Gogol - Meditations on the Divine Liturgy

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Meditations on the divine liturgy : a mystical interpretation of therite of the Holy Eucharist as celebrated in the Eastern Orthodoxchurches / by NikolaiVasilevich Gogol ; translated by L. Alexeieff.Gogol, NikolaiVasilevich, 1809-1852.London : A.R. Mowbray Co., Ltd, 1913.

http://hdl.handle.net/2027/coo.31924029363227

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MEDITATIONSor

THE DIVINE LITURGYBy

N. B. COCOL.

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MEDITATIONS ON THE DIVINELITURGY



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MEDITATIONS ON THEDIVINE LITURGY

BY N. B. GOGOL

AMYSTICAL INTERPRETATION OFTHE RITE

OFTHEHOLY EUCHARIST ASCELEBRATED INTHE EASTERN

ORTHODOX CHURCHES

TRANSLATED BY L.ALExIEFF

Companion volume to The Eucharist in the East. A bookforthe useofEnglish worshippersin Orthodox Churches(Mowbrays)

PUBLISHED FOR THE ANGLICAN AND EASTERNORTHODox CHURCHES UNION

A. R. MOWBRAY & CO. LTD.LoNDoN : 28MargaretStreet, OxfordCircus,W.

OxFoRD: 9HighStreetE.V.



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A2.42 so:Firstprinted, 1913.



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|\reface

(BY THE TRANSLATOR)

INanote on the first page ofthe Liturgikon,printedin Berlin in 1902, andconsisting oftheChief Offices and Liturgies of the OrthodoxCatholic Church of the East, translated intoGerman by the Archpriest Alexis Malzoff ofthe Russian Embassy Church in Berlin, hethus prefaces the Meditations on the DivineLiturgy, by Nicholas BasilovitchGogol,which

hegivesinboth German and Russian, printedinparallelcolumns. Forsomewhollyincomprehensible reason, in none of the so-calledcomplete editionsof the works of the famousRussian author, Gogol, has the beautifultreatise Meditations on the Divine Liturgy

found a place except in that of Marx, theEditor ofthe journal Neva. Itwas first published in 1857 (five years after the death of

the authorat the age of43),inSt. Petersburg,by P.A. Kulisch,in the form of a pamphletwhich haslongsince become a bibliographicalrarity; later it was issuedbythe Holy Synod.

w



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W1 PREFACE

It has not, so far, been translated into anyforeign language, whilethe ironical descriptionof the sameLiturgy, written not long ago byCount L. N. Tolstoy, is known all over theworld. It therefore seems to me not superfluous toinclude here, notonlyin Russian,butalso in a foreign European tongue, thisalmost-forgotten work on the same subject,by

our no less famous author,

the immortalGogol, forming, as it does, such an entirecontrastso that readers who have aprejudiceagainst works of the kind by exclusivelyreligious writers, might learn the views andconclusions ofa secular writer, and of one sohighlygifted.

Ifin regard to such an author, everycorrection, or varying reading occurring in his

works is considered of interest and importance, should we not hold as of worth acomplete dissertation inspired by his genius PAnd let it not be said that this productionbelongs to themystical epochorhisactivity tothe period of the overclouding of his talent,forwho can define the exact boundary in thelife ofthe spirit. Ifhe is deartous in all hewrote, in every expression of his power, inevery subject touched upon by himhowmuch more soin oneconcerningtheFaith,theChurch, andsalvation.



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PREFACE vii

The re-issue ofthe little bookofMeditationsbytheHoly Synod has now reached a fourthedition, published in 1894,and iswidely usedand valued as a manual. The onlyomissionsmade in translating consist ofa few explanations to orthodox readers of Slavonic words.Some additions have been made in giving

a few prayers and parts of the service more

fully than in the originalthese are enclosedin bracketsand a word or twoofexplanationhas beenaddedhereand there inparentheses.Aslightalterationhas been made inthe orderofthedescriptionofthe endofthe service, soas to include a

ll consecutively while avoidingrepetition and confusion. The congregationdoes not, now, as arule, join audibly intheresponses asinancient times, and the expres

sions, all respond,unitewith the choir,etc., must betaken toimplythat this isdoneinthoughtand intention rather than literally.

There has been some revival ofcongregational

singing incertain churches of

lateyears. Forthe prayers quoted the classic translation o

f

Dr. J.M. Neale has been used, wheneverpossible, inthis humble following o

fhis great

work.

The English version of the little book ismade for the priests and people o

fthe One,

Holy, Catholic, and Apostolic Church, in



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viii PREFACE

communion with the Anglican hierarchy, bya memberof theAnglican and EasternOrthodox Churches Union.

RIGA, 1910.



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3ntrouction by the Hutbor

THE object

of this book is to show those asyet little acquainted with our Liturgy, withwhat completeness and depth of consecutivemeaning it is informed. To this end thereare here chosen from the manycommentariesofthe fathers andteachers of the Church onlysuch asare accessible to a

ll by

reason of

theirsimplicity, and which serveespecially toshowthe regular succession o

fone act toanother.

The intention of

the compiler is to impressuponthe reader the order of

the whole. Hefeels assured that toevery onewhoattentively

follows the Liturgy the deep, inner meaningwill reveal itself.



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CONTENTS

PAGE

PREFACE BY THE TRANSLATOR - - - w

INTRODUCTION BY THE AUTHOR - - - ix

MEDITATIONS

ON THE DIVINE LITURGY - - - - I

ON THE FIRST PART: THE OFFICE OF

OBLATION - - - - - - - 5

ONTHE SECOND PART: THELITURGYOFTHE

CATECHUMENS - - - - - - 27

ONTHETHIRD PART: THE LITURGY OF THE

FAITHFUL - - - - - - - 49

CONCLUSION - - - - - - - 99

xi



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{IDebitation3 on the #)Wine

Tliturgy

THE Divine Liturgy is in a certain sense theperpetual repetition of the great act of lovemade once for us.

From the ends of the earth humanity,mourning over it

sdisordered state, cried to

its Creator. Amidthe darkness ofheathenismand inignorance o

fGoD,mankind recognizedthat order and harmony could be restored to

theworldonly by

Him Whobade the universetomovearight.

Groaning creation criedaloud toits

Creator.Not only incapable o

funderstanding the eloquence o

f daily recurring events in God'sworld, but unable even todiscern the leastletter, demanding centuries o

feffort, itawaitedenlightenment from the voice o

fits

Creator.All continued tocry aloud tothe Author o

f

their being, and those cries were heard especially from the mouth o

fthe elect and o

fthe

prophets. They felt and knew that if theCreator were tostand face toface with man,

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2 MEDITATIONS ON THE DIVINE LITURGY

it wouldbein the form ofHiscreation madeafter Hisownimage andlikeness.

The Incarnation ofGoD on earth presenteditselfto allin degreeas the idea of the Deitybecame clearer; butit wasonly plainly spokenofbytheprophets ofthe chosen people.

HisImmaculate Incarnation ofapureVirginwasapprehendedevenbytheheathen, butwas

plainly foretold only by the prophets. Thecries were heard. He by Whom the worldwas made appeared in the world.

There appeared amongus Onelikeunto us,in the likeness of man, as was foretold amidthe darkness of heathenism; but not in theform which unsanctified comprehension hadpictured. Not in proud splendourand greatness; not as the chastiserofcrime; not as a

judge come to condemn some and rewardothers : He came as GOD alone could come.



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PART I

Q-Be Qffice of Qblation



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(Ibe Qffice ofQblation

THE priest who is to celebrate the Liturgy

should from theeveningbefore abstain in mindandbody,should be at peace withall,shouldbe careful to nourish no resentment againstany one, andfrom the evening onward, havingsaid the appointed prayers, should keep hismind fixed on the sacredness of that whichawaits him on the morrow, so that his verythoughts maybedulysanctified andsavoured.

