Library › Nikolai Gogol › Meditations on the Divine Liturgy
Meditations on the Divine Liturgy
Nikolai Gogol, tr. Alexeieff, 1913
4. On the Third Part: The Liturgy of the Faithful
Within the closed sanctuary the priest spreads out on the holy altar the antiminsion, or corporal, a silken cloth bearing the representation of the burial of the Saviour. The antiminsion contains holy relics, and upon it are to be placed the holy Bread and cup of Wine mixed with water, prepared by the priest on the table of oblation, which are now brought ceremonially in the sight of all the faithful.
The antiminsion recalls the time of the persecution of Christians, when the Church had no abiding-place and could not transport an altar. The use of this cloth containing portions of relics was then begun, and it has been continued in token that the Church of Christ is not confined to any exclusive building, town or place, but like a ship is carried above the waves of the world, nowhere casting her anchor, being anchored in heaven.
Having opened out the antiminsion, the officiating priest stands before the altar as though for the first time, and as if he were only now preparing to begin the actual service, and only now began the real prayer of the faithful.
Still within the closed sanctuary the priest falls down before the altar, and in two prayers of the faithful prays for his own purifying, that he may be worthy uncondemned to stand before the holy altar and offer the sacrifice with the witness of a clear conscience. And the deacon, standing on the ambon in the midst of the church, holding up the prayer-stole with the three fingers, invokes all the faithful to make the same prayers with which the Liturgy of the Catechumens began.
Striving to attune their hearts to the harmony of peace, now still more necessary, all the faithful exclaim, “Lord, have mercy,” and still more fervently pray for the peace from above and the salvation of their souls; for the peace of the whole world, the stability of the holy Churches of God, and the unity of all; for the holy temple, and for those who enter it in faith, grace, and the fear of God; for preservation from all grief, wrath, and necessity; crying more earnestly in their hearts, “Lord, have mercy.”
The deacon exclaims, “Wisdom”; indicating that the same Wisdom, the same eternal Son of God Who came forth under the figure of the Gospel, to sow the Word of life, will now be brought forth under the form of holy Bread, as Offered up in sacrifice for the whole world. Moved by this reminder, the worshippers direct their thoughts to the approaching high sacerdotal act, and the priest before the altar says this great prayer: “None is worthy among them that are bound with fleshly desires and pleasures to approach Thee, nor to draw near, nor to sacrifice unto Thee, King of Glory; for to minister to Thee is great and fearful, even to the heavenly powers themselves. Yet through Thine ineffable and measureless love, Thou didst unchangeably and immutably become Man, and didst take the title of our High Priest, and didst give to us the hierurgy of this liturgic and unbloody sacrifice, as being Lord of all; for Thou only, O Lord, our God, rulest over things in heaven and things on earth, Who sittest upon the cherubic throne, Lord of Seraphim, and King of Israel, only holy and resting in the holies. On Thee I importunately call, that art only good and ready to hear, look upon me, a sinner, and Thine unworthy servant, and cleanse my soul and heart from an evil conscience; and strengthen, with the might of Thy Holy Ghost, me that have been endued with the grace of the priesthood, that I may stand by this Thy holy altar, and sacrifice Thy holy and spotless Body and precious Blood. For Thee I approach, bowing my neck, and pray of Thee, ‘Turn not Thy face away from me, nor reject me from the number of Thy sons; but condescend that these gifts may be offered to Thee by me, a sinner, and Thine unworthy servant. