THE OFFICE OF PREPARATION FOR THE DIVINE LITURGY

Introduction

By Archimandrite Ephrem Lash

This Introduction was originally written at the request of an Anglican priest, but it is published here in the hope that it may be of interest to a wider readership.

The office of preparation for the Divine Liturgy, in Greek Proskomidi or Prothesis, consists of the preparation and vesting of the ministers and the preparation of the gifts, the bread and wine, for the holy Eucharist. It is the same for both the most commonly used liturgies, those of St Basil the Great and St John Chry- sostom. Over the centuries it has become increasingly elaborate; its detailed his- tory is obscure; it displays many variations in the various liturgical traditions of the Orthodox Churches, a fact which is reflected in the manuscripts and printed editions of the Liturgy.

Originally the bread and wine were prepared quite simply, as they still are in the Liturgy of St James, and brought into the church at the beginning of the Liturgy of the Faithful, after the catechumens had been dismissed. In the present rite the whole ceremony is performed by the priest and deacon before the Liturgy proper at a special side altar, to the left of the sanctuary, out of the sight and hearing of the faithful. For this reason the official translation of the Liturgy for the use of the faithful, published last year by the Archdiocese of Thyateira and Great Britain, does not include it. However, the translation which follows is the one prepared by the Archbishop’s committee in view of a later and fuller book, though all the annotation is my own and therefore has no official standing. Sub- headings enclosed within square brackets are not found in the official Greek and Slavonic books.

To aid the reader a short glossary of some of the technical terms is follows. This is not meant to be complete, since there are many small local variants in de- tails of vestments and in the preparation and use of prosphoras.

Vestments

The vestments of the Orthodox Church are, with a few exceptions, the same in origin as those of the Latin Church, but they have evolved somewhat differently. Most of them are usually called by their Greek names, or their Slavonic equiva- lents.

DEACON

1. A tunic-like vestment, resembling the Western dalmatic when worn by servers, readers, sub-deacons and deacons.

2. The Deacon’s stole. It is worn on the left shoulder and hangs straight down in front and back, or it may be, and among the Greeks always is, taken across the back, under the right arm and the over the left shoulder. Since the Deacon represents the ministering Angels, his orarion sometimes has the hymn of the Seraphim, ‘Holy! Holy! Holy!’ embroidered on it. It is also worn crossed on the back by readers and sub-deacons.

3. Cuffs. These are worn over the sleeves of the cassock. They are made of the same sort of material as the sticharion and orarion.

PRIEST

1. The Priest’s sticharion more nearly resembles the Latin alb, but is not necessarily white. The sleeves are close fitting, unlike those of the Dea- con’s.

2. Worn round the neck, which is meaning of the word, it is the equivalent of the Lain stole, but usually much broader. It is always joined down the middle, usually with a line of ornamental studs, and decorated with crosses. It is the characteristic priestly vestment, worn only by bishops and priests. A priest should not celebrate any service unless he is wearing it.

3. Zone The equivalent of the Latin girdle, but made of a broad piece of coloured material like the rest of the vestments.

4. Cuffs. These are worn over the sleeves of the sticharion. They are made of the same sort of material as the sticharion and orarion. Russsian clergy always wear them when vested in the epitrachelion.

5. The equivalent of the Latin chasuble, though it is never cut away up the sides. Rather it is normally made shorter in front. The rubrics direct that the priest is to ‘lower the phelonion’, that is to let it fall over his hands, at the moment of the Dismissal. This indicates that the work of the service is over, rather like rolling down one’s sleeves. Russian phelonia, which usually have a high stiffened ‘collar’, sometimes have a row of buttons across the chest so that the front of the vestment can be raised or lowered.

6. Epigonation. A lozenge shaped piece of stiffened material, sometimes orna- mented with an embroidered icon, which hangs by the right knee, which is the meaning of the name. It is worn by Bishops and by senior Priests, such as Ar- chimandrites and Protopresbyters, who have been granted the privilege of wearing it.