Entering the church

together with thedeacon, (1) they bow before the royal gates,

kissthe sacred pictures ofthe Saviour and oftheMother ofGoD; bowtotherightand to theleft to all present, thereby asking forgiveness

ofall,and enter the sanctuary; (2) repeatingto themselves the Psalm,I will come intoThine house, and in Thy fear will I worshiptoward Thy holy temple; and approaching

the altar they make three prostrations beforeit,and kiss the altar itselfand the book of theGospels lying upon it

,as though itwere the

LoRD Himself sitting upon the throne, and5



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beginto robe in the sacred vestments in orderto be distinguished, not only from others,

but even from themselves, nothing in theirappearance recalling men occupied in theevery-day affairs of life, but rather remindingthe beholders of all the greatness of theapproaching service.

Fromthe timeof theApostles these special

vestments have been used for the divineservice. Although thepersecuted Church couldnot provide them in their present richness,still it strictly prescribed that the presbytershould not appear for the service in his usualdress,and that noneof the clergy should goout in the apparel worn during service time.While vesting themselves in this shiningraiment, the ministers of the Church should

be clothed upon with higher spiritual valour.Therefore each vestment is accompanied by

words chosen from the Psalms and revealingthe deep meaning, so that thethoughts of thesacred ministers, though occupied in such anordinary task as clothing himself, should notstray, but should be attuned by this very actto the high service, and that he may stand

like Aaron, splendidly attired in body andspirit before the awful throne of the MostHigh, thathe dienotspiritually.

The priest and thedeacon, takingtheirvest



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THE OFFICE OF OBLATION 7

ments intheirhands, each bow thrice towardsthe East and repeat to themselves, O GOD,cleanse me a sinner and have mercy uponme.

The deacon, holdinghis dalmatic and stole,asks the priest's blessing upon them. Havingreceived theblessing, hegoesto one side androbes thus: he firsts puts on the dalmatic,

which corresponds tothealbof thepriest,andis almost the same as thechainedephod ofthepriests of the Old Testament. The alb isalways light in colour, signifying the bright

raiment ofangels, and in remembrance of theunsullied purityof heart which should beinseparable fromthepriestlyoffice. Both deaconand priest while vesting respectively in thedalmatic and alb, repeat, My soul shallexult in the LoRD. For He hath enduedme with the robe of salvation, and with thegarment ofjoyhath Heclothed me. Hehathset a crown uponmyhead like unto a bridegroom, and as a bride hath He adorned mewith comeliness. . Then, having kissed thestole, a long, narrow band, the deacon hangsitoverhis leftshoulder.

The orarion, or prayer-stole, is the specialattributeof thediaconate; with it the deacongives the sign for beginning each act of theservice, calling on the people to pray, the



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choir to sing, thepriesttoperform the sacerdotal acts, and himself toangelic speed andreadiness in service. For during the Liturgythe office of the deacon is the same as thecallingof theangels inheaven; the placingofthe band upon his shouldergiving him, as itwere, the appearance of wings, and in hismovements about the church he represents,

according to the words of Chrysostom, theflying ofan angel. Then the deacon puts onthegauntlets,whichfasten at thewrist inorderto give his hands more freedom and ease inthe performance of the appointed service.While putting them on he reflects on the allcreating and operating might of .GOD. Onfastening the right onehey righthand, O LoRD, is glorified in streng Thy

right hand,O LORD,hath shattered theenemy,and through the multitude ofThygloryhastThou crushed the adversaries. Onfasteningtheleft one he thinks ofhimself as the workofGoD's hands,andprays toHim,hisCreator,to direct him withHisownguidance from onhigh, sayingthus: Thyhands have made meand fashioned me.-Enlightenmy mind andI

shall learn Thy

commandments. Thepriest

vests in the same manner. He first blessesand puts on the alb, accompanying this withthe same words as those used bythe deacon;



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and over the alb he puts on not a straight,simple stole,but a double one which, restingon both shoulders and going round theneck,has both ends joined together on the breastand falls down nearly to the feet; and, beingcalled the epitrakhlion, signifies the pouringout of grace from on high upon the priest;

and therefore this act is accompanied bythemighty words ofScripture, Blessed beGoD,Whopoureth out upon His priests Hisgrace,like unto theprecious ointmentuponthehead,which ran down upon the beard, even uponAaron's beard ; and ran down tothe skirts ofhis clothing. | Then he puts the gauntletsupon both hands, accompanying the act withthe same words as those used by the deacon,

and girdshimselfwith thegirdle over the alband stole that the width of the vestments

should not hinder the accomplishment of thesacerdotal acts, andbythusgirdinghimself toexpress his readiness, even as a man girdshimselfwhenpreparing forajourney, or beforeperforming some task or feat, so the priest

before setting out on the way, and beginning

the work of theheavenly service; and trusting

to thegirdle asto thesupport ofGoD's mightstrengthening him, repeats," Blessed be GoDWho girdeth me with strengthand hath mademy path blameless, and hath made my feet



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IO MEDITATIONS ON THE DIVINE LITURGY

like unto harts'feet,and hath set meonhigh.Ifhebelongto the rank of the higher clergyhe hangs at his side the oblong epigonation,which signifies the spiritual sword, the allconquering power of the Word of GoD, proclaiming the continual combat awaiting manin the world, that victory over death whichCHRIST gained,that the immortal soul ofman

might fight bravely against his corruption.Therefore the epigonationhas the appearanceof amighty weapon, andishung uponthehip,the seat ofman's strength, and itsputting on

isaccompanied by

the invocation tothe LoRDHimself!"Gird Thy sword upon Thy thigh,OThou most mighty, inThy vigour and inThy beauty: and go forth and prosper, andreign, because o

f truth, and meekness, andrighteousness; andThyright hand shallguideThee wondrously, always, now and ever, anduntoages o

fages. Amen.Finally, over all the priest puts on the

chasuble, signifying the over-covering truth of

GoD, and repeats the words, Thy priests, OLoRD, shall clothe themselves with righteousness, and Thy holy ones shall rejoice with

exultation, always,nowandever,and untoagesof ages. Amen. Thus vested the priestappears another man. Whatever he be inhimself, however unworthy,all standing inthe



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THE OFFICE OF OBLATION I I

church behold in him the instrument ofGODwielded by the Holy SPIRIT Himself. Boththe priest and the deacon wash their hands,accompanying theablution with the repetitionof the Psalm,I will wash my hands amongthe innocent,andsowillIcompassThinealtar,O LoRD"; andhaving each made three lowlyreverences with the prayer, O GOD, cleanse

Thou me, asinner,andhavemercy upon me!they should stand, pure and bright,like theirshining raiment, in nothing resembling otherpeople, but more like a shining vision thanmen.

The deacon indicates the commencement ofdivine service bythewords, Bless, Master!andthepriest begins withthewords, Blessed

be our GoD always, now and ever, and untoages ofages; and proceeds to the table ofoblation. Allthispart ofthe service consistsof the preparation ofwhat isrequiredfor thecelebration, i.e., of the separation from theofferings, or little loaves of altar bread, ofthose parts which at first represent the Bodyof CHRIST and later become It. The table ofoblation,to the leftofthealtar,called theplace

of offering because on it are placed the smalloffered loavesofaltarbread, representsthe sidespace in the primitive churches, where wasgathered a

llthatwas brought b

ythe Christians



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I2 MEDITATIONS ON THE DIVINE LITURGY

for divine service and for the common refection. .

As the whole office of oblation is nothingbut thepreparation forthe Liturgy, theChurchhas united to it the commemoration of thebeginning of the Life ofCHRIST, as being thepreparation for His Works, Sufferings, andDeath. Allis done within the sanctuary withcloseddoorsand drawn curtains; (3) unseenofthepeople, even as thewholeof theearly LifeofCHRIST passed unnoticed bythemultitude.For to the worshippers during this time areread the Hours, a collection of Psalms andPrayerswhich were usedbytheearlyChristiansat the four chief times of theday. Thefirsthour, when, accordingtothe reckoning of theChurch,

the morning began;

the third hour,

when the Holy SPIRIT descended; the sixthhour, when theSaviouroftheworld was nailedto the Cross; and the ninth hour, when Hegave upHisSpirit.

