Library › Constantine Callinicos › Greek Orthodox Catechism
Greek Orthodox Catechism
Constantine Callinicos, London, 1926
Part III. Ceremonial, 45. Analysis of the Divine Liturgy
Describe to me in a few words the office of Credence.
After robing himself in his full vestments, and having washed his hands, the Priest approaches the side-table or Prothesis. He takes in his hand the loaf of oblation, blesses it, cuts out one sealed part with the little liturgical knife called “lonchi” or spear, and lays it on the paten, reciting the prophetic words of Isaiah (liii. 7) about the blameless Lamb. After that, he pours wine and water into the chalice, reciting the proper words. He then extracts portions from the loaf of oblation in memory of the different Saints, in memory of the living, and in memory of the departed, which portions he lays round the Lamb on the paten, according to the prescribed order. Having done this, he puts the “asteriskos” on the paten, covers the paten with one cloth, covers the chalice with another cloth, and covers both together with a larger cloth, which is called “aer.” Finally he incenses the Gifts thus prepared, and prays to God in a low voice to receive this oblation into His Heavenly Sanctuary.
Show me now the chief points of the Liturgy of the Catechumens.
After the Priest has pronounced the blessing, the Deacon recites the Eirenica, a series of short prayers, beginning with “in peace” (Gr. “en eirene”), and each joined to the other, hence their other name of “Synapte.” The choirs then sing the Antiphons, which are generally the Psalms 103 and 146, together with the Beatitudes, and are sung alternately by each choir. Then follows the Little Entrance, when the Priest and Deacon come forth from the Sanctuary and, holding up the Gospel to view in the middle of the Church, cry aloud:—“Wisdom! Stand ye erect!” because the moment for the hearing of the Words of God has come. And the Words of God, after the Trisaghion, are really heard in the following way: First comes the reading of the lesson from the Acts or the Epistles. Then “alleluia” is chanted, a Hebrew exclamation, meaning “Praise ye the Lord.” Then a portion of the Gospel is loudly intoned by the Deacon from the pulpit. And, when this is finished, the congregation gives thanks, exclaiming: “Glory be to Thee, O Lord.” The interpreter of the Divine Words, already recited, appears in the pulpit and exhorts the hearers to follow the commandments of Christ. Prayers and supplications are offered for all men and their needs. And the unbaptised are invited to retire; because the hymnological part of the Liturgy is over, and we enter now its sacramental part, a part exclusively destined for the full members.
Which are the chief distinguishing points of the sacramental part of Liturgy, i.e., the Liturgy of the Faithful?
The Cherubic hymn is sung, adjuring the initiated to abandon every earthly care, for, as other Cherubim, they are about to receive the King of all kings. And in the middle of the singing of this hymn—which ceases for a moment—the Great Entrance takes place. Deacons and Priests take the Holy Gifts from the side-table of Prothesis, and carry them out of the left door of the Sanctuary, walking in procession into the middle of the Church, and back through the middle door of the Sanctuary to the Altar. Requests by the Deacon follow: asking for the angel of peace, and the forgiveness of sins, and a good reckoning at the Judgment Seat. “Let us love each other!” cries the Deacon; and the celebrants exchange the kiss of peace. “The doors! the doors!” again cries the Deacon; and with the doors shut (for so it was done in olden times) the Creed is recited, which the uninitiated must not hear.
What follows after the recitation of the Creed?
“Let us stand well! Let us stand with fear! Let us be careful that we offer the Holy Anaphora in peace! Let us lift up our hearts! Let us thank God!” the congregation is adjured alternately by the Deacon and the Priest. And the oblation (Gr. “Anaphora”) is offered in grateful remembrance of all the benefits of God, Who is lauded by Angels and Archangels (and here the triumphal hymn “Holy, holy, holy” is sung by all); of which benefits one is the Breaking of the Body and the Drinking of the Blood, for the forgiveness of sins. In a low voice the Priest invokes the Holy Ghost to descend on the Gifts and turn the loaf into the Body of Christ, and the wine into the Blood of Christ. And from that most solemn moment, the Mystery is completed. The celebrant then makes mention of the Church Triumphant and the Church Militant, whose bond before the Great Sacrifice becomes even closer. He utters supplications for the departed. He asks God to assist all those toiling, labouring and struggling on earth. He enumerates before the Unique Victim all the human infirmities. The faithful recite the Lord’s Prayer, asking for daily bread and the forgiveness of sins. The Deacon shouts:—“Attention!” The Priest adds:—“The Holy Things for the holy ones.” And, after the Communion hymn has been sung, we draw near to the Holy Communion and we communicate, after the clergy, “in fear of God, faith and love.” Then we give thanks and are dismissed.