7. Pectoral Cross This is also a privilege granted to senior Priests. Such crosses are usually richly ornamented or jewelled. In the Russian Church all Priests are normally granted a simple pectoral crosses as part of their ordinary clerical dress, as well as when fully vested.

Head-dress

This is not strictly part of the vestments for the Liturgy, but since it is often, espe- cially in monasteries, worn for the earlier part of the service, it is listed here.

1. Kalymafchion Also called in monastic language a skoupho, or ‘bonnet’. The familiar ‘stove pot’ hat of Orthodox bishops, priests and deacons. In Greek use those of the secular clergy have a brim on top. Monks, whether priests or not, wear a cowl (Greek koukoulli, from Latin cucullus) over their skoupho. When worn by secular Archimandrites and Bishops it is called an Epanokalymafchion or ‘over kalymafchion’. The Russian cowl is permanently attached to the skoupho, and the whole is called a klobuk, but the Greek cowl can be removed separately, and the rules for when to wear what are quite complicated.

Vessels

1. Chalice It is usually somewhat larger than the Latin chalice and is often richly decorated.

2. Diskos. The equivalent of the Latin paten. It is circular and nearly always provided with a base, some three or four inches high, and has a broad raised rim.

3. Asterisk. Or ‘Star’. Two bands of metal, curved, or bent at right angles, and joined at the centre, which when opened form a cross-shaped support for the veil over the paten, to prevent the latter from touching the Lamb and the other particles arranged there.

4. Veils. There are three. The two smaller ones are used to cover the Chalice and the Paten, while the third, known as the Aer, covers both. At a pontifical Lit- urgy, the Chalice and Paten are not covered at the Proskomidi, but by the Bishop himself, just before the Great Entrance. The aer is waved over the gifts during the proclamation of the Creed.

5. Lance. Used for cutting up the eucharistic bread at the Proskomidi and for the Communion.

6. 'Spoon.' Used to give Communion to the faithful. In inverted commas, because the Greek word, lavis, does not mean ‘spoon’, but ‘tongs’, a reference to the burning coal, brought to the prophet’s mouth by one of the Seraphim in a pair of tongs in Isaias 6.

The Elements.

1. The bread for the Liturgy is always leavened and baked, with special prayers, from the finest wheat flour available. One prayer that is used is a hymn from the days before Christmas,

Salt may be added, but nothing else, such as oil or fat. Traditionally the raising agent is a sour dough, prepared by mixing flour and water and letting it ferment. In the Greek villages the women start the dough on the feast of the Precious Cross, 14 September, adding to the water the leaves of the blessed basil that they have received at the veneration of the Cross. In the Slav tradition five small round loaves are used. They are made in two sections, rather like small cottage loaves, the two sections symbolizing the two natures of Christ. They are stamped before baking with wooden seals. Three have the let- ters IC.XC and NI.KA in the arms of a cross, as in the diagram in the accompanying translation. This stands for JESUS CHRIST CONQUERS. The other two have seals for the Mother of God and the Nine Ranks. In Greek parochial practice the Eucharistic loaf, in Greek prosphora, is a large circular one, stamped on top with a wooden seal. This seal is in five sections, corresponding to the five small loaves used in the Slav tradition. On the Holy Mountain it is common, especially on weekdays, to use two prosphoras. One for the Lamb and a second with the four remaining seals. It is customary for the faithful to offer other prosphoras themselves, accompanied with lists of names of those they wish to commemorate at the Liturgy. These are handed to the priest, who cuts particles from them for the living and dead as he reads the names. Traditionally the lists are headed ‘For Health’ and ‘For Repose’. In Russian churches these small loaves are sold at the entrance to the church and collected by the those who have offered them after Communion. Where there are very large numbers of names to be commemorated, all the particles may not be placed on the diskos itself during the proskomidi, but added to the Chalice after Communion, with the prayer, ‘Wash away, Lord, by your holy Blood the sins of your servants here remembered, through the prayers of the Mother of God and all your Saints. Amen’. In Greece and Cyprus large prosphoras are commonly either baked by the people themselves or bought from bakeries. After the Liturgy the central ‘seal’ may be given back, while the loaves themselves may be given to visitors, the clergy or to the poor. What is left from the one large, or five small, prosphoras is cut up and distributed as antidoron. Antidoron is also taken immediately after Communion by those who have received, as ‘purification. In some places, and regularly in Russian use, this is accompanied by the drinking of wine mixed with hot water.