As, for the Christians of to-day, owingtolack of time and constant distraction, it isimpossible to use these devotions at theappointed hours,theyare joined together and

read one after the other.Proceeding tothetableofoblation,thepriest

takes one of the little loaves ofaltar bread,

called prosphori, in order to separate the



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THE OFFICE OF OBLATION I 3

middleportion(oftheupper part), onwhich isthe seal (orstamp) bearing the name of JESUSCHRIST, as though representing by this actiontheseparating ofthe fleshofCHRISTfrom thatofthe Holy Virgin. Remembering that HeWho is born offered Himself in Sacrifice forthe whole world,the priest sees,as it were, inthe bread the Lamb brought for sacrifice, inthe spear with which he divides it the sacri.ficial knife, which has the form of a spearinremembrance of that with which the BodyoftheSaviourwas pierced upon the Cross.

His acts now are unaccompanied by thewords either of theSaviourHimself or of thewitnessesofwhat occurred atthetime; neitherare his thoughts directed to that timeof theoffering

of the sacrificethat is still to comein the latter part oftheLiturgy, and towardsthat which is to come he turns his thoughtsfrom afar.

Likethepeopleofwhom it is said thatwhilesitting in darkness they saw a great light,helooks towards the Light yet to appear; asIsaiah saw with the eagle-eye of propheticvision beyond thatwhich was around him, that

which was to come ; sofrom this oblation thepriestlookspropheticallyto thesacrificial actsyetto bemade; and, unitinghimselfto theprophet,he accompanies each act with the words of

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prophecy, outof the darkness of theagesforetelling the future miraculous Birth, Sacrifice,and Death. Thrustingthespearinto therightside of the seal, he pronounces the words,He was led as a sheep to the slaughter;and wheninto the left side, and asablameless lamb dumb before her shearers, so Heopened notHismouth. Then, when thrusting

thespearinto thetopof the seal, he says, InHis humiliation His judgement was takenaway. And finally,when intothe lower part,he pronounces the words of the prophet,pondering deeply on the wondrous origin ofthe Victim, And who shall declare Hisgeneration? Then raising with the spearthe middle part of the bread which has beencut round, he repeats, ForHis life is takenaway from the earth; and cutting it crosswise,he says, TheLambofGoD issacrificed,which taketh away the sins of the worldfor the life and salvation of the world.

He then thrusts the spear into theright side,remembering, together with the slaying of thevictim, the piercing of the Redeemer's sidewith the spear of the soldier who stood near

the Cross,

and repeats, One of the soldiers

with a spear pierced His side, and forthwithcame thereout blood and water; and he thatsaw it bare record, and his record is true. I



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THE OFFICE OF OBLATION I5

These words serve also as asignto the deaconto pour wine and water into the holychalice.The deacon, havinggazed reverently onall theactions of the priest, while repeating tohimself, Let us make our supplications to theLORD, now pours wine and water into thechalice,asking theblessing of the priest uponthe union.

Thus are the bread and wineprepared forthat which they are to become during thesubsequent great Mystery. Then according to the ancient and holy custom of thePrimitive Church, the priest proceeds to takeportions from the other little loaves, in commemoration ofthelivingand the dead in orderto place them upon the same paten near the(portion

of) holy

Bread which represents

theLORD Himself.Takingin hishandthe second prosphora, he

takes from it aportionin honour and remembrance ofour most Blessed Lady, the MotherofGoD andever.Virgin Mary,andplacesit onthe right side oftheholy Bread, repeating theprophetic words of the Psalm, Upon Thyright hand did stand the queen in a vesture

of gold wrought about with divers colours.Then he takes the third prosphora in commemoration of the saints, and with the samespear he separates from it nine portions in



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three rows of three in each. The first portionin honour andremembrance ofS.JohnBaptist,the second of the prophets, the third of theApostles; and thus forms the first row andrank of the holy ones. Then he separates afourth portion in commemoration of the holyprelates, a fifth of the martyrs, a sixth of thevenerable andGoD-bearingfathersandmothers;

and thus forms the second row and rank of theholy ones. Then he separates a seventhportion in commemoration of the wonderworkers, and unmercenaries, an eighth ofthe progenitors ofGoD, Joachim and Anna,and of the saint of the day, a ninth in thename of S. John Chrysostom, or of S. Basil,the Great, according to which Liturgy is celebrated on the day; and thus is formed the

third row and rank of the holyones; and allthe nineportions areplaced onthe holy paten

neartheholy Bread,on the left sideofit.

Thus CHRIST appears among His own, HeWho inhabiteth theholyplace becomes visibleamongHisholy ones. Then takingthefourthprosphora for all the living, the priest takesfrom itportionsfor all theorthodox episcopate,

for the most holy synod,

and the patriarchs,

for the reigning emperorand all the imperialfamily,and for a

llorthodoxChristians,forthose

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whom he



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has been asked to remember. Then thepriesttakes thefifth andlast prosphora andseparatesfrom it portions in commemorationof all thedead, asking for the forgiveness of their sins,beginning with the patriarchs, tsars, thefounders of the Church in which he is officiating,forthebishopwhoordainedhim,ifalreadydeceased,downto the leastChristian,separatinga portionforeach one for whom he has beenasked to pray or whom he wishes to commemorate. Andlastofallhe asks for himselfforgiveness for all, and likewise separates aportion for himself; and all these portionsrepresenting those who are to be rememberedduring thecelebration, thepriest placeson thepatennear the the sameholy Bread, but belowit.

Thusaround this Bread thatis

theLamb,

representing CHRIST Himself, isgathered Hiswhole Church, bothtriumphant inheaven andmilitant on earth. The Son o

fMan appears,

asitwere, among men, for whose sake He

becameincarnate, andwas made Man. Takingthe sponge, the priest with itcarefully gathers

the crumbs upon the paten. The portionstaken from the prosphori in remembrance o

f

those whohavebrought them, or

of

those forwhom they have been brought, a

tthe end o

f

the Liturgy after theCommunion, areput intothe chalice with the prayer, Take away, O



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LORD,the sins of those here remembered, byThy precious Blood, with the prayers ofThysaints.

Standing back from the table of oblation,the priest bows asthoughhe werereverencingthe veryCHRIST Incarnate,andsalutes, underthe formofthe Bread lying uponthepaten,theappearing of the heavenly Bread upon earth,

giving homage by censing it while repeatingthe prayer, UntoThee,OCHRIST our GoD,do we offer incense for an odour of spiritualfragrance; which do Thou accept upon Thymost heavenly altar, andpourforth upon usinreturn the grace of Thine all-holy Spirit.

Then transporting himself in thought to thetime ofthe Nativity ofCHRIST,and recalling

the past,

the priest sees, as

it were,

in thechapelofoblation,the mysterious cavewhereintheSaviourof theworld willed to beborn andto lie. Censing theasterisk, or star-cover, andplacing it upon the paten, he sees in it

,asit

were,the star which led the wise men tothemanger wherelaythe Divine Infant, andtherefore repeats the words, And the star cameand stoodover where theyoung Child was.

Having censed thefirstveil,he covers withit theholy Bread with thepaten, repeating thePsalm, The LoRD isKing,and hath put onglorious apparel . ..; the Psalm which sings



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2d MEDITATIONS ON THE DIVINE LITURGY

prepared for the coming offering, in thesewords: O GOD, our GoD, Who didst sendforth the heavenly Bread, the nourishmentofthe whole world, our LoRD and GoD JESUSCHRIST, asaSaviourand Redeemer andBenefactor, blessing and hallowing us; Thyselfbless this oblation, and receive it to Thyheavenly altar; remember of Thy goodness

and love to men them that offered it,

andthem for whom they offered it; and keep uswithout condemnation inthe Celebration of

Thyholymysteries. Forblessed and hallowedisThyholyandglorious Name, FATHER, SoN,and Holy GHOST, now and ever,and toagesof ages. Amen. And after the prayer hepronounces the dismissal at the end o

fthe

office ofoblation.

