῖ, Χριστέ pou"
καὶ θαρρῶν ταῖς σαῖς πλουσίαις
 -285--

Therefore I fall down before thee,

And with fervor call upon thee:
As the Prodigal was welcome,
And the Woman who approached thee,
So in mercy also welcome
Me, a prodigal and sinner.
For behold I now approach thee,
Humble and contrite of spirit.
Savior, well I know that no one
Has offended more by stumbling
Than have I; and that no other
Did such deeds as I committed.
But to set against this knowledge
Other knowledge have I also:
Not the number of offenses,
Nor the greatness of my sinning,
Can surpass my God’s forbearance
And the height of his compassion.
Yea, by mercy of thy kindness
Thou dost cleanse and render shining
All who warmly turn repentant:
Thine own Light bestowing on them,
And communion of thy Godhead,
Working with a love ungrudging.
And—a marvel for the Angels
And for human understanding—
Thou hast converse with them often,
As one does when friends are trusted.
These are thoughts which give me boldnes:
O my Christ, and wings for soaring.
And encouraged by the riches
Of thy benefactions towards us,
With rejoicing yet with trembling,
 -286-

πρὸς ἡμᾶς εὐεργεσίαις,

χαίρων τε καὶ τρέμων ἅμα
τοῦ πυρὸς μεταλαμϑάνω,
χόρτος ὦν, καί, ξένον θαῦμα!
δροσιζόμενος ἀφράστως,
ὡσπεροῦν ἡ θάτος πάλαι,
ἡ ἀφλέκτως καιομένη.
Τοίνυν, εὐχαρίστῳ γνώμῃ,
εὐχαρίστῳ δὲ καρδίᾳ,
εὐχαρίστοις μέλεσί μου
τῆς ψυχῆς καὶ τῆς σαρκός μου,
προσκυνῶ καὶ μεγαλύνω
καὶ δοξάζω σε, Θεέ μου,
ὡς εὐλογημένον ὄντα,
νῦν τε καὶ εἰς τοὺς αἰῶνας.

EYXH Η΄.
Συμεὼν τοῦ μεταφραστοῦ.

ο Ὁ μόνος καθαρὸς καὶ ἀκήρατος Κύριος, 6

δι οἶκτον φιλανθρωπίας ἀνεκδιήγητον τὸ
ἡμέτερον ὅλον προσλαβόμενος φύραμα, ἐκ
τῶν ἁγνῶν καὶ παρθενικῶν αἱμάτων τῆς ὑπερ-᾿
 -287.-

Of thy Fire am I partaker,

Though but straw: and—how amazing!—
Sprinkled with thy dew from heaven
I am like that Bush the Prophet
Saw, which unconsumed was burning.
Wherefore with a mind most grateful,
And a heart most grateful also,
And with thanks in all the members
Of my soul and of my hody,
I adore and magnify thee,
O my God, and glorify thee,
And acclaim thee as most blessed
Now and always and for ever.

(8) Simeon the Translator.

O Thou, the only pure and sinless Lord,
Who didst through Thine ineffable pity and
compassion assume the whole of our mixed
nature through the pure and virgin substance
 -288.-
φυῶς κυησάσης σε, Πνεύματος θείου ἐπελεύσει
καὶ εὐδοκίᾳ Πατρὸς ἀϊδίου, Χριστὲ Ἰησοῦ,
σοφία Θεοῦ, καὶ εἰρήνη, καὶ δύναμις" ὁ τῷ
προσλήμματί σου τὰ ζωοποιὰ καὶ σωτήρια
πάθη καταδεξάμενος, τὸν Σταυρόν, τοὺς Ἥλους,
τὴν Λόγχην, τὸν Θάνατον, νέκρωσόν pov Ta
ψυχοφθόρα πάθη τοῦ σώματος. Ὁ τῇ ταφῇ
σου τὰ τοῦ “Abdou σκυλεύσας βασίλεια,
θάψον μου διὰ τῶν ἀγαθῶν λογισμῶν τὰ
πονηρὰ διαβούλια καὶ τὰ τῆς πονηρίας
πνεύματα διασκέδασον. Ὁ τῇ τριημέρῳ σον
καὶ ζωηφόρῳ ᾿Αναστάσει τὸν πεπτωκότα Προ-
πάτορα ἀναστήσας, ἀνάστησόν με τῇ ἁμαρτίᾳ
κατολισθήσαντα, τρόπους μοι μετανοίας ὑποτι-
θέμενος. Ὁ τῇ. ἐνδόξῳ σου ᾿Αναλήψει τῆς
σαρκὸς θεώσας τὸ πρόσλημμα, καὶ τοῦτο τῇ
δεξιᾷ καθέδρᾳ τιμήσας τοῦ Πατρός, ἀξίωσόν
με διὰ τῆς τῶν ἁγίων σου Μυστηρίων μετα-
λήψεως, τῆς δεξιᾶς μερίδος τῶν σωζομένων
τυχεῖν. Ὁ τῇ ἐπιδημίᾳ τοῦ παρακλήτου
Πνεύματος σκεύη τίμια τοὺς ἱερούς σου
Μαθητὰς ἐργασάμενος, δοχεῖον κἀμὲ τῆς
αὐτοῦῦ ἀνάδειξον ἐπελεύσεως. O μέλλων πάλιν
ἔρχεσθαι κρῖναι τὴν οἰκουμένην ἐν δικαιοσύνῃ
εὐδόκησον κἀμὲ προὐπαντῆσαί σοι ἐν νεφέλαιις
τῷ ποιητῇ καὶ πλάστῃ μον σὺν πᾶσι τοῖς
᾿Αγίοις gov: ἵνα ἀτελευτήτως δοξολογῶ καὶ
 -289--

of her who marvellously conceived Thee, by

the coming of the Divine Spirit and by the
will of the Eternal Father ; Thou, O Christ
Jesus, Wisdom and Peace and Power of God,
Who in Thine assumption of our nature didst
suffer Thy life-giving and saving Passion—
the Cross, the Nails, the Spear, and Death
itself—do Thou mortify all the deadly pas-
sions of my body. Thou, Who in Thy burial
didst spoil the dominions of Hades, bury
with righteous thoughts my evil schemes and
scatter the spirits of wickedness. Thou, Who
by Thy life-giving Resurrection on the third
day didst raise up our fallen first Parent, raise
up me also sunk down in sin and do Thou
set before me the ways of repentance. Thou,
Who by Thy glorious Ascension didst deify
our nature which Thou hadst assumed and
didst honour it in Thy Session at the right
hand of the Father, make me worthy, by
partaking of Thy Holy Mysteries to be found
among those who are saved and upon Thy
right Hand. Thou, Who by the coming of
the Spirit, the Comforter, didst make Thy
holy disciples worthy vessels, make me also
a recipient for His coming. Thou, Who
shalt come again to judge the world in
righteousness, grant also to me to meet Thee
in the clouds, my Maker and my Creator, with
 -290-

ἀνυμνῶ σε, σὺν τῷ ἀνάρχῳ σου Πατρί, καὶ τῷ

παναγίῳ, καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύ-
ματι, viv, καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν
αἰώνων. ᾿Αμήν.