2. The wine should be the unadulterated fermented juice of the grape. It may be fortified with grape spirit. It is normally red and sweet. This last is because small children are, of course, full communicant members of the Church. Water is added during the preparation and hot water just before Communion. The latter rite is probably purely symbolic, indeed St Nicolas Cabasilas says so spe- cifically. It is taken to symbolize the descent of the Holy Spirit at Pentecost. This is in line with the medieval desire to see the various events of the life of Christ in each part of the Liturgy. On the other hand, may the idea not be to symbolize life. It is the risen Christ that we receive, and the blood of a living person is warm. This does not, of course, exclude the idea of the Holy Spirit, who is the ‘Giver of life’.

ORDER OF THE DIVINE AND SACRED LITURGY

As it is performed in the Great Church and on the Holy Mountain of Athos

[SERVICE OF PREPARATION BEFORE THE DIVINE LITURGY]

[THE PREPARATION OF THE MINISTERS]

The Priest who is going to celebrate the divine Mystery must be reconciled be- forehand with everyone, and have nothing against anyone; he must guard his heart, as far he can, from wicked thoughts; from the evening before he should remain abstinent, and be vigilant until the moment of the divine service.

When it is time, he enters the Church and, together with the Deacon, makes a bow to the Bishop’s stall and then three bows towards the east, in front of the closed Holy Doors, saying at each one:

God, cleanse me a sinner.

Then the Deacon says:

DEACON

Master, give the blessing.

PRIEST

Blessed is our God, always, now and for ever, and to the ages of ages.

DEACON

Amen.

PRIEST

Glory to you, our God, glory to you.

Heavenly King, Advocate, Spirit of truth, present everywhere, filling all things, Treasury of blessings and Giver of life, come and dwell in us, cleanse us from every stain, and, O Good One, save our souls. (This prayer, one of the hymns for the office of Pentecost, and is omitted from Easter until the day of Pentecost.)

DEACON

Trisagion

Holy God, Holy Strong, Holy Immortal, have mercy on us. (three times).

Glory to the Father, and to the Son, and to the Holy Spirit; both now and for ever, and to the ages of ages. Amen.

All-holy Trinity, have mercy on us. Lord, cleanse us from our sins. Master, pardon our iniquities. Holy One, visit and heal our infirmities for your name''s sake.

Lord, have mercy. Lord, have mercy. Lord, have mercy.

Glory to the Father, and to the Son, and to the Holy Spirit; both now and for ever, and to the ages of ages. Amen.

Our Father, in heaven, may your name be sanctified, your kingdom come; your will be done on earth as in heaven. Give us today our daily bread, and forgive us our debts, as we forgive our debtors, and do not lead us into temptation, but deliver us from the evil one.

PRIEST

For yours is the kingdom, the power and the glory, Father, Son and Holy Spirit, now and for ever, and to the ages of ages.

DEACON

Amen.

Then the Priest says:

PRIEST

Have mercy on us, Lord, have mercy on us; for we sinners, lacking all defence, offer you, as our Master, this supplication: have mercy on us.

DEACON

Glory to the Father, and to the Son, and to the Holy Spirit.

Lord, have mercy on us, for in you we have put our trust. Do not be very angry with us, nor remember our iniquities. But look on us now, as you are compassionate, and rescue us from our enemies. For you are our God, and we are your people; we are all the work of your hands, and we have called on your name.

PRIEST

Both now and for ever, and to the ages of ages. Amen.