The deacon censes the offerings and thenthe holytable round about inthe form o

fa

cross, and meditating on the birth into theworld o

fHimWhowasbegotten o

fthe FATHER

before all worlds,repeats tohimself,In thetomb bodily, inHadesspiritually, inParadisewiththethief,whileThou wast, OCHRIST,withthe FATHER and the HOLY GHOST on the

throne, as

GoD fillingall things and incircumscript"; andgoesout ofthesanctuary holdingthe censer, to salute all who are gatheredtogether for the holy feast o

f love, and tofill



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THE OFFICE OF OBLATION 2 I

the church withthe sweet savour. Thiscensingis always performed at the beginning of theservice; as in the domestic life of all theancient peoples of the East every guest onentering was offered ablution and perfume.

This custom was continued in the heavenlyfeast, the Sacramental Supper, which bearsthenameofthe Liturgy.

Censing and bowing to all alike, rich andpoor, thedeacon, astheservant ofGOD,salutesthem all as the guests of the most graciousheavenly Host,he censes and bows also beforethe icni, or representations ofthe saints, forthey also are guestscome to the SacramentalFeast, as in CHRIST all live and are notseparated. Having filled the church with thesweet savour, hereturns to the sanctuary, andafteragain censing it,puts the censer aside andgoesup tothepriest. Both standing togetherbefore theholyaltar, thepriest and the deaconbow three times, and, preparing tobegin theactual divine service o

fthe Liturgy, call upon

the HolySPIRIT, theTeacher and Leader ofprayer. For weknow not how topray asweought, says S. Paul,butthe SPIRIT Himself

maketh intercession for us

with groaningswhich cannot b

euttered. Praying the Holy

SPIRIT tofill them, andfilling topurify themfor their service, the priest and deacon recite



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the hymn with which the angels greeted theNativity of JESUS CHRIST : GlorytoGod in,

the highest, and on earth peace, good willtowards men.

Before this time (at the beginning of thereading of the Hours), the curtain within theroyal gates iswithdrawn, signifying in thought

the heavenly gateswhich open then when the

mind is raised to high and heavenly things.Herethe opening of the high gates after theangels' hymn declares that not to all was revealed the birthofCHRIST, that it was knownonly to the angels in heaven, to Mary and

Joseph, tothe wise men who came toworship,and wasdiscerned from afar bythe prophets.

The priest and the deacon repeat to themselves, O LORD, openThou mylips,and mymouth shall show forth Thy praise. Thepriest kisses the book of the Gospels, thedeacon kisses the holy table, and by bowinghishead indicatesthebeginningoftheLiturgy;and, holding his stole with three fingers, hesays,It is time to sacrifice unto the LORD.Bless,master. Andthepriest blesseshim withthewords, Blessed be our GoD always, now

andever,and unto agesofages. Thedeacon,meditating onthe service which is before him,inwhich heshould belike anangelflyingfromthe altar to thepeople, and from thepeopleto



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THE OfFICE OF OBLATION 23

thealtar, andgathering all into one spirit-be,asit were,aholy inspiringpower for the timeofthe service, but feeling his unworthiness, andtheinsufficiency in himself of spiritual purity,humbly asks ofthepriest: Pray for me,holymaster! MaytheLoRD GoDremember theeinHisKingdom, now andever,and unto agesofages! With raised head the deacon says

in a lowvoice, Amen,andgoes out of thesanctuary by the north door of the sacredpicture-screen, or iconostasis, to the people,and standing upon the ambon opposite theroyalgates, repeats againtohimself: O LORD,open Thou mylips,andmymouth shall showforth Thy praise! and turning towards thesanctuary, cries in the hearing of all to thepriest : Bless,

master! From within theholyplace the priest answers, Blessed be thekingdom of the FATHER,andof theSoN, andof the Holy GHOST"; and the Liturgy iscontinued.

NOTES

1. The clergy usually have access to the

church by a door near the sanctuary (whichanswers to thechancel, and is separated fromthe rest of the church by the iconostasis, orsacred picture-screen); so that they first meet



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in the sanctuary, or in a chapel near it; andwhen theyarereadyandthe time has come tobegin theservice, before vesting theyenter thebodyof the church from thesanctuary bythenorth andsouth doors inthe iconostasis, so asto stand together on the ambon before themiddle orroyal doors of the screen, andtheresay theprayersofpreparation secretly,

2. The clergy return to the sanctuary andthechapel ofoblation andvestry, whichareoneither side of it

,also b

ythe north and south

doors, asthe royal gates are only opened forceremonial entrance andexit.

3.The royal gates do not fill inthe whole

space of

the entrance arch ordoorway inthe

iconostasis, and are often pierced, sothat thesilk curtain, when drawn across from within,

is seen above and below and through theinterstices.

L. A.



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PART II

Zbe Liturgy of the Catecuntens

25 D



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(Ibe Tliturgy of theCatechumell3

THE second part of the Liturgy is called thatof the Catechumens. As the first part, theOblation, answers to the beginning of the lifeofCHRIST, His Nativity, revealed only to theangels, andto a fewpeople, His childhood andcontinuance in mysterious retirement till thetimeof His open appearance in theworld; sothesecond part answers toHislifeamong mento whom

He taught theword of truth.

It is

called the Liturgy of the Catechumens alsobecause, in the early times of Christianity,therewere admitted toit those who were onlypreparing to become Christians, but had notyetreceived holy baptism, andwerestill ofthenumber of the catechumens. Moreover, theform of the service, consisting of the readingof the Epistle and Gospel, and the more

general prayers, is chiefly catechetical. Thepriest begins the Liturgywith the exclamationfrom the sanctuary, Blessed be thekingdomof the FATHER, and of the SoN, and of the

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HoLYGHOST. . . . As bythe Incarnation ofthe SoN the mystery of the Trinity becameknown to the world, so the ascription to theHoly Trinity goes before and illuminates thebeginning of each act, and the worshipper,detachinghimself from all beside, should fromthefirstriseinthought to the kingdom of themost Holy Trinity.

The deacon standingon the ambon, facingtheroyalgates, represents anangel inciting thepeople topray,and raising thestole, thefigureofanangel's wing, with three fingers, calls onthe congregation to join in the same prayersin which, unchanged from the time of theApostles, theChurch prays, beginningwith theprayer forpeace,without whichitis impossibleto pray. The assembled worshippers, signingthemselves with the cross, and striving toattune their hearts like the responsive stringsof an instrument struck by the voice of thedeacon, exclaim in thought, together with thechoir singing, LoRD,havemercy.

Standing on theambon, holding the prayerstole, figuring the outspread wing ofan angelurgingthe people to pray, the deacon invokes

to prayer: for the peace that is from above,andthe salvation ofour souls, for the peaceofthe whole world, the stability of the holyChurches ofGoD and theunion ofall,forthe



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THE LITURGY OF THE CATECHUMENS 29

holy temple and for those who in faith,piety,and the fear of GoD enter into it

,for the

sovereign, the Synod, the rulers spiritual andtemporal, forthecouncil, for the army, forthetown, for the monastery o

rchurch where the

Liturgy iscelebrated, forhealthiness ofair, for

plentifulness of

the fruits of

the earth, forpeacefultimes,forthem thatvoyage o

rjourney,

the sick and the suffering, forthose incaptivityand fortheirsalvation; thatwemay besparedfrom all tribulation, wrath,andnecessity. And

joiningall thiscomprehensive chain ofprayer,

called the great Ectenia, or Litany, toeach

separate intercession, thecongregation exclaims(inspirit) togetherwith the choir, LORD, havemercy. Intoken o

fthe weakness o

four

prayers, lacking spiritual purity and

heavenlylife, the deacon, turning his gaze tothe facesof

theMother of

GoD and of

the saints represented on the iconostasis, o

rscreen, calls ontheworshippers toremember thosewho, betterthan we, knew how topray,and who nowpray

for usinheaven,and togiveourselves and oneanother, and all our life toCHRIST our GoD.With the sincere desire togivethemselves and

one another and all their lives toCHRIST theLORD, asdid those better than we, with theMother o

fGOD and the saints, the whole

Church exclaims,ToThee, OLoRD. The



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30 MEDITATIONS ON THE DiviNE LITURGY

chainofprayeriscompleted by the priestwiththe ascription of praise to the most HolyTrinity, which like a uniting thread runsthrough the whole Liturgy, beginning andending each act. The congregation answers(bythe choir) with theaffirmation,Amen, sobeit. Thedeacon leaves theambon,andthechanting of theantiphons begins. The antiphons are chants chosen from the Psalms,prophetically setting forth the coming of theSoN of GoD into the world, and are sungalternately by the two parts of the choir oneither side. During the singing of the firstantiphon the priest prays secretly within thesanctuary, thedeacon stands in the attitude ofprayer before the eikonof theSaviour, holdingup

theprayer-stole

with three fingers.

At theend of the first antiphon the deacon returnsto theambon and invokes the congregation inthe words, Again and again in peace let uspraytotheLoRD. Thecongregation responds,LORD, havemercy.

Turninghisgaze to the faces ofthe saints,the deacon again exhorts to remembrance oftheMotherofGOD andof allthesaints,and to

the offering of themselves, and one another,andoftheir wholelives to GoD.Thechoir,in the nameof alltheworshippers,

responds,ToThee,OLord. With thethree



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foldascription ofpraisetheprayer ends. Thewhole Church responds with the affirmingAmen; and the chanting of the secondantiphon begins. During the chanting of thesecond antiphon the priest prays secretlywithin the sanctuary. The deacon againstands in the attitude of prayer before thepicture of the Saviour. At the end heagaingoes to the ambon, invoking by the words,Again and again in peace let us pray to theLORD. The congregation responds, LORD,havemercy. Thedeacon exclaims, Defend,preserve, pity, and protect us,O GoD, byThygrace. The congregation responds, LORD,havemercy. Further: Commemorating ourmost holy, undefiled, most blessed and glorious

Lady,the Birth-giver of GoD, and ever-VirginMary, with all the saints, let us commend ourselves, and one another, and all our life toCHRIST ourGod. Thecongregation responds,ToThee,OLoRD. Thethreefoldascriptionends the prayer. The affirmingAmen isexclaimedby the whole Church. The deaconleaves the ambon; the priest within thesanctuary prays secretlyinthesewords:Thou,

Who hast given usgraceat this time with oneaccord to makeour commonsupplicationunto

Thee, and dost promise that, when two orthree are gathered together in Thy Name.



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Thou wilt grant their requests: fulfil now, OLORD,the desiresandpetitionsofThyservants,as maybe most expedient for them; grantingus in this world knowledge ofThytruth, and,intheworldtocome, lifeeverlasting.

From the choir soundaloud,in thehearingofall,the Beatitudes proclaimed bytheGospelof CHRIST. The congregation, with the cry

ofthepenitent thieftoCHRISTupontheCross,Rememberme, O LORD, when Thou comestintoThykingdom, repeats after the choir orreader these words of the Saviour: Blessedare thepoorinspirit,for theirsis thekingdomofheaven, i.e. blessed are the humble, theywho are not high-minded. Blessedare theythat mourn, for they shall be comforted, i.e.blessed are they who mourn more for theirownimperfections andsins than fortheinjuriesandoffences theyreceive.

Blessedare themeek, fortheyshall inheritthe earth, i.e. blessed are they who do notnourish anger against any,all-forgiving, loving,

whoseweapon isall-conquering meekness.Blessedarethey who dohungerand thirst

after righteousness, for they shall be filled,

i.e. blessed are they whohunger for heavenlytruth, thirsting to establish it first in themselves.

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THE LITURGY OF THE CATECHUMENs 33

mercy, i.e.blessed aretheywho havepity uponevery brother, seeing in each one who askshelpCHRIST Himselfaskingfor him.

Blessed are the pure in heart,fortheyshallsee GoD, i.e. as in the pure mirror of stillwater, undimmed by sand or mud, the clearvault of heaven isreflected, soin themirrorofa pure heart, unsullied by passion, there isnothing earthly,and theimageofGoD alone isreflected in it.

Blessed are thepeacemakers, forthey shallbecalled the children ofGoD, i.e. blessed arethey who,liketheSoNofGoD Himselfcomingdown toearth in orderto bringpeaceinto oursouls, bring peace and agreement into thehome, like true sons ofGOD.

Blessed are theywhichare persecuted forrighteousness' sake, for theirs isthe kingdomofheaven, i.e. blessed are they who are perse

cuted for preaching and defending the truth,not onlywith theirlips,but bythe worthinessoftheir own life.

Blessedareyewhen men shall revile youand persecute you, and shall sayall manner ofevil against you falsely for Mysake. Rejoice

and be exceeding glad, for great is your reward in heavengreat, for their deserts arethreefold; first, that they were innocent andpure; second, that being pure they were re



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viled; third, that being reviled they rejoicedto suffer for CHRIST.

The congregation feelingly repeats thesewords of theSaviour, declaringwhomay awaitand hope foreternal life inthe world to come,and who are the true heirs andsharers of theheavenly kingdom. Here the royal gates aresolemnly opened, as it were the gate of the

kingdom ofheaven itself; andbefore theeyesof theworshippers stands revealed theshiningaltar, like the habitation oftheglory ofGoDand theseatofheavenly wisdom whence flowsout to us the knowledge ofthe truth and theproclamation ofeternal life.

Approaching thealtar,thepriestand deacontake from it theBook ofthe Gospelsandcarryit forth to the people, not through the royalgates, but through the side-door, in remembrance of the door of the side-room out ofwhich, in primitive times, books were carriedtothemiddleofthechurch to be read.

The congregation lookuponthe Book oftheGospels, carried bythe humble ministers ofthechurch, as upon the Saviour Himself comingforth forthe first time for the work ofdivine

preaching. He comes through the narrownorthdoor, asthough unknown, intothe midstof the temple, in order, having been seen byall, to return to the holy place through the



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THE LITURGY OF THE CATECHUMENs 35

royal gates. The sacred ministers stand inthe midst of the church (before the screen)with bowed heads. The priest prays secretlythat He Who has established in heaven theranksofangelsandtheheavenly hosts for theservice of His glory would now bid thesepowers andspiritswhoservewith us toaccomplish together with us the entrance into theholy place; and the deacon, indicating theroyal gateswiththeprayer stole, says, Bless,master, the holy entrance. Blessed be theentrance ofThy saints always, now and ever,and unto ages of ages, exclaims the priest.Havingheldthe Book of the Gospelsfor himtokiss,the deacon carries itintothesanctuary,butpausesbetween theroyalgates,and raising

itin hishands, exclaims,

Wisdom! thusindicating the wisdom shown to theworld throughthe proclamation of the Gospel,and after thishe cries: Stand !bywhich he exhorts all tostand reverently. The congregation with upliftedmind, exclaims with thechoir,O come,let us worship and fall down before CHRIST.Save,O SoN of GoD, Who art wonderful inthe saints (onSunday,Whoart risen from the

dead), uswho singunto Thee. Alleluia.In Hebrew Alleluia means praise be toGod, and indicates the approach or theappearanceofGod. This word is used every



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time when by solemn act the LoRD Himselfappears to the people under the figure oftheBook of the Gospels, or in the holy gifts(sacred elements). TheBook oftheGospels,which proclaimsthe word oflife, is laid uponthe altar. The choir sings either the anthemin honour of the festival or a hymn to thehonour of the saint commemorated by the