EYXH Θ΄.
᾿ωάννου τοῦ Δαμαδκηνοῦ.

Πρὸ τῶν θυρῶν τοῦ Ναοῦ σου παρέστηκα,

καὶ τῶν δεινῶν λογισμῶν οὐκ ἀφίσταμαι"
ἀλλὰ σύ, ΧριστὲὁΘεός, ὁΤελώνην δικαιώσας,
καὶ Χαναναίαν ἐλεήσας, καὶ τῷ Ληστῇ Παρα-
δείσου πύλας ἀνοίξας, ἄνοιξόν μοι τὰασπλάγχνα
τῆς φιλανθρωπίας. σου, καὶ δέξαι με προσ-
ἀρχόμενον καὶ ἁπτόμενόν σου, ὡς τὴν Αἱμόῤ-
ῥουν καὶ τὴν Πόρνην" ἡ μὲν γὰρ τοῦ
κρασπέδου σου ἁψαμένη, εὐχερῶς τὴν ἴασιν
ἔλαβεν, ἡ δὲ τοὺς σοὺς ἀχράντους πόδας
κρατήσασα, κα λύσιν τῶν ἁμαρτημάτων
éxopigaro. δὲ ὁ ἐλεεινός, ὅλον σου τὸ
Σῶμα τολμῶν ἘΝ μή καταφλεχθείην,
ἀλλὰ δέξαι με, ὥσπερ ἐκείνας, καὶ φώτισόν
μου τὰ τῆς Ψυχῆς αἰσθητήρια, καταφλέγων
μον τὰ τῆς ἁμαρτίας ἐγκλήματα' πρεσβείαις
τῆς ἀσπόρως τεκούσης σε, καὶ τῶν ἐπουρανίων
Δυνάμεων᾽ ὅὅτι εὐλογητὸς εἶ, εἰς τοὺς αἰῶνας
τῶν αἰώνων. ᾿Αμήν.
 -291-

all Thy Saints that to everlasting I may

glorify and praise Thee with Thine eternal
Father and Thine All-holy, righteous, and
life-giving Spirit now and for ever and from
all Ages to all Ages. Amen.
(9) St. John Damascene.

I stand before the doors of Thy Sanctuary,

yet I do not put away from me my hurtful
thoughts ; but Thou, O Christ our God, Who
didst justify the Publican, and have mercy
upon the Canaanitish woman, and open the
gates of Paradise to the Thief, open also unto
me the bounty of Thy compassion, and as I
approach to touch Thee, receive me, even as
the Harlot and the Woman with the issue of
blood. For the one by the mere touch of the
hem of Thy garment was healed, and the
other by clasping Thy sacred feet obtained
release from her sins.
And I, in my pitiableness, dare to receive ©
Thy whole Body; let me not, therefore, be
seared as by flame, but receive me even as
these ; enlighten the senses of my soul, and
purge as with fire the stains of my sins:
through the intercessions of her, who in
purity bore Thee, and of the heavenly Powers;
for Thou art blessed from all Ages to all Ages.
Amen.
 -292-
Κατὰ τὴν στιγμὴν τῆς Μεταλήψεως
EYXH Γ΄.
‘lwavvou τοῦ Χρυσοστόμου.

Πιστεύω, Κύριε, καὶ ὁμολογῶ, ὅτι σὺ εἶ

ἀληθῶς ὁ Χριστός, ὁ Ὑἱὸς τοῦ Θεοῦ τοῦ
ζῶντος, ὁ ἐλθὼν εἰς τὸν κόσμον ἁμαρτωλοὺς
σῶσαι, ὧν πρῶτός εἶμι ἐγώ. Ἔτι πιστεύω,
ὅτι τοῦτο αὐτό ἐστι τὸ ἄχραντον Σῶμά σου,
καὶ τοῦτο αὐτό ἐστι τὸ τίμιον Αἷμά σου.
Δέομαι οὖν σον: ᾿Ελέησόν με, καὶ συγ-
χώρησόν μοι τὰ παραπτώματά μου, τὰ ἑκούσια
καὶ τὰ ἀκούσια, τὰ ἐν λόγῳ, τὰ ἐν ἔργῳ,
τὰ ἐν γνώσει καὶ ἀγνοίᾳ: καί ἀξίωσόν pe
ἀκατακρίτως μετασχεῖν τῶν ἀχράντων σου
Μυστηρίων, εἰς ἄφεσιν ἁμαρτιῶν, καὶ εἰς
ζωὴν αἰώνιον. ᾿Αμήν.

"ἀπερχόμενος δὲ μεταλαδεῖν, λέγε τοὺς παρόν-

τας στίχους:

"180d βαδίζω πρὸς θείαν Κοινωνίαν.

Πλαστουργέ, μὴ φλέξῃς με τῇ μετουσίᾳ"
Πὺρ γὰρ ὑπάρχεις τοὺς ἀναξίους φλέγον"
᾿Αλλ᾽ οὖν κάθαρον ἐκ πάσης με κηλῖδος.

Εἴτα:

Tov Δείπνου Gov τοῦ μυστικοῦ, σήμερον Υἱὲ

Θεοῦ, κοινωνόν με παράλαβε" οὐ μὴ γὰρ τοῖς
 -293-

Prayers at Communion time

{10) St. John Chrysostom.

I believe, O Lord, and confess that Thou
art verily the Christ, the Son of the Living
God, Who didst come into the world to save
sinners, of whom I am the chief. Also I
believe that This is Thy Sacred Body and
This Thy Precious Blood. Therefore I pray
Thee, have mercy upon me and pardon my
transgressions, voluntary and involuntary, in
word and in deed, both known and unknown,
and make me fit worthily to partake of Thy
Sacred Mysteries, unto the remission of sins
and unto Life Everlasting. Amen.

On coming near to receive Holy Communion repeat

the following lines:

Behold, I approach for Holy Communion,

O Creator, burn me not as I partake,
For Thou art Fire which burns the unworthy,
Wherefore do Thou cleance me from every stain,

Then—
Receive me to-day, O Son of God, as a
partaker of Thy Mystic Feast ; for I will not
 -294-:

ἐχθροῖς σου τὸ Μυστήριον εἴπω" οὐ φίλημά

σοι δώσ, καθάπερ ὁ ᾿Ιούδας: ἀλλ᾽ ὡς ὁ
Λῃστὴς ὁμολογῶ σοι: Μνήσθητί μου Κύριε,
ὅταν ἔλθῃς ἐν τῇ Βασιλείᾳ σου.

Καὶ τοὺς οτίχους τούτους:

Θεουργὸν Αἷμα Φρίξον, Ἄνθρωπε, βλέπων"

᾿Ανθμαξ γάρ ἐστι τοὺς ἀναξίους φλέγων.
Θεοῦ τὸ Σῶμα, καὶ θεοῖ με, καὶ τρέφει"
Θεοῖ τὸ πνεῦμα, τὸν δὲ νοῦν τρέφει ξένως.