Open the gate of compassion to us, blessed Mother of God; hoping in you, may we not fail. Through you may we be delivered from adversities, for you are the salvation of the Christian race.

Then they go and venerate the Icons. As they kiss the icon of Christ they say:

We venerate your most pure icon, loving Lord, as we ask pardon of our offences, Christ God. For by your own choice you were well-pleased to ascend the Cross in the flesh, to deliver from the slavery of the enemy those whom you had fashioned; therefore with thanksgiving we cry to you: You have filled all things with joy, our Saviour, by coming to save the world.

As they kiss that of the Mother of God:

As you are source of compassion, grant us pity, Mother of God. Look on a people who have sinned, and show your power as always; for hoping in you we cry: Hail, as once Gabriel did, the chief Captain of the Bodiless Powers.

They may also venerate the icons of the Forerunner, the Patron of the Church and the current feast, saying the appropriate troparia.

Then, standing again in front of the holy Doors, they bow their heads, uncovered, and the Deacon says:

Let us pray to the Lord.

The Priest, bowing his head, says:

Stretch forth your hand, Lord, from your dwelling on high, and strengthen me for your service which now awaits me, so that, standing uncondemned before your dread altar, I may offer the sacrifice without shedding of blood. For yours is the power and the glory to the ages of ages. Amen.

They bow their heads to the people, and so go into the Altar, the Priest through the south door and the Deacon through the north, saying:

I will enter your holy house; I will bow down before your holy temple in fear of you.

They make three bows before the holy Table, the Priest kisses the holy Gospel and the holy Table, the Deacon the holy Table.

[THE VESTING OF THE CLERGY]

The Priest and Deacon each takes his sticharion, faces east and makes three bows, saying each time:

God, cleanse me a sinner.

The Deacon then approaches the Priest, holding his sticharion, cuffs and orarion, and says:

Master, bless the sticharion and orarion.

The Priest blesses them with the words:

Blessed is our God, always, now and for ever, and to the ages of ages.

The Deacon kisses the Priest’s right hand and goes to vest.

Then the Priest blesses the cross on the back of his sticharion, kisses it and says:

Blessed is our God, always, now and for ever, and to the ages of ages.

He blesses each vestment in turn and puts it on, saying:

(for the sticharion — Priest and Deacon)

My soul will rejoice in the Lord, for he has clothed me with a garment of salvation and wrapped me in a robe of gladness; he has placed a crown on my head as on a bridegroom, and adorned me with beauty as a bride.

(for the epitrachelion)

Blessed is God, who pours his grace upon his priests, as myrrh upon the head, which ran down upon the beard, Aaron''s beard, and ran down to the collar of his robe.

(for the girdle)

Blessed is God, who girds me with power and has made my way blameless. He strengthens my feet like hind’s feet and sets me on high places.

(for the right cuff — Priest and Deacon)

Your right hand, Lord, has been glorified in strength; your right hand, Lord, has shattered enemies, and by the greatness of your glory you have crushed the adversaries.

(for the left cuff — Priest and Deacon)

Your hands have made me and fashioned me; give me understanding and I will learn your commandments.

When the Deacon has vested he goes to the Prothesis and prepares the sacred Vessels, placing the Paten on the left and the Chalice on the right. He also ar- ranges the Veils, Lance, Star and Prosphora.

(for the epigonation, if the Priest has the right to wear it)

Gird your sword on your thigh, O Powerful One, in your beauty and splendour; and bend the bow, prosper and reign, for the sake of truth and meekness and justice, and your right hand will guide you wondrously.

(for the phelonion)

Your priests, Lord, will clothe themselves with righteousness, and your holy ones will rejoice with gladness.

(for the pectoral cross, if the Priest has the right to wear one)

Whoever would come after me, let him deny himself, take up his cross and follow me.