Church on the day, in that he resembledthose spoken of by CHRIST in the Beatitudeswhich have been read, and by the exampleof his own life showed how, in followingCHRIST,to rise to life eternal. After the troparion,or hymn, comes the time forthe trisagion. The deacon, having asked the priest'sblessing, appears between the royal gates,

and by raising the orarion gives the sign tothe choir. Thetrisagionconsists ofthethreefold cry to GoD : Holy GoD, Holy andMighty, Holy andImmortal, havemercy uponus!sounds through the whole church. Thricethe choir repeats the hymn, that it mayresound in the hearing of all. The priestsecretly within the sanctuary prays for theacceptance of thetrisagion, thrice bows before

the altar, and thricerepeatsto himself, HolyGoD, Holy and Mighty, Holy and Immortal,havemercy uponus! Andtogether with himthe deacon thricerepeatstohimself thehymnof



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they say not Peace be with thee, butAnd with thyspirit. The deacon exclaims,Wisdom ! Loudly and expressively, sothateach word should be heard by all, the readerbegins. Carefully, with receptive heart, withseeking soul, with the reason examining theinner meaning of what is read, the congregation attends; forthereading of the Epistle

serves as a kindofstep or ladder to the following reading of the Gospel. When thereader has ended thepriest exclaims from thesanctuary, Peace bewith thee. The readerresponds, And withthyspirit. Thedeaconagain exclaims, Wisdom! From the choirsounds the Alleluia, which announces theapproach of the LoRD Who comes to speakto the people in the words

of the Gospel.

But before it begins, the deacon, with thecenser in his hand, comes to fill the churchwith the sweet fragrance for the receptionofthe LORD; recalling bythe censing the purityof soul with which we should attend to thefragrant words oftheGospel.

The priest inthesanctuary prays secretlythatthelightoftheknowledgeofGoDmight shine

into our hearts,andthat the eyes ofour mindmight beopened to the understanding of thepreaching of the Gospel. For the shining ofthat light into their hearts the congregation



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prays inwardly while preparing to listen.Having asked theblessing of the priest, andreceived from him the commendation, MayGoD, through the intercessions of the holy,glorious, and all-laudable Apostle and Evangelist AV, grant utterance with great power

unto thee who proclaimest the good tidings,unto the fulfilment of the Gospel of HisbelovedSoN,our LoRD JESUS CHRIST. Thedeacon proceeds to the ambon, a standardlight being carried before him, signifying theall-illuminating Light ofCHRIST before whichwent the witness-bearer of theLight, theForerunner of the LORD. The priest in thesanctuary exclaims, Wisdom. Stand up.Let us hear theholy Gospel. Peace be with

all. The choir responds,

And with thy

spirit. Thedeacon begins thereading.Reverently bowing their heads, and attend

ing to the reading of the Gospel from theambon, as to CHRIST Himself speaking theBeatitudes from the Mount, all strive toreceive into their hearts the seedofthe holyWord, which the heavenly Sower sows by themouthoftheministernot into hearts likened

bythe Saviour to the earth by the wayside, onwhich, thoughthe seed fall,yet it is devouredby birdsflying thoughts of evil; not intohearts which He likens to stony ground,



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4o MEDITATIONS ON THE DIVINE LITURGY

covered by no depth ofearthwhich, thoughthey gladly receive the Word, yet let it nottake rootfor there is no depth of heart;neither into hearts which He likens to wasteland coveredbythornsin which, though theseed spring up, yet it is soon choked bythethorns which grow up with itthe worldlycares and troubles, the innumerable distrac

tions of the earthly, corruptible life, with its

deceptive pleasures, which hinder the younggrowth so that it bears no seed; but, intoreceptive hearts, which He likens to goodground, bringing forth fruit,some thirty, somesixty, and some ahundredfold, which, afterleaving the church, cultivate what they havereceived, athome, inthe family, inservice, a

t

work and at leisure, in conversation and in

solitude. Each faithfulsoul strives to beboththe hearer and the doer whom the Saviourlikens to the wise man who built his housenot upon the sand, but on the rock, so that,though, on leaving the church, the rain andstorm o

fmany cares may fall upon him, yethis spiritual house stands firm as a fortressupontherock. Atthe end ofthereading, the

priest from the sanctuary proclaims to

thedeacon, Peace betotheewho evangelizest.Having been found worthy tohear the holyGospel, all present, inthankfulness o

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exclaim (in spirit) together with the choir,Glory be to Thee, O LoRD ; glory be to

Thee. Standing between theroyalgates,thepriest receives theBook of the Gospels fromthedeacon, and places itupon the altar, evenas the Word coming forth from GoD, andreturning to Him. The sanctuary, representing the heavenly places, is now hidden from

sight; the royal gatesareclosed,signifyingthatthere is no other door into the kingdom ofheaven but that opened by JESUS CHRISTwhen He said, I am the Door. Hereusually,in the early times ofChristianity, wasthe place of the sermon, the interpretationandexplanation oftheforegoing Gospel. Butasin these daysthe sermon is often founded

on othertexts,

and therefore does not always

servetoexplain theGospelit isplaced at theend,soas notto disturb the ordered sequenceofthe Liturgy.

Representing an angel exhorting the people

topray,thedeacongoesto the ambon to callonthecongregation to praymore heartilyandfervently: Let us all say from our wholesoul, and with our whole mind let us say,

exclaims the deacon, raising the prayer-stole.Those present respond,LoRD, have mercy.Emphasizing theprayer by athreefold petitionfor mercy, the deacon again exhorts to pray



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for all men of whatever rank or calling,beginningwith those placed highest, where itis hardest for man, where are the greatesthindrances, and his need ofGoD's help is thegreatest. Allpresent, knowinghow much thewelfare of the many depends upon thehonourable fulfilmentoftheir duties by thoseinauthority,pray forthem withspecial fervour,

exclaiming, not once, LORD, have mercy,butthrice.The whole chain ofthese petitions is called

the increased Litany, or the Litany ofFerventSupplication. And the priest within thesanctuary, before the altar, prays for theacceptance of this Litany, and his prayer iscalled thatoffervent petition. And if

,on this

day, an offering ismade for the departed,

then, after the increased Litany comes theLitany for those who have fallen asleep.Holding theorarion, the deacon exhorts toprayfor the repose o

fthe souls o

fthe servants o

f

GoD, who are named, that GoD would grant

themforgiveness forevery transgression, voluntary o

rinvoluntary,and wouldbringtheir soulsthere where the righteous rest. Here each

onepresent remembers all those near to

hisheart who have fallen asleep, and repeats to

himself thrice after each petition of

thedeacon, LORD, have mercy, praying fer



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vently for those dear to him, and for alldeparted Christians. The mercies ofGoD,the kingdom of heaven, and theremissionoftheir sins, let us entreat of CHRIST, ourImmortal King and GoD, exclaims thedeacon. Thecongregation responds (inspirit)with the choir singing, Grant, O LORD.And thepriest within the sanctuary praysthat

He Who hath overcome death and given lifeunto the world, Himself would grant rest toHis departed servants in a place of light,a place of bliss, a place of refreshment,whence pain, sorrow, and sighing flee away;and, having asked for them forgiveness for alltheir sins, exclaims aloud, ForThou art theResurrection, and the Life,and theRepose of

Thy sleeping servants,and to Thee we ascribeglory with Thy FATHER, Who is from ever

lasting, and Thy most holy, good, and lifegiving Spirit, now and ever,and unto ages ofages. Thechoir responds with theaffirming,Amen. The deacon begins the Litany ofthe catechumens. Although there are nowseldom unbaptized persons, and such as arecounted catechumens, yet each one present,

reflecting how far he is in faith and deedfrom the believers in the early days ofChristianity, who were found worthy to bepresent at the feast oflove; how he,it may



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be said, is only taught of CHRIST, but hasnot taken Him into his very life; onlyhears His words, but does not do them, hisfaith still cold, and the fire ofall-forgivinglove to his brother, which melts the hardness of the soul, still wanting; thinking ofall this, he contritely places himself amongthe number of the catechumens, and at the

callofthe deacon, Catechumens, pray ye tothe LoRD, from thedepthofa contriteheart,responds, LoRD, have mercy. Ye faithful, cries the deacon, let us pray for thecatechumens, that theLORD may have mercyupon them ; may teach them the word oftruth; may reveal to them the Gospel ofrighteousness; may unite them to HisHoly,Catholic, andApostolic Church. Save them,

have mercy upon them, help them and keepthem, O LoRD, by Thy grace. And thefaithful, knowing how little they are worthy

of the name, while they pray for the catechumens, prayalso forthemselves, and toeachseparate invocation of the deacon contritelyrepeat after the choir, LORD, have mercy.The deacon exclaims, Catechumens, bowyour

headstothe LORD. Allbow theirheads,

repeating inwardly in their hearts, togetherwith the choir singing,To Thee, O LoRD.