Καὶ τὰ τροπάρια ταῦτα:

Ἔθελξας πόθω με, Χριστέ, καὶ ἠλλοίωσας

τῷ θείῳ σου ἔρωτι" ἀλλὰ κατάφλεξον πυρὶ
ἀόλῳ τὰς ἁμαρτίας μον, καὶ ἐμπλησθῆναι
τῆς ἐν σοὶ τρυφῆς καταξίωσον"& ἵνα τὰς δύο
σκιρτῶν, μεγαλύνω ἀγαθὲ παρουσίας σον.

Ἔν ταῖς λαμπρότησι τῶν ᾿Αγίων σου, πῶς

εἰσελεύσομαι ὁ ἀνάξιος ; ἐὰν yor τολμήσω
» + ε 4 an a ,

συνεισελθεῖν εἰς τὸν νυμφῶν ae’ χιτών με

ἐλέγχει,ὅτι οὐκ ἔστι τοῦ γάμου, καὶ δέσμιος
ἐκβαλοῦμαι ὑὑπὸ τῶν ᾿Αγγέλων. Καθάρισον,
Κύριε, τὸν ῥύπον τῆς ψυχῆς μου, καὶ σῶσόν
με ὡς φιλάνθρωπος.
 -295--

speak of the Mystery to Thine enemies; I

will not kiss Thee as did Judas, but as the
Thief I will confess Thee. Lord, remember
me when Thou comest in Thy Kingdom.
And these lines—
Tremble, O mortal, beholding the divine
Blood,
For it is to the unworthy as a Live Coal.
The Body of God both deifieth and nourisheth
me:
Deifieth my soul and wondrously nourisheth
my mind.

And the following verses :—

Thou hast smitten me with yearning, O
Christ, and with Thy divine love hast Thou
changed me; but do Thou burn away with
spiritual fire my sins and make me worthy
to be filled with the joy of Thee; that re-
joicing in Thy goodness I may magnify Thy
two Presences.
Into the glorious company of Thy Saints
how shall I, all unworthy, enter ? For should
I dare to go too into the Festal Chamber my
robe betrays me, for it is not a festal garment
and I shall be by the Angels bound and cast
out. Cleanse my soul, O Lord, from pollu-
tion, and of Thy compassion save me.
 —296—

Kal τὴν παροῦσαν εὐχήν:

Δέσποτα φιλάνθρωπε, Κύριε᾿ Ἰησοῦ Χριστέ,

ὁ Θεός μου, μὴ εἰς κρίμα μοι γένοιτο τὰ ἅγια
ταῦτα, διὰ τὸ ἀνάξιον εἶναί με, ἀλλ᾽ εἰς κάθαρσιν
καὶ ἁγιασμὸν ψυχῆς τε καὶ σώματος, καὶ εἰς
ἀῤῥαβῶνα τῆς μελλούσης ζωῆς καὶ βασιλείας.
᾿Εμοὶ δὲ τὸ προσκολλᾶσθαι τῷ Θεῷ ἀγαθόν
ἐστί, τίθεσθαι ἐν τῷ Κυρίῳ τὴν ἐλπίδα τῆς
σωτηρίας μου.

Καὶ πάλιν:

Τοῦ Δείπνον σου τοῦ μυστικοῦ, σήμερον Yié

Θεοῦ, κοινωνόν με παράλαβε" οὐ μὴ γὰρ τοῖς
ἐχθροῖς σον τὸ Μυστήριον εἴπω" οὐ φίλημά
σοι δώσω, καθάπερ ὁ ἸἸούδας: ἀλλ᾽ ὡς ὁ
Λῃστὴς ὁμολογῶ σοι' Μνήσθητί μου Κύριε,
ὅταν ἔλθῃς ἐν τῇ Βασιλείᾳ σου.
 --2ο7.--

And this prayer—

O Merciful Master, Lord Jesus Christ my
God, let not these Holy Things be unto me
for judgement through my unworthiness, but
rather for the purification and sanctification
of my soul and body, and as an earnest of the
Life and Kingdom to come. For it is good
for me to cleave unto God and to place in the
Lord my hope of salvation.

And again repeat :

Receive me to-day, O Son of God, as a
partaker of Thy Mystic Feast ; for I will not
speak of the Mystery to Thine enemies; I
will not kiss Thee as did Judas, but as the
Thief I will confess Thee. Lord, remember
me when Thou comest in Thy Kingdom.
 —298—

EYXAPIZSTIA

META THN GEIAN METAAH¥IN

Στίχοι εἰς τὴν Evyagtotiav ταύτην προτρεπτικοὶ,

Ε πὰν δὲ τύχης τῆς καλῆς μετουσίας,

τῶν ζωοποιῶν μυστικῶν Δωρημάτων,
ἄμνησον εὐθύς, εὐχαρίστησον μέγα,
καὶ τάδε θερμῶς ἐκ ψυχῆς Θεῷ λέγε.
Δόξα σοι, ὁ Θεός. Δόξα σοι, ὁ Θεός. Δόξα σοι,
(ὁ Θεός.
Καὶ εὐθὺς τὰς ἑπομένας εὐχαριστηρίυυς Etydc:

"Αγωνύμου συγγραφέως.

Εὐχαριστῶ σοι, Κύριε 6Θεός μου, ὅτι οὐκ

ἀπώσω με τὸν ἁμαρτωλόν, ἀλλὰ κοινωνόν με
γενέσθαι τῶν ἁγιασμάτων σου κατηξίωσας.
Εὐχαριστῶ σοι, ὅτι με τὸν ἀνάξιον μεταλαβεῖν
τῶν ἀχράντων. σου καὶ ἐπουρανίων δωρεῶν
κατηξίωσας. ᾿Αλλά, Δέσποτα φιλάνθρωπε,
ὁ ὑπὲρ ἡμῶν ἀποθανών τε καὶ ἀναστάς, καὶ
χαρισάμενος ἡμῖν τὰ φρικτὰ ταὐτὰ καὶ ζωο-
ποιά σου Μυστήρια, ἐπ᾿ εὐεργεσίᾳ καὶ ἁγιασμῷ
τῶν ψνχῶν καὶ τῶν “σωμάτων ἡμῶν, os
γενέσθαι ταῦτα κἀμοὶ εἰς ἴασιν ψυχῆς τε καὶ
σώματος, εἰς ἀποτροπὴν παντὸς ἐναντίου, εἰς
φωτισμὸν τῶν ὀφθαλμῶν τῆς καρδίας μου, εἰς
εἰρήνην τῶν ψυχικῶν μου δυνάμεων, εἰς πίστιν
ἀκαταίσχυντον, εἰς ἀγάπην ἀνυπόκριτον,
εἰς πλησμονὴν σοφίας, εἰς περιποίησιν τῶν
 --299.--

PRAYERS OF THANKSGIVING
AFTER HOLY COMMUNION

And after the divine Communion

Of the life-giving and mystic Gifts,
At once give praise and great thanksgiving,
And fervently and heartily sing to God :
Glory to Thee, O God; Glory to Thee, O God;
Glory to Thee, O God.