Then they both wash their hands, saying:

I will wash my hands among the innocent, and I will go around your altar, Lord; to hear the voice of your praise and tell of all your wonderful works. Lord, I have loved the beauty of your house, and the place of the dwelling of your glory. Do not destroy my soul with the ungodly, nor my life with men of blood. In whose hands are iniquities; their right hand is filled with bribes. But I have walked in my innocence; rescue me, Lord, and have mercy on me. My foot has stood in the right path; in the churches I will bless you, O Lord.

[THE PREPARATION OF THE EUCHARISTIC GIFTS]

After washing his hands the Priest, wearing all his priestly vestments, proceeds with the Deacon to the Table of Offering (Prothesis), which is to the left of the Holy Table. Then they make three bows before the Prothesis, saying each time:

God, cleanse me a sinner. And have mercy on me.

Then the Priest, raising the Prosphora and the Lance, says:

You redeemed us from the curse of the law by your precious blood; nailed to the Cross and pierced by the lance, you became a source of immortality for all. Our Saviour, glory to you.

DEACON

Master, give the blessing.

PRIEST

Blessed is our God, always, now and for ever, and to the ages of ages.

Then the Priest, taking a prosphora (the Eucharistic loaf) in his left hand and the Lance in his right, makes the sign of the Cross three times over the seal with the Lance, saying each time:

In remembrance of our Lord and God and Saviour, Jesus Christ.

Then the Priest thrusts the Lance into the right-hand side of the seal, beside the letters IC.NI, and says:

Like a sheep he was led to the slaughter.

As he cuts along the left side, that is beside the letters XC.KA:

And as an unblemished lamb before the shearer is dumb, so he does not open his mouth.

As he cuts along the upper side:

In his humiliation judgement was denied him.

As he cuts along the lower side:

Who will declare his generation?

The Deacon, watching this ceremony devoutly and holding his orarion in his hand, says at each incision:

Let us pray to the Lord.

After this he says:

Master, take away.

Then the Priest, thrusting the lance into the right hand side of the prosphora, takes out the Lamb, saying:

For his life is taken away from the earth.

He lays the Lamb inverted (with the seal downward) on the paten, and, as the Deacon says:

Sacrifice, Master.

cuts it crosswise on the underside, but taking care to leave the seal intact, and says:

The Lamb of God, who takes away the sin of the world, is sacrificed for the life and salvation of the world.

Having turned the Lamb over so that the seal is uppermost, as the Deacon says:

Pierce, Master,

the Priest pierces the seal with the Lance on the right side, immediately below the letters IC, and says:

One of the soldiers pierced his side with a lance, and at once there came out blood and water; and he who saw it has borne witness, and his witness is true.

The Deacon pours sufficient wine and water into the Chalice, saying first to the Priest:

Bless, Master, the holy union.

The Priest blesses them saying:

Blessed is the union of your holy things, always, now and for ever, and to the ages of ages. Amen.

Cutting a triangular particle from the seal for the Mother of God, he says:

In honour and memory of our most blessed and glorious Lady, Mother of God and Ever-Virgin Mary; at whose prayers, Lord, accept this sacrifice at your altar above the heavens.

Taking the particle of the Mother of God with the Lance, he places it to the right of the Lamb, near the middle, saying:

The Queen stood at your right hand, clothed in a garment woven with gold, and of many colours.

Cutting smaller triangular particles for the nine Ranks of the Saints, he places them on the paten, to the left of the Lamb, as in Figure 1 below, saying:

1. In honour and memory of the great Captains, the Archangels Michael and Gabriel, and of all the Bodiless Powers of heaven.

[Or, according to some ancient Orders:

1. In honour and memory of the honoured and glorious Prophet, Forerunner and Baptist, John. ]

And he starts the first rank.

2. Of the honoured and glorious Prophet, Forerunner and Baptist, John; of the holy, glorious Prophets Moses and Aaron, Elias, Elissaios, David, son of Jesse, the Three Holy Youths, the prophet Daniel and all the holy Prophets.

[Or:

2. Of the holy, glorious Prophets Moses and Aaron, Elias, Elissaios, David, son of Jesse, the Three Holy Youths, the prophet Daniel and all the holy Prophets. ]

And he places it below the first particle.

3. Of the holy, glorious and all-praised Apostles Peter and Paul, the Twelve, the Seventy and all the holy Apostles.

And he places it below the second particle.

4. Of our Fathers among the Saints, great Hierarchs and Ecumenical Teachers, Basil the Great, Gregory the Theologian and John Chrysostom, Athanasios and Cyril, Nicolas of Myra, and all the holy Hierarchs.

And he places it beside the first particle.

5. Of the holy Protomartyr and Archdeacon Stephen; of the holy glorious Great Martyrs, George, patron of England, Demetrios, Theodore the Recruit and Theodore the General; of the holy, glorious Protomartyr and Equal of the Apostles, Thekla, of Barbara, Katherine, Marina and Paraskevi; and of all the Holy Martyrs.

And he places it below the fourth particle.

6. Of our venerable and God-bearing Fathers, Antony the Great, Efthymios, Savvas, Onouphrios, Peter and Athanasios of Athos; of our Venerable and God-bearing Mothers, Pelagia, Theodosia, Euphrosyne, Mary of Egypt; and of all holy ascetics.

And he places it below the fifth particle.

7. Of the holy Wonderworkers and Unmercenary Physicians, Cosmas and Damian, Cyrus and John, Panteleimon and Hermolaos, and all the holy Unmercenary Saints.

And he places it beside the fourth particle.

8. Of the holy and righteous Forebears of God, Joachim and Anne, of N., whose memory we celebrate, and of all the Saints, at whose intercessions visit us, O God.

And he places it below the seventh particle.

9. Of our Father among the Saints John Chrysostom, Archbishop of Constantinople

And he places it below the eighth particle, thus completing the nine ranks.

If the Liturgy of St Basil is celebrated he says instead:

9. Of our Father among the Saints Basil the Great, Archbishop of Caesarea in Cappadocia.

Then he cuts particles for the living, and places them on the paten below the Lamb, saying:

Remember, Master, Lover of mankind, every bishopric of the Orthodox, our Archbishop N., the honoured order of presbyters, the diaconate in Christ and every order of clergy, our brothers and fellow celebrants, priests and deacons, and all our brethren whom, through your compassion, you have called to your fellowship, most loving Master.

Then he commemorates the Rulers, the Bishop who ordained him, if he is still living, and then those of the living whose names he has, taking particles for each and saying:

Remember, Lord, N.

Then he cuts particles for the departed, placing them also below the Lamb, saying:

For remembrance and forgiveness of sins of the blessed founders of this holy house.

Then he remembers the Bishop who ordained him, if he is no longer alive, and others of the departed, whom he wishes, by name, saying for each:

Remember, Lord, N.

Then he says:

And of all our fellow Orthodox who have fallen asleep in the hope of resurrection to eternal life, in communion with you, Lord, Lover of mankind.

Likewise the Deacon also remembers those whom he wishes of the living and the dead, the Priest cutting particles for them. Finally the Priest cuts a particle for himself, saying:

Remember me also, Lord, your unworthy servant, and pardon me every of- fence, both voluntary and involuntary.

Then with the Sponge he collects all the particles below the Lamb on the Paten, so that everything is safe and nothing will fall.

The Deacon takes the censer and puts incense in it, saying to the Priest:

Master, bless the incense. Let us pray to the Lord.

The Priest blesses the incense, saying:

We offer incense to you, Christ our God, as a fragrance of spiritual sweetness. Accept it on your altar above the heavens and send down upon us in return the grace of your all-holy Spirit.

DEACON

Let us pray to the Lord. Make firm, Master.

The Priest censes the Star, by holding it over the censer, and places it on the Paten above the holy bread, saying:

By the Word of the Lord the heavens were made firm, and by the Spirit of his mouth all their power.

DEACON

Let us pray to the Lord. Glorify, Master.