The priest secretly prays for the catechumens,



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and for those whose humility of spirit placesthem among the catechumens. His prayer isin these words: O LORD, our GoD, Whodwellest on high, and beholdest the humble,Whodidst send forth the salvation of the raceof man, Thine only-begotten SoN, our GoDand LORD, JESUS CHRIST, look down uponThy servants the catechumens, who have

bowed their necks unto Thee ; and makethem worthy in due season, of the laver ofregeneration, of the forgiveness ofsins,oftherobe ofimmortality; unite them toThy Holy,Catholic, and Apostolic Church; and numberthemtogether with Thine elect flock. [Andaloud.] That they also, together with us,may glorify Thy honourable and majesticName, FATHER, SON, and HoLY GHOST, nowand ever, and to ages of ages. From thechoir sounds, Amen. As a reminder thatthe moment has come when, of old, thecatechumens were led out of the church, thedeacon exclaims loudly, Let all the catechumens depart; andagain,raisinghis voice,heexclaims, Ye catechumens, depart; anda third time, Ye catechumens, depart ; let

notanyofthe catechumens, butonlythefaithfulremain;againandagain,inpeaceletus prayto the LORD. At these words all fear whofeel their unworthiness, crying in thought to



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CHRIST Himself, Who drove out of theTemple of God the lawless dealers andshameless traders who turned His holy house intoamart; each one present strives todrive fromthe temple of his soul the carnal man, thecatechumen, unfit to be present at the holyact, and cries to CHRIST Himself that Hewould make him a clean heart, make him

faithful, counted among the chosen flock,of whom the Apostle said, A holy nation,a peculiar people; lively stones in a spiritual

housereckoned among the true believerswho were present at the Liturgy in the firstdays ofChristianity, whose countenances lookupon Him from the iconostasis. Lookingupon them all, hecallsuponthem for help, asbrethren prayingnow in heaven, that by their

prayers they might stir up in him the truebeliever, forthe most holy act is about totakeplace.

TheLiturgy ofthe Faithfulbegins.



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PART III

(Ibe Liturgy ofthe jfaitbful

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(Ibe liturgy ofthejaitbful

WITHINtheclosedsanctuary thepriest spreadsout on the holy altar the antiminsion, orcorporal, a silken cloth bearing the representation of the burial of the Saviour. Theantiminsion contains holy relics, and uponitare to be placed theholy Bread and cup ofWine mixed with water, prepared bythe prieston the table of oblation, which are nowbrought ceremonially in the sight of all thefaithful.

The antiminsion recalls the time of thepersecution of Christians, when the Churchhad noabiding-place and could not transportan altar. The use of this cloth containingportions of relics was then begun, and it hasbeen continued in token that the Church ofCHRIST is not confined to any exclusivebuilding, town or place, but like a ship iscarried above the waves of the world, nowhere casting her anchor, being anchored inheaven.

Having opened out the antiminsion, theofficiating priest stands before the altar as

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59 MEDITATIONS on THE DIVINE LITURGY

though for the first time, and as if he wereonly nowpreparing tobegin the actual service,and only now began the real prayer of thefaithful.

Still within the closed sanctuary the priestfalls down before thealtar, and in two prayers

of the faithful prays for his own purifying,that he maybeworthy uncondemned to stand

before the holy altar and offer the sacrificewith the witness of a clear conscience. Andthe deacon, standing on the ambon in themidst of the church, holding up the prayerstole with the three fingers, invokes all thefaithful to make the same prayers with whichthe Liturgyofthe Catechumens began.

Strivingtoattunetheirheartstotheharmonyof peace, now still more necessary, al

lthe

faithful exclaim, LORD, have mercy, andstill more fervently pray for the peace fromaboveand the salvation o

ftheirsouls; for the

peace of

the whole world,the stability of

theholy Churches o

fGoD,and the unity of

all ;

fortheholytemple, and forthosewhoenter it

infaith, grace,and the fear of

GoD; forpreser

vation from all grief, wrath, and necessity;crying

more earnestly in

their hearts, LORD,

havemercy.

Thedeaconexclaims,Wisdom ;

indicatingthat the same Wisdom, thesame eternal SoN



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THE LITURGY OF THE FAITH FUL 5 I

ofGoD Who came forth under the figure ofthe Gospel, to sow the Word oflife,will nowbebrought forthunder the formofholy Bread,as offeredupinsacrifice for the whole world.Moved bythisreminder, theworshippers directtheirthoughts to the approaching high sacerdotal act,andthe priest before the altar saysthisgreat prayer:

None isworthy amongthem

that areboundwithfleshlydesires andpleasuresto approach Thee, nor to draw near, nor tosacrifice unto Thee, King ofGlory; for tominister to Thee is great and fearful, even totheheavenly powersthemselves. Yet throughThine ineffable and measureless love, Thoudidst unchangeably and immutably becomeMan, and didst take the title of our High

Priest,and didstgiveto us thehierurgy ofthisliturgic and unbloody sacrifice, as being LORDofall; forThou only,OLoRD,ourGoD, rulestover things in heaven and things on earth,Who sittest upon the cherubic throne, LoRDofSeraphim, andKingofIsrael, only holy andresting in the holies. On TheeI importunately call, that art only good and ready tohear,look upon me, a sinner, and Thine unworthyservant, and cleansemysoul and heartfrom an evil conscience; and strengthen, withthe might ofThyHoly GHost, methat havebeen endued with thegraceof the priesthood,



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52 MEDITATIONs on THE DIVINE LITURGY

that I may stand bythisThy holy altar, andsacrifice Thy holy and spotless Body andprecious Blood. For TheeIapproach, bowingmy neck, andprayofThee, Turn notThyfaceawayfromme,norreject me from the numberofThy sons; but condescend that these giftsmaybe offered to Thee by me, a sinner, and

Thine unworthy servant. For Thou art Hethatofferest,and artoffered, and receivest,andart distributed, CHRIST our GoD ; and toTheewe ascribe glory, together with Thy FATHER,Who is from everlasting, and Thine all-holyand good and life-giving Spirit, nowand ever,andunto agesofages.

The royalgatesareopenedbefore this prayer,and the priest is seen praying with uplifted

hands. The deacon,

with the censer in hishand,comes forth to prepare the wayfor theKing of All, and by the abundant incense,risinginacloud ofsweetsavour,throughwhicharebornetheholygifts,to remind all thattheyshould direct their prayer like incense untotheLORD, that all being, in the words of theApostle, a sweet savour to CHRIST, mightremember that they should be pure as

Cherubim in orderto receive the LORD. Thechoir begins, inthe nameofthe whole Church,the so-called cherubic hymn, Let us whomystically represent the Cherubim, and sing



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THE LITURGY OF THE FAITH FUL 53

thethrice-holy hymn to the quickeningTrinity,now lay aside all worldly cares, that we may

receive the King of Glory invisibly attendedby the angelic orders. Alleluia, Alleluia,Alleluia.