Anonymous.
I thank Thee, O Lord my God, that Thou
hast not rejected me, a sinner, but hast
deemed me worthy to be a partaker of Thy
Holy Things. I thank Thee that Thou hast
deemed me, who am unworthy, worthy to
participate in Thy sacred and heavenly gifts.
And, O Merciful Master, Who didst die for us
and rise again and bestow upon us these Thy
fearful and life-giving Mysteries for the well-
being and sanctification of our souls and
bodies, grant that these may be to me for
the healing of my soul and body, for the
averting of everything hostile, for the en-
lightenment of the eyes of my heart, for
peace to my spiritual powers, for faith which
maketh not ashamed, for love unfeigned, for
the plenitude of wisdom, for the fulfilment
 -300.--

ἐντολῶν σου, εἰς προσθήκην τῆς θείας σον

χάριτος, καὶ τῆς σῆς βασιλείας οἰκείωσιν"
ἵνα ἐν τῷ ἁγιασμῷ σου δι᾿ αὐτῶν φυλαττόμενος,
τῆς σῆς χάριτος μνημονεύω διὰ παντός, καὶ
μηκέτι ἐμαυτῷ ζῶ, ἀλλὰ σοὶ τῷ ἡμετέρῳ
Δεσπότῃ καὶ Εὐεργέτῃ. Καὶ οὕτω τοῦ τῇ δε
βίου ἁπάρας ἐπ᾿ ἐλπίδι ζωῆς αἰωνίου, εἰς τὴν
ἀΐδιον
as
καταντήσω
4
ἀνάπαυσιν,
4
ἔνθα
"
τῶν
“-
éopra-
e

ζόντων ἦχος ὁ ἀκατάπαυστος, καὶ ἣ ἀπέραντος

ἡδονὴ τῶν καθορώντων τοῦ σοῦ προσώπου τὸ
κάλλος τὸ ἄῤῥητον. Σὺ yap εἶ τὸ ὄντως
’ a wae Σὺ x ἶ a Ld

ἐφετόν, καὶ ἡ ἀνέκφραστος εὐφροσύνη τῶν

ἀγαπώντων σε, Χριστὲ ὁ Θεὸς ἡμῶν, καὶ σὲ
ὑμνεῖ πᾶσα ἡ κτίσις εἰς τοὺς αἰῶνας. ᾿Αμήν.
΄-Ο a ’ J συ

Yoo Μεγάλου Βασιλείον.

Δέσποτα Χριστὲ ὁ Θεός, Βασιλεῦ τῶν

αἰώνων, καὶ Δημιουργὲ τῶν ἁπάντων, εὐχα-
ριστῶ σοι ἐπὶ πᾶσιν, οἷς παρέσχου μοι ἀγα-
θοῖς καὶ ἐπὶ τῇ μεταλήψει τῶν ἀχράντων καὶ
ζωοποιῶν σου Μυστηρίων. Δέομαι οὖν σου,
ἀγαθὲ καὶ φιλάνθρωπε: Φύλαξόν με ὑπὸ τὴν
σκέπην σου, καὶ ἐν τῇ τῶν πτερύγων σου
σκιᾷ" καὶ δώρησαί μοι ἐν καθαρῷ συνειδότε,
μέχρις ἐσχάτης μου ἀναπνοῆς, ἐπαξίως μετ-
έχειν τῶν ἁγιασμάτων σον, εἰς ἄφεσιν dpap-
 -30i-

of Thy commandments, for the aid of Thy

divine grace and the inheritance of Thy
Kingdom ; that protected by Them in Thy
Holiness I may ever keep Thy Grace in my
remembrance and never live unto myself but
unto Thee our Master and Saviour. And so
when I have struck off from existence here,
in the hope of eternal life, I may attain to
everlasting rest, where the song of them that
keep festival is unceasing and the joy is
endless of those who behold the ineffable
beauty of Thy Countenance. For Thou, O
Christ our God, art that which is truly sought
for, and the unutterable gladness of those
that love Thee; and all creation praiseth
Thee for ever. Amen.

St. Basil the Great.

O Christ our God and Master, King of the
Ages and Creator of all, I thank Thee for all
the favours which Thou hast granted to me
and for the participation in Thy pure .and
life-giving Mysteries. I beseech Thee, there-
fore, O gracious and loving Lord, guard me
under Thy protection and under the shadow
of Thy wings; and grant to me with a clear
conscience unto my latest breath worthily to
receive Thy Holy Things unto forgiveness of
sins and unto life eternal. For Thou art the
 -302--

τιῶν καὶ εἰς ζωὴν αἰώνιον. Σὺ γὰρ εἶ ὃ ἄρτος

τῆς ζωῆς, ἡ πηγὴ τοῦ ἁγιασμοῦ, 6 Sornp τῶν
ἀγαθῶν. καὶ σοὶ τὴν αν ἀναπέμπομεν,
σὺν τῷ Πατρί, καὶ τῷ ἁγίῳ Πνεύματι, νῦν, καὶ
ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

Συμεὼν τοῦ μεταφραοστοῦ.

Ὁ δοὺς τροφήν μοι σάρκα σὴν ἑκουσίως

ὁ πῦρ ὑπάρχων, καὶ φλέγων ἀναξίους

μὴ δὴ καταφλέξῃς με, μὴ, Πλαστουργέ μου"

μᾶλλον δίελθε πρὸς μελῶν μου συνθέσεις

εἰς πάντας dppovs, εἰς νεφρούς, εἰς καρδίαν.

> ΄ ε , 3 , > @

ᾧΦλέξον δ᾽ ἀκάνθας τῶν ὅλων μου πταισμάτων"

ψυχὴν κάθαρον, ἁγίασον τὰς φρένας
τὰς ἰγνύας στήριξον ὀστέοις ἅμα"
αἰσθήσεων φώτισον ἁπλῆν wevtada:
Ψ A 4 e lol ἡ

ὅλον με τῷ σῷ συγκαθήλωσον φόβῳ.

@ a ~ , ,

᾿Αεὶ σκέπε, φρούρει τε καὶ φύλαττέ με,

ἐκ παντὸς ἔργον, καὶ λόγου ψυχοφθόρου.

"Aye, καὶ κάθαρε, καὶ ῥύθμιζέ pe:
κάλλυνε, συνέτιζε, καὶ φώτιζέ με

δεῖξόν με σὸν σκήνωμα Πνεύματος μόνου

καὶ μηκέτι σκήνωμα τῆς ἁμαρτίας"
 -303.-

Bread of Life, the fountain of holiness, the

Giver of all that is good, and to Thee we
ascribe glory with the Father and the Holy
Spirit, now and for ever and from all Ages
to all Ages. Amen.

The Translator,
O, Thou Who givest to me willingly nourish-
ment of Thine own Flesh ;
Thou Who art fire, and burnest up the un-
worthy,
Scorch me not, O my Maker,
But rather pass through me for the right
ordering of my members,
Into all my joints, my affections, and my
heart.
Burn up the thorns of all my offences ;
Purify my soul, sanctify my mind,
Make strong my knees and my bones ;
Enlighten the simplicity of my five senses ;
Nail down the whole of me with Thy fear.
vo aco ever protect, guard, and watch over

From every soul-destroying deed and word.

Sanctify and purify and order me ;
Make me clean, give me understanding and
enlighten me ;
Show me as Thy habitation of the only Spirit,
And no longer as a habitation for sin ;
 -304-

iv’ ὡς σὸν οἶκον εἰσόδῳ κοινωνίας,

ὡς πῦρ μὲ φεύγῃ πᾶς κακοῦργος, πᾶν πάθος.

Πρέσβεις φέρω σοι πάντας ἡγιασμένους,

τὰς ταξιαρχίας τε τῶν ᾿Ασωμάτων,

Ὶ ’ A » ,

τὸν Πρόδρομόν σου, τοὺς σοφοὺς ᾿Αποσ-

a Ld , 4 Ν »

τόλους,
πρὸς τοῖς δέ, σὴν ἄχραντον ἁγνὴν Μητέρα
a - Ld ἣν " ε ‘ ΄

ὧν
φ
τὰς
a
λιτάς,
,
εὔσπλαγχνε
y
δέξαι
,
Χριστέ , μον
καὶ φωτὺς παῖδα τὸν σὸν ἔργασαι λάτριν.
Σὺ γὰρ ὑπάρχεις ἁγιασμὸς καὶ μόνος

ἡμῶν ἀγαθέ, τῶν ψυχῶν καὶ λαμπρότης

καὶ σοὶ πρεπόντως, ὡς Θεῷ καὶ Δεσπότῃ

δόξαν ἅπαντες πέμπομεν καθ᾽ ἡμέραν.

"Αγωνύμου συγγραφέως.

To σῶμα. σου τὸἅγιον, Κύριε Ἰησοῦ Χριστέ,

ὃ Θεὸς ἡμῶν, γένοιτό “μοι εἰς ζωὴν αἰώνιον,
καὶ τὸ Αἷμά σου τὸ τίμιον εἰς ἄφεσιν ἁμαρ-
τιῶν. Γένοιτο δέ μοι ἡ εὐχαριστία αὕτη εἰς
χαράν, ὑγείαν, καὶ εὐφροσύνην: καὶ ἐν τῇ
φοβερᾷ καὶ δευτέρᾳ. ἐλεύσει σου, ἀξίωσόν με
τὸν ἁμαρτωλὸν στῆναι ἐκ δεξιῶν τῆς σῆς
δόξης" πρεσβείαις τῆς ᾿παναχράντου σου
Μητρὸς καὶ πάντων σον τῶν ᾿Αγίων. ᾿Αμήν.
 -305..

That as Thy abode from the entrance in of

Thy Communion,
Every evil deed and passion may flee from me
like fire.
As supplicants I bring to Thee all those whom
Thou hast sanctified,
The leaders of the Angelic Powers
Thy Fore-runner, Thine enlightened Apostles,
And further Thy pure and spotless Mother.
The prayers of these receive, O merciful
Christ,
And make Thy slave a child of light.
For Thou art our sanctification and our only
Good,
And the illumination of our souls,
And to Thee as our God and Master we, each
day,
As is fitting, all ascribe glory.

Anonymous.
O Lord Jesus Christ, our God, may Thy
holy Body be to me for everlasting life and
Thy precious Blood for the forgiveness of
sins. And may this Eucharist be to me for
joy, health, and gladness; and in Thine
awful second coming make me, a sinner,
worthy to stand on the right hand of Thy
glory, through the intercessions of Thy pure
Mother and of all Thy Saints. Amen.
 -306-

"Ανωγύμονυ συγγραφέως.
Εἰς τὴν Ὑπεραγίαν OcordKoy.

Παναγία Δέσποινα Θεοτόκε, τὸ φῶς τῆς

ἐσκοτισμένης μου ψυχῆς,ἡἐλπίς, ἡἡ σκέπη, ἡ
καταφυγὴ, ἡ παραμυθία, τὸ ἀγαλλίαμά μου,
εὐχαριστῶ σοι, ὅτι ἡξίωσάς με τὸν ἀνάξιον
κοινωνὸν γενέσθαι τοῦ ἀχράντου Σώματος, καὶ
τοῦ τιμίου Αἵματος τοῦ Ὑἱοῦ σον. ᾿Αλλ᾽ a
τεκοῦσα TO ἀληθινὸν φῶς, φώτισόν μου τοὺς
νοητοὺς ὀφθαλμοὺς τῆς καρδίας, ἡ τὴν πηγὴν
τῆς ἀθανασίας κνήσασα, ζωοποίησόν με τὸν
τεθανατωμένον τῇ ἁμαρτίᾳ" ἡ τοῦ ἐλεήμονος
Θεοῦ φιλεύσπλαγχνος Μήτηρ ἐλέησόν με, καὶ
δὸς κατάνυξιν καὶ συντριβὴν ἐν τῇ καρδίᾳ pov,
καὶ ταπείνωσιν ἐν τοῖς διανοήμασί μου καὶ
ἀνάκλησιν ἐν ταῖς αἰχμαλωσίαις τῶν λογισμῶν
μον. Καὶ ἀξίωσόν με, μέχρι τελευταίας μου
ἀναπνοῆς, ἀκατακρίτως ὑποδέχεσθαι τῶν ἀχ-
ράντων Μυστηρίων τὸν ἁγιασμόν, εἰς ἴασιν
ψυχῆς τε καὶ σώματος. καὶ παράσχου μοι
δάκρυα μετανοίας καὶ ἐξομολογήσεως, εἰς τὸ
ὑμνεῖν καὶ δοξάζειν σε πάσας τὰς ἡμέρας τῆς
ζωῆς μου. Ὅτι εὐλογημένη καὶ δεδοξασμένη
ὑπάρχεις εἰς τοὺς αἰῶνας. ᾿Αμήν.
 -307-

Anonymous.
To the most holy Mother of God,
O all-holy Lady, Mother of God, the light
of my darkened soul, my hope and protection,
my refuge and consolation and my joy, I
give thee thanks that Thou hast made me,
who am unworthy, worthy to receive of the
holy Body and the precious Blood of Thy Son.
Do thou who didst bear the true Light en-
lighten the spiritual eyes of my heart; thou
who didst engender the Fountain of immor-
tality give life to me who am dead in sin;
thou the compassionate mother of the merci-
ful God have mercy on me and give me com-
punction and contrition of heart, humility
in my thoughts, and the recall of my reason-
ing powers from their captivity. And make
me worthy unto my latest breath, un-
condemned to receive the sanctification of
the divine Mysteries unto the healing of soul
and body, and grant to me tears of repent-
ance and confession so that I may praise and
glorify thee all the days of my life. For thou
art blessed and glorified unto the Ages.
Amen.
 -308-

H ΥΨΩΣΙΣ TOY TIMIOY KAI

ZQONOIOY ZTAYPOY
14 Lentepspiov.
Meyaduvapiov, ἦχος πλ. δι΄

Μυστικὸς εἶ, Θεοτόκε, Παράδει-

σος, ἀγεωργήτως βλαστήσασα Χρι-
στόν, ὑφ᾽ Οὗ τὸ τοῦ Σταυροῦ ζωη-
φόρον ἐν γῇ πεφυτούργηται δένδρον"
δι᾿ οὗ νῦν ὑψουμένου, προσκυνοῦντες
Αὐτόν, σὲ μεγαλύνομεν.
Κοινωνικόν, ἦχος πλ. δ.΄

᾿Εσημειώθη ἐφ᾽ ἡμᾶς τὸ φῶς τοῦ

προσώπου Σου, Κύριε. ᾿Αλληλούϊα.

TA XPIZTOYTENNA
Meyaduvapiov, ἦχος a.”

Μεγάλυνον, ψυχή μου, τὴν τιμιω-

τέραν καὶ ἐνδοξοτέραν τῶν ἄνω
στρατευμάτων.
Λυστήριον ξένον ὁρῶ καὶ παρά-
 THE EXALTATION OF THE
PRECIOUS AND
LIFE-GIVING CROSS
September 14.
Magnificat, tone pl. 4.
A mystic Paradise att Thou, O Mo-
ther of God; untilled, Thou didst pro-
duce Christ, by Whom the Life-giving
Tree of the Cross was planted on the
earth. Wherefore when we adore the
Cross, which is now exalted, we mag-
nify Thee.
Communion hymn, tone pl. 4.
The light of Thy Countenance, O
Lord, is shown upon-us. Alleluia.

CHRISTMAS
Magnificat, tone 1.

O my soul, magnify’her, who is more

honorable and more glorious than the
Heavenly Hosts.
I behold a Mystery, strange and won-
 -310-
do€ov, οὐρανὸν τὸ σπήλαιον θρό-
νον Χερουθικὸν τὴν Παρθένον τὴν
φάτνην χωρίον, ἐν ᾧ ἀνεκλίθη ὁ
ἀχώρητος, Χριστὸς ὁ Θεός, “Ov
ἀνυμνοῦντες μεναλύνομεν.

Κοινωνικόν, ἦχος πλ. ὅ.

Λύτρωσιν ἀπέστειλε Κύριος τῷ

λαῷ Αὐτοῦ. ᾿Αλληλούϊα.

TA ATIA BEOOANEIA
Meyaduvapiov, ἦχος β.΄

Μεγάλυνον ψυχή μου, τὴν τιμιω-

τέραν καὶ ἐνδοξοτέραν τῶν ἄνω
στρατευμάτων.
᾿Απορεῖ πᾶσα γλῶσσα, εὐφημεῖν
πρὸς ἀξίαν᾽ ἰλιγγιᾷ δὲ νοῦς καὶ ὑ-
περκόσμιος, ὑμνεῖν σε, Θεοτόκε:
ὅμως ἀγαθὴ ὑπάρχουσα τὴν πίστιν
δέχου" καὶ γὰρ τὸν πόθον οἶδας τὸν
ἔνθεον ἡμῶν σὺ γὰρ χριστιανῶν
εἶ προστάτις, σὲ μεγαλύνομεν.
 -3}}--

drous. The cave is Heaven, the Virgin

is the Cherubic throne, the small man-
ger 15 the place’where is laid the Inf-
nite, Christ our God, Whom we praise
and magnify.
Communion hymn, tone pl. 4.
The Lord hath sent redemption unto
His people. Alleluia.

EPIPHANY
Magnificat, tone 2.
O my soul, magnify Her, Who is
more honorable and more glorious than
the Heavenly Hosts.
Every tongue is at loss to extol Thee
adequately, and even a supernatural
mind is powerless to praise Thee, O
Mother of God. Thou art good, do
Thou receive our faith, for Thou dost
know our godly desire; Thou art the
protection of Christians, and Thee, we
magnify.
 -312-

Κοινωνικόν, ἦχος πλ. a.’

᾿Επεφάνη ἡ χάρις τοῦ Θεοῦ, ἡ

σωτήριος πᾶσιν ἀνθρώποις. ᾿Αλλη-
λούϊα.

KYPIAKH ΤΟΥ ΠΑΣΧΑ

᾿Απολυτίκιον, ἦχος πλ. a.”

Χριστὸς ἀνέστη ἐκ νεκρῶν θανά-

τῳ θάνατον πατήσας καὶ τοῖς ἐν
τοῖς μνήμασι ζωὴν χαρισάμενος.

Μεγαλυνάριον, ἦχος α.΄

Ὁ ἤαλγγελος ἐθόα τῇ Κεχαριτω-

μένη, ᾿Αγνὴ Παρθένε, χαῖρε καὶ πά-
λιν ἐρῶ χαῖρε, ὁ Σὸς Υἱὸς ἀνέστη
τριήμερος ἐκ τάφου.
Φωτίζου, φωτίζου ἡ νέα “lepou-
σαλήμ, ἡ γὰρ δόξα Κυρίου ἐπὶ σὲ
ἀνέτειλε. Χόρευε νῦν καὶ ἀγάλλου
Σιών σὺ δὲ ᾿Αγνή, τέρπου, Θεοτό-
κε, ἐν τῇ ἐγέρσει τοῦ Τόκου Σου.
 -313-
Communion hymn, tone pl. 1.

The saving grace of God hath ap-

peared to all mankind. Alleluia.

EASTER SUNDAY
Dismissal hymn, tone pl. 1.
Christ is risen from the dead, tram-
pling down death by death, and upon
those in the tombs bestowing life.

Magnificat, tone 1.
The Angel cried aloud to Her who
was full of grace: Hail O, pure Maiden,
and again 1 say, hail; thy Son is risen
the third day from the tomb.
Shine, shine, O New Jerusalem: for
the glory of the Lord has risen upon
Thee. Rejoice and be glad, O Zion;
and do Thou, O Mother of God, most
pure, delight in the Rising of Thy
Child.
 -314-

Κοινωνικὸν

Σῶμα Χριστοῦ μεταλάθετε, πηγῆς

ἀθανάτου γεύσασθε. ᾿Αλληλούϊα.

ΚΥΡΙΆΚΗ ΤΗΣ ΠΕΝΤΗΚΟΣΤΗΣ

᾿Απολυτίκιον, ἦχος πλ. δι΄

Εὐλογητὸς εἶ, Χριστὲ ὁ Θεὸς ἡἧ-

μῶν, ὁ πανσόφους τοὺς ἁλιεῖς ἀνα-
δείξας, καταπέμψας αὐτοῖς τὸ Πνεῦ-
μα τὸ “Aytov, καὶ δι᾽ αὐτῶν τὴν oi-
κουμένην σαγηνεύσας, Φιλάνθρωπε,
δόξα Σοι.
Μεγαλυνάριον, ἦχος βαρύς.

Μὴ τῆς φθορᾶς διαπείρᾳ κυοφορή-

σασα, καὶ παντεχνήμονι Λόγῳ σάρ-
κα δανείσασα, μῆτερ ἀπείρανδρε,
παρθένε Θεοτόκε, δοχεῖον τοῦ coté-
κτου, χωρίον τοῦ ἀπείρου Πλαστουρ-
γοῦ Σου, Σὲ μεγαλύνομεν.
Κοινωνικόν.

Τὸ Πνεῦμά Σου τὸ ἀγαθὸν ὁδηγή-

σει με ἐν γῇ εὐθείᾳ. ᾿Αλληλούϊα.
ΣΦ
ΟΘ, γε.
 -315--

Communion hymn, tone 1.

