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Service Book of the Holy Orthodox-Catholic Apostolic Church
tr. Hapgood, 1906
The Divine Liturgy: Prefatory Note and Directions
Prefatory Note and Directions
The word Liturgy, which in the Greek means “ A public work ” or “ Ministry,” is particularly applied (heightened by the adjective “ Divine ”) to the chief service of the day, in which the Holy Eucharist, or Service of Thanksgiving, is celebrated.
Three Liturgies are used in the Holy Orthodox Catholic Apostolic Church of the East:
That of St. John Chrysostom; that of St. Basil the Great; and that of the Presanctified Gifts.
The Divine Liturgy of St. John Chrysostom and that of St. Basil the Great are divided into three parts. In the first part, the clergy prepare the bread and wine, and it is called The Office of Oblation. The second part consists of prayers, reading and singing, with which the faithful prepare themselves for the Holy Sacrament, and at which alone Catechumens (or learners) were allowed, in former times, to be present: it is, called The Liturgy of the Catechumens. The third part, called The Liturgy of the Faithful, is the celebration of the Sacrament of the Holy Eucharist; and in the early Church only the Faithful — that is to say, members of the Christian Church — were permitted to be present at it.
The Liturgy of St. Basil the Great differs from that of St. John Chrysostom only in certain of the Secret Prayers, one Hymn, and three phrases in the Consecration of the Holy Gifts (as duly indicated at the proper places), the Liturgy of St. John Chrysostom being a later and abbreviated form of St. Basil’s Liturgy, as the latter, in turn, was a later and abbreviated form of a still earlier Liturgy.
It is appointed to be used on the Sundays of the Great Fast (Lent), except on Palm Sunday; on Holy Thursday and Holy Saturday; and on Christmas Day and the Epiphany, when those feasts fall upon Sunday or Monday; otherwise, on the days preceding those feasts. Also, on St. Basil’s Day, January 1; in all, ten times in the course of the year.
The Liturgy of the Presanctified Gifts, so called because the Holy Gifts which have previously been consecrated are used for the Holy Communion, has existed from ancient times, although, in its present form, it is ascribed to St. Gregory Homiliastes of Rome (sixth century). The Orthodox Church decrees that this Liturgy shall be celebrated during the Great Fast (but at no other time), since the triumphantly joyous feelings associated with the complete Liturgy and the consecration of the Holy Gifts are incompatible with the strictness of the Fast. Hence it is ordained that the complete Liturgy shall be celebrated only on Saturdays and Sundays during the weeks of the Great Fast (Lent). The customary days for the celebration of the Liturgy of the Presanctified Gifts are Wednesday and Friday of every week, and on Monday, Tuesday and Wednesday of Passion Week.
The Liturgy of the Presanctified Gifts consists of Vespers (and therefore is appointed for a late hour in the day), and of a portion of the ordinary Liturgy, omitting the most essential part of the latter, namely, the consecration of the Gifts. The Liturgy of the Presanctified Gifts is usually preceded by the reading of the Third, Sixth and Ninth Hours, and of the Typical Psalms. Under certain circumstances an earlier celebration is admissible.
The usual hour for celebrating the ordinary Liturgy is, not earlier than dawn, and not later than noon.
For the celebration of the Mystery of the Eucharist the following are indispensable: A Priest or a Bishop regularly ordained, and having a steadfast will and intention to fulfil the Mystery of the Lord’s Body and Blood. Of material things: five Altar-breads, made of pure wheaten flour, and leavened; wine of the grape. The accomplishment of the Mystery through prayer and words, with the blessing of the Priest’s hand: “ And make this bread the precious Body of thy Christ, and also that which is in this cup the precious Blood of thy Christ, transmuting them by thy Holy Spirit.”
In addition to the above, the following things are indispensable for the Liturgy: A Corporal (Antimins)* consecrated by a Bishop; vestments for the Priest, consisting of a cassock (stikhar), a stole (epitrakhil), gauntlets (porutchi), girdle (poyas), and chasuble (felon); vessels, — a chalice, a paten, a star-cover, a spear, a spoon; veils, a censer, a service book; lights burning on the altar; and an acolyte.
Only one Liturgy may be celebrated on any Altar in the course of one day; and no Bishop or Priest may celebrate more than one Liturgy in the course of one and the same day.
The Priest who enters upon the celebration of the Liturgy must be free from inhibition, and from mortal sin, and must prepare himself, — spiritually, by reconciling himself with all men, by penitence, and the appointed devotions; bodily, by abstinence from food and drink (from midnight at the least), and from fleshly desires, and by cleanliness of body and garments.
The appointed devotions consist of the celebration or the hearing of the Evening and Morning Services and Prayers; and there must also be read: On Monday: The Canon to the Lord Jesus, the Invocation to the Birth-giver of God, the Canon to the Archangels; and, if he so desire, to his Guardian Angel. On Tuesday: The Canon to the Lord Jesus, the Invocation to the Birth-giver of God, to John the Forerunner, and to his Guardian Angel. On Wednesday: The Canon to the Lord Jesus, the Canon to the Birth-giver of God, and to his Guardian Angel. On Thursday: The Canon to the Lord Jesus, the Invocation to the Birth-giver of God, to his Guardian Angel, to the Holy Apostles; and, if he so desire, to St. Nicholas. On Friday, the Canon to the Life-giving Cross, the Invocation to the Birth-giver of God, and to his Guardian Angel. On Saturday: The Canon to the Lord Jesus, the Chant of Prayer and Praise (Akafist) to the Birth-giver of God, to his Guardian Angel, and to all the Saints. On Sunday: The Canon to the Lord Jesus, the Invocation to the Birth-giver of God, and to his Guardian Angel.
In addition to these, on every occasion, the Canon of the Communion, and the Prayers before the Communion. (See Index)
* For explanation, see introductory chapter on The Symbolism of the Church, page xxiv.
The Curtain and the Holy Door. At Divine Service the curtain is drawn aside before the beginning of the Liturgy, when the benediction is given at the end of the Oblation. The Holy Door is opened before the Lesser Entrance, and closed before the Litany of the Catechumens. It is opened again before the Cherubimic Hymn, and closed after the Great Entrance, at which time the curtain also is drawn. The curtain is drawn aside at the words: The Doors! The Doors! ... It is drawn again at the Exclamation: Holy Things to the Holy. The curtain is drawn aside and the Holy Door is opened before: In the fear of God . . .; and is finally closed after the Dismissal.
At a Pontifical Service: The Holy Door is opened at the beginning of the service, and so remains until the Exclamation: Let us attend! Holy Things to the Holy. After that it is opened and closed as usual.
The Bishop’s Pall and Mitre. At a Pontifical Service, the pall (omofor) is removed before the Epistle; is put on while the particles are being taken from the sacred breads before the Great Entrance, and is immediately laid aside again. After the prayer: With them also . . . (and the Hymn: Holy, holy, holy . . .), it is put on; and it is removed when the Holy Spirit is invoked. At the Exclamation: Let us attend! Holy things to the holy: it is put on, and is then worn until the Dismissal. In addition to the above, the Bishop puts on his pall when he ordains a Deacon or a Priest.
The Mitre is removed while the particles are being taken from the holy breads, and at the Commemoration of Persons at the Great Entrance; while: Let us love one another . ... is being said, and while the Creed is being chanted; also, from: Take, eat . . .; and until: More especially for the Most Holy . . . (and during the reception of the Holy Communion by the Bishop).