This Alleluia istheactual cherubichymn, foraccording to theholy Scripturesthe Cherubimpraise the LoRD in this cry. For the under

standingof thishymnit should beknown thatamong theancient Romans it was the customthat the newly-chosen emperor should becarried forth to thepeople, surroundedbythelegions, onashield, upheldby spearsand overhung by many spearsand standards amid loudcries ofLong live the emperor! and thatthis hymn was composed by one of theemperors ofold,who bowed down withallhisearthly grandeur before the Majesty of theKingofAllWhoisborne in by legions of theheavenly host.

Meanwhile, the priest and the deacon, repeating inwardly to themselves the samecherubic hymn, approach the prothesis at theside, where theoblation wasperformed.

Drawing near to the gifts covered with the

veil oraer,the deacon says,Takeup,master.The priest removes the veil, places it on thedeacon's left shoulder, and says, Lift upyour hands in the sanctuary and bless the



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LoRD. Then he takes the paten with theLamband places it onthe deacon's head,andhimself takes the holy chalice, and,precededby acandle or lamp, they go forththroughthenorth doorto thepeople.

If the celebration takesplacein acathedral,with several priests, one carries the chalice,

another the holy cross, the third the holy

spoon, with which the faithful are communicated, the fourth the spear; in aword, almostall the objects used during the holy sacrificeare brought forth, even thesponge with whichthe crumbs of holy Bread are gathered onthe paten, and which represents the spongesteeped in vinegar and gall, from which mengavetheir Creatorto drink.

The choir, having sungthe first part ofthecherubichymn,keeps silence for a while,andinthe likeness of the heavenly powers appearsthe solemnprocession of the sacred ministers,which is called the great entrance. At thesight of the King of All, carried under thehumbleguise of theLamb lying on the paten,as on ashield,surrounded bythe instrumentsof His earthly Passion,like the spears of theheavenly host,

all bow their heads,

and pray

in the words of the thief upon the cross,Rememberme, O LORD, when Thou comestintoThykingdom.



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The procession pauses in the midst of thetemple (before the iconostasis, facing thepeople).

The Church devotes this special momentto the remembrance before the LORD of allChristians, beginningwith those whose obligations are the most difficult and sacred, upon

the fulfilment of which depends

the welfareof all, and the salvation of their own souls,and ending with the words, You and allorthodox Christians may the LORD GoD remember in His kingdom, always, now andever, and to ages ofages.

The singers conclude their touching chantfrom the words, That we may receive theKing of Glory . . .; thrice repeating the

cherubic cry ofAlleluia, which announcesand accompanies this mystical progress of theKing of Kings and LORD of Lords to Hisvoluntary Passion andDeath for the salvationofthe world.

The procession enters the royal gates.Entering thesanctuary first, thedeacon, standingon the right side, meets the priest with thewords, The LoRD GoD remember thy priest

hood in Hiskingdom. The priest responds,The LORD GoDremember thyholydiaconatein Hiskingdom,always, now and ever, and toages ofages; andplacestheholychalice and



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the Bread representing the Body of CHRISTon thealtarasin agrave.

The royal gates are closed, as it were thegatesof the tomb of the LoRD ; the curtainbehind them is drawn, as it were a watch setbefore the tomb. The priest takes the holypaten from the (kneeling) deacon's head, as itwere the Body of CHRIST taken from theCross, and places it upon the outspread corporal as upon a winding-sheet, accompanying

thisactbythewords, Joseph, thehonourable(councillor), took Thyspotless Body from theCross, and wrapped it in clean linen withspices,and with funeralritesplaced itin anewtomb. And remembering the omnipresenceofHim Who now liesbefore himinthegrave,repeats

to himself,

In the grave bodily,

inHades spiritually, as GoD with the thief inParadise as on a throne, wast Thou, OCHRIST, with the FATHER and the HolyGHOST, Who art infinite and fillest allthings. And remembering the glory withwhich thegravewasfilled, he repeats tohimself, How life-giving, how more beautifulthan Paradise, and verily more splendid than

any royal chamber is Thy tomb, O CHRIST,the Fountain ofour resurrection. Andtakingthe veil from thepaten andchalice,and (fromthe deacon's shoulder) the aer, which now



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represents, not the swaddling-clothesin whichthe Infant JESUSwaswrapped, but the graveclothes in which His Body waslaid, he againcovers the paten and chalice with them, repeating, Joseph, the honourable (councillor). . . Thentakingthe censerfrom thedeacon,he censes theholygifts, and preparing for theapproaching sacrifice, herepeatsto himselfthe

wordsofthe prophet David,O be favourableandgracious untoSion,buildThouthe wallsofJerusalem. Then shalt Thoubepleased withthe burnt offerings and oblations, then shallthey offer young bullocks upon Thine altar.For except God Himself build the walls of

Jerusalem,and therewith shield our souls fromall carnal devices, weare unable to offer Him

either gifts

or sacrifices,

and the flame ofspiritual prayer cannot rise on high, but iswafted about by straying thoughts, the attacksof passion, and the storm of mental disquietude.

Prayingfor hispurifyingfor the approachingsacrifice, the priest returns the censer to thedeacon,andbowinghishead, says, Rememberme,brother and fellow minister. TheLoRD

GoDremember thy priesthood inHiskingdom,replies the deacon; and in his turn reflectingon his unworthiness, he bows his head, andholding uptheorarionin hishand, says, Pray



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oursouls and bodies, let usask of the LORD.Andprayingthus al

lexclaim, Grant, OLoRD.

Pardon and remission of our sins and ourtransgressions, let u

sask o

fthe LoRD. Feel

ingly prayingforforgiveness allexclaim,Grant,

OLORD. Things that aregoodandprofitablefor our souls andpeace totheworld, let usaskof

the LORD. Andprayingfor all

that isgood

and profitable for their souls, and for thatwhich ismost necessary for the world, stillmorefervently theworshippers exclaim, Grant,OLoRD. That we mayaccomplish the remainder o

four lives inpeace and penitence

let us

ask of

the LORD. Praying for this as

forwhat ismost tobe desired for aChristian,

the congregation exclaims, Grant, OLORD.

Christian ends o

f

our lives,

without pain o

r

shame, peaceful, and agood defence at thefearful tribunal let u

saskfrom CHRIST. Join

ing inone cry the whole congregation uttersthe prayer, Grant, OLoRD. Turning hisbodilyandspiritualgazetowards therepresentations o

fthesaints,thedeacon exclaims,Com

memorating our most holy, most pure, mostblessed and glorious Lady the Birth-giver o

f

GoD, and ever-Virgin Mary, together with allthesaints, let us

commend ourselves, and oneanother, and all our life toCHRIST our GoD.Andwiththe sincere desire, likethe Mother o

f



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6o MEDITATIONS ON THE DIVINE LITURGY

GoD and the saints, to give themselves, andone another to CHRIST the LORD, all cry,To

Thee, O LoRD. The Ectenia, or Litany, isconcluded bythe exclamation ofthepriest.

Atthe conclusion oftheprayerofOblation,said secretly asfollows,LORD,GoDAlmighty,only Holy,Who receivest the sacrifice ofpraisefrom them that call upon Thee with their

wholeheart, receive also the supplication ofussinners, and cause it to approach toThyholyaltar, and enable us to present gifts toThee,

andspiritual sacrifices for our sins, and for theerrors ofthepeople; andcause usto findgracein Thy sight, that this our sacrifice may beacceptable unto Thee, and that the goodSpiritofThygrace maytabernacle upon usanduponthesegifts presenteduntoThee,anduponallThy

people: the priest exclaims aloud, Throughthe mercies of Thine only-begotten SoN,withWhomThou a

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Gogol - Meditations on the Divine Liturgy

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