Receive ye the Body of Christ, taste
of the fount of Immortality. Allelura.
SUNDAY OF PENTECOST
Dismissal hymn, tone pl. 4.
Blessed art Thou, Christ our God,
Who hadst made the fishermen most
wise by sending down upon them the
Holy Spirit, and by them didst draw
the world into Thy net. O Merciful
Lord, glory to Thee.
Magnificat, grave tone.
Thou who without knowledge of
corruption didst conceive and lend flesh
to the All-wise Word, O unwedded
Mother of God; thou wast the Holder
of Him Who is Illimitable and the
resting-place of thine Infinite Creator,
and Thee we magnify.
Communion hymn, tone pl. 4.
Thy good Spirit shall lead me into
the land of righteousness. Alleluia.
£FQUV 2
 CONTENTS
The Divine Liturgy .............. 3
The Christian Temple or Church .... 25
The priest and his vestments ....... 58
The Offertory Service ............ 69
MISCELLANEOUS PASSAGES
1. The Obiation Bread and Wine. 81
2. The Benediction ........... 85
3. The Sign of the Cross ....... 88
4. The Memorials (Mnemosyna). 90
ΤΟΧΟΙΟΡν τ", Δ ΤΡ ἐν 900.5 slnyn eines 94
The Divine Liturgy of Saint John
Chrysostom ............ 100-209
The Divine Liturgy of Saint
Basil the, Great on3 ois <eun nee om 210
The Liturgy of the
Pre-Sanctified Gifts .......... 214
Dismissal Hymns of the Resurrection
for the eight tones ........... 226
Hymns substituted for the Trisagion . :232
Service of preparation for
Holy Communion ........... 236
Magnificats ............0..0000- 308
 ΕΚΔΟΤΙΚΟΣ ΟΙΚΟΣ “ΑΣΤΗΡ,
ΑΛ. ἃ Ε.ΠΑΠΑΔΗΜΗΤΡΙΟΥ
ΟΔΟΣ ΛΥΚΟΎΡΓΟΥ 10 - AGHNAI

META KAT ΊΕΡΟΣ

ZYNEKAHMOZ ΟΡΘΟΔΌΞΟΥ
Μνημειώδης ἔκδοσις, ἡ πληρεστέρα καὶ
μεγαλυτέρα πασῶν τῶν προηγουμένων ἐκδό-
σεων, περιέχουσα ἅπασαν τὴν τάξιν προσευ-
χῶν καὶ ἀκολουθιῶν τῆς ᾿Ορθοδόξου ᾿Εκκλη-
σίας, πάντων τῶν ‘Ayiwv καὶ πασῶν τῶν
ἑορτῶν κινητῶν καὶ ἀκινήτων, ἤτοι πᾶν ὅ,τι
ψάλλεται καθ᾽ ὅλον τὸ ἔτος εἰς τὰς ᾿Ορθοδό-
ξους ᾿Εκκλησίας. “ExSoo1g δερματόδετος ἐπι-
μεμελημένη μὲ πολλὰς βυζαντινὰς εἰκόνας,
ἐπὶ χάρτου βιόλίου. Σελίδες 1314.

H METAAH ἙΒΔΟΜΑΣ
᾿Επιμεμελημένη ExSooic, περιέχουσα πά-
σας τὰς ἱερὰς ᾿Ακολουθίας τῆς Μεγάλης ‘E-
θδομάδος, ὡς καὶ τῆς Κυριακῆς τοῦ Πάσχα,
κατὰ τὴν ἔκδοσιν τοῦ Οἰκουμ. Πατριαρχείου.
Νέα “ExSooic. Led. 472.
 ΤΟ ΓΕΡΟΝΤΙΚΟΝ

Ἤτοι ἀποφθέγματα ᾿Αγίων Γερόντων.

Τὸ ἐκφραστικώτερον ἀπόσταγμα τῆς πείρας
καὶ τῆς ἁγιότητος τῶν ἀσκητῶν τῆς ᾿Ερήμου.
Εἰσαγωγή, Μοναχοῦ Θεοκλήτου Διονυσιάτου.
Πρόλογος, Κείμενον, Σχόλια-γλωσσάριον, Εὑ-
ρετήρια θεμάτων, ὑπὸ Π. Β. Πάσχου.

TIATI ΠΙΣΤΕΥΏΩ;

Ὑπὸ |. Γ. Παναγιωτίδου(). ᾿Εκλαΐκευ-

μένη ἀπολογητικὴ ἐν τῇ ὁποίᾳ ἐξετάζονται
κατὰ σειράν: Ἡ θρησκεία, ἡ πίστη, ἡ ὕπαρ-
ξη τοῦ Θεοῦ, ἡ πρόνοιά Του, ἡ ψυχὴ καὶ ἡ μέλ-
λουσα ζωή. ‘O δημώδης χαρακτὴρ τοῦ βιόλίου
τὸ καθιστᾶ μοναδικόν, δι᾽ αὐτὸ δὲ καὶ πολλοὶ
καὶ ἐπίλεκτοι ‘lepxpxoai παρώτρυναν τὸν συγ-
γραφέα εἰς τὴν ἔκδοσίν του. Σελίδες 384.

ΜΕΤΑΞῪ ΟΥ̓ΡΑΝΟΥ͂ KAI [HZ

Τὸ καλύτερον Bi6Aiov τῶν τελευταίων ἐ-
τῶν διὰ τὴν γνωριμίαν, τοῦ μοναδικοῦ εἰς τὸν
κόσμον μοναχικοῦ, πνευματικοῦ κέντρου, τοῦ
‘Aytou ~“Opoug καὶ ὁ ἀπαραίτητος συνέκδη-
μος τοῦ προσκυνητοῦ. Ὑπὸ Μον. Θεοκλήτου
Διονυσιάτου. ἼΕκδοσις Β΄.
 ΚΛΙΜΑΞ
᾿Ιωάννου τοῦ Σιναΐτου. Εἰς νέαν ὑπο-
δειγματικὴν ἔκδοσιν, κεκοσμημένην μὲ τὰ ἀρ-
χέτυπα τῆς Βυζαντινῆς ᾿Αγιογραφίας τὸ βι-
θλίον τοῦτο ἀποτελεῖ «κεφαλὴν γωνίας» τῆς
ὀρθοδόξου πνευματικότητος. Συγγραφὲν ὑπὸ
τοῦ ᾿Αγίου ᾿Ιωάννου τοῦ Σιναΐτον, τοῦ ἐπὶ
τεσσαρακονταετίαν ἀσκητεύσαντος εἰς σπή-
λαιον τοῦ Θεοθαδίστου ἤορους καὶ ἐν συνεχείᾳ
ἡγουμένου τῆς ἱερᾶς Μονῆς Σινᾶ, συνιστᾶ τὸ
Σύνταγμα τοῦ ὀρθοδόξου ἀσκητισμοῦ, τὸν κα-
νόνα τῆς κατὰ Θεὸν ἀθλήσεως, τὸ διάγραμμα
τῶν ἀρετῶν διὰ τῶν ὁποίων ὁ πιστὸς καθί-
σταται εὐάρεστος εἰς τὸν Θεόν.
Σχήματος 21X29. Σελίδες 442.