The Priest censes the first veil, in the same way as the Star, and places it over the Paten, saying:

The Lord is King, he has clothed himself with glory; the Lord has clothed and girded himself with power; for he has established the world, which will not be shaken.

The Priest censes the second veil, as before, and places it over the Chalice, saying:

Your virtue, O Christ, has covered the heavens, and the earth is full of your praise.

DEACON

Let us pray to the Lord. Shelter, Master.

The Priest censes the large veil (the Aer), as before, and with it covers both the Chalice and the Paten, saying:

Shelter us in the shelter of your wings; drive away from us every enemy and adversary. Bring peace, O Lord, to our lives, have mercy on us and on your world, and save our souls, for you are good and the lover of mankind.

Then the Priest takes the censer and censes the Offering three times, saying each time:

Blessed is our God, who has been thus well-pleased. Glory to you.

Each time the Deacon concludes:

Always, now and for ever, and to the ages of ages. Amen. Amen.

And they both bow three times before the Offering.

Then the Deacon takes the censer and says:

For the holy and sacred Offering of the precious gifts, let us pray to the Lord.

And the Priest says the

PRAYER OF THE OFFERING

God, our God, who sent forth the heavenly Bread, the food of the whole world, our Lord and God Jesus Christ, as our Saviour, Redeemer and Benefactor, to bless and sanctify us; bless this Offering, and receive it on your altar above the heavens. In your goodness and love for humankind be mindful of those who have offered it, and those for whom they have offered it, and grant all their requests that are for their salvation; and as we celebrate your divine mysteries keep us without condemnation. For sanctified and glorified is your all-honoured and majestic name, of the Father, the Son and the Holy Spirit, now and for ever, and to the ages of ages. Amen.

After this he gives the Dismissal, saying:

Glory to you, Christ God, our hope, glory to you.

DEACON

Glory to the Father, and to the Son, and to the Holy Spirit; both now and for ever, and to the ages of ages. Amen. Lord, have mercy. (three times). Holy Master, bless.

The Priest says:

May ( On Sundays: he who rose from the dead, ) Christ, our true God, through the prayers of his most pure and holy Mother, of our Father among the Saints John Chry- sostom, Archbishop of Constantinople ( If it is the Liturgy of St Basil: Basil the Great, Archbishop of Caesarea in Cappadocia ) , and of all the Saints, have mercy on us and save us, for he is good and loves mankind.

DEACON

Amen.

After the Dismissal the Deacon censes the holy Prothesis. Then he goes and censes the Holy Table all round, crosswise, saying in a low voice:

With your body, O Christ, you were in the tomb, with your soul in Hades as God, in Paradise with the Thief, on the throne with Father and the Spirit, filling all things, yet yourself uncircumscribed.

And the 50th Psalm. Meanwhile he censes the Sanctuary and the whole Church, then re-enters the holy Altar and censes the holy Table once again and then the Priest, and puts the censer in its place.

He then joins the Priest and they stand together before the holy Table. They bow three times, praying to themselves and saying:

Glory to God in the highest, and on earth peace, goodwill among men.

(twice).

Lord, you will open my lips, and my mouth will proclaim your praise.

(Once.)

Then the Priest kisses the holy Gospel and the Deacon the Holy Table. After which he bows his head to the Priest, and holding his orarion in the first three fingers of his right hand says:

It is time for the Lord to act. Holy Master, bless.

The Priest blesses him, saying:

Blessed is our God, always, now and for ever, and to the ages of ages. Amen.

DEACON

Pray for me, Holy Master.

PRIEST

The Lord direct your steps into every good work.

DEACON

Remember me, holy Master.

PRIEST

May the Lord God remember you in his Kingdom always, now and for ever, and to the ages of ages.

Then the Deacon says:

Amen.

and, having made a bow, goes out by the north door and stands in his usual place in front of the Holy Doors. He bows devoutly three times, saying in a low voice:

Lord, you will open my lips, and my mouth will proclaim your praise.

Then he says in a loud voice:

Master, give the blessing.

And the Liturgy begins.