H AIA ΓΡΑΦΗ ΣΕ ELKONES

Εἰσαγωγὴ Kai κείμινον ὑπὸ B. Βέλλα,
μετὰ 195 χαλκογραφιῶν τοῦ |. Σ. Κάροσφελδ.
Εἰς ὅλας τὰς χώρας τοῦ κόσμου, ἡ μελέτη τῆς
‘Ay. Γραφῆς ἀποτελεῖ δ΄ σικώτατον κανόνα
ζωῆς. Διὰ τὴν ννῶι. ἵν τῆς καταδάλλονται
πλεῖσται προσπάθειαι καὶ προσφέρονται πολ-
λὰ βοηθήματα. ‘H παροῦσα εἶναι ἡ σημαντι-
κωτέρα ἔκδοσις διὰ τὴν διάδοσιν καὶ ἐκλαΐ-
κευσιν τῆς ‘Ay. Γραφῆς. Σχῆμα Sov μέγα,
σελ. 240.
 Η
ἘΚΦΡΑΣΙΣ
ΤῊΣ ΟΡΘΟΔΟΞΟΥ
ΕΙΚΟΝΟΓΡΑΦΙΑΣ

Τοῦ Φωτίου Κόντογλου, ἁγιογράφου. Βρα-

θεῖον ᾿Ακαδημίας ᾿Αθηνῶν. Μία πλήρης καὶ
συστηματικὴ κωδικοποίηση ὅλων ὅσων ἀφο-
ροῦν τὴν Εἰκονογραφίαν τῆς ᾿Ορθοδόξου “Ava-
τολικῆς ᾿Εκκλησίας.
Τὸ «Τεχνολογικὸ» μέρος τοῦ Α΄ Τόμου ἐκ-
θέτει τοὺς τρόπους ἐργασίας τοῦ ἁγιογρά-
φου. Στὸ «Εἰκονογραφικὸ» ποὺ ἀκολουθεῖ, πε-
ριγράφονται οἱ εἰκονογραφικοὶ τύποι τῆς ᾿᾽Εκ-
κλησίας μας.
Ὃ Β΄ τόμος εἶναι ἕνα λαμπρὸ λεύκωμα μὲ
εἰκόνες, καθὼς καὶ δείγματα τῆς κοσμικῆς
τέχνης τοῦ συγγραφέως.
᾿Εντρυφώντας στὴν «Ἔκφρασι», ὅσοι ἐπι-
δίδονται στὸν εἰκαστικὸ τομέα, μαθαίνουν
πολλά. ᾿Αλλὰ καὶ κάθε εὐσεδὴς ἀποκομίζει
ὠφέλεια διαμορφώνοντας πιὸ στέρεο καὶ πιὸ
φωτεινὸ ὀρθόδοξο φρόνημα.
Β΄ Ἔκδοση, ἐντὸς πολυτελοῦς θήκης ἕκα-
στος τόμος.
 OI NMEPIMETEIES
ENOZ IIPOZKYNHTOY
Ἢ καλλιτέρα πρακτικὴ καὶ ἐπαγωγικὴ
εἰσαγωγὴ εἰς τὴν νοερὰν καὶ ἀδιάλειπτον
προσευχὴν τὴν ὁποίαν διδάσκουν οἱ ἅγιοι Πα-
τέρες καὶ τελειοποιοῦν οἱ νηπτικοὶ Πατέρες
τῆς «Φιλοκαλίας». Ἕνα ἀριστούργημα τῆς
ὀρθοδόξου 6iacews καὶ ὀρθοδόξου πνευματι-
KOTHTOG. Μετάφρασις ὑπὸ Παντελεήμονος
Μητροπολίτου Κορινθίας. “ExSoo1g Ε΄, πλή-
pns.

O MYZTIKOZ KHITO2
“Eva ἀπὸ τὰ πιὸ ὄμορφα «ἁγιωτικὰ» ἔργα
τοῦ Φ. Κόντογλου, διακοσμημένο μὲ ἰδιαίτε-
pns πνοῆς εἰκονογραφικὲς δημιουργίες τοῦ
τοῦ ἴδιου.

ΒΙΟΣ ΚΑΙ NOAITEIA TOY

ΒΛΑΣΙΟΥ͂ TAZKAA - ΠΗΓῊ ΖΩῊΗΣ

Τὰ δύο αὐτὰ ἔργα σ᾽ ἕνα τόμο, περιέχουν:

τὸ πρῶτο, σχόλια πάνω στὴ ζωὴ καὶ στ’ ἀπο-
φθέγματα τοῦ μεγάλου Γάλλου διανοητῆ, τὸ
δὲ ἄλλο, ρητὰ ἀσκητικῶν συγγραφέων τῆς ἀρ-
χαίας χριστιανικῆς ᾿Ανατολῆς, μεταγλωττι-
σμένα στὴ Δημοτική.
 BYZANTINH ΔΙΑΚΟΣΜΗΤΙΚΗ
Πέτρου Βαμπούλη

“Eva λεύκωμα, σὲ σχῆμα 25X35, μὲ 184

πολύχρωμους πίνακες καὶ 1200 μικρογραφίες
καὶ κοσμήματα τοῦ Π. Βαμπούλη, μαθητοῦ τοῦ
Φ. Κόντογλου καὶ μύστη τοῦ ὀυζαντινοῦ πνεύ-
ματος.

Ὃ τόμος, πολυτελής, διδλιοδετημένος, ἔχει

τυπωθεῖ σὲ εἰδικὸ χαρτὶ γιὰ ἰδεώδη ἀπόδοση
ζωγραφικῶν ἔργων, ὅλα δὲ τὰ κείμενα ἔχουν
παρατεθεῖ σὲ δύο γλῶσσες, ἑλληνικὴ καὶ ἀγ-
γλική.

Πρόκειται γιὰ μαρτυρία τῶν ἀθανάτων ai-

σθητικῶν ἀξιῶν τοῦ Βυζαντίου στὸ σύγχρονο
κόσμο. Προϊὸν κοινοῦ πνευματικοῦ πόθου καὶ
ἐμπνεύσεως τοῦ καλλιτέχνη καὶ τῶν ἐκδοτῶν,
τὸ λεύκωμα αὐτὸ εἶναι πολύτιμη προσφορὰ
στοὺς εἰδικοὺς (ἀρχαιολόγους, ἱστορικούς
τέχνης, ζωγράφους, διακοσμητές, ὑφαντουρ-
yous, χρυσοχόους K.Am.) ἀλλὰ καὶ σ᾽ ἕνα εὐ-
ρύτερο καλλιεργημένο κοινό.

Μοναδικὸν ἀπόκτημα γιὰ κάθε ἄνθρωπο ποὺ

ἀγαπᾶ τὸ καλὸ ἄἀιόλίο καὶ τὴν Παράδοση.
Διατίθεται ἐντὸς πολυτελοῦς θήκης.
 “ASTIR, PUBLISHERS
AL. ἃ E. PAPADEMETRIOU
10, LYCURGUS ST - ATHENS 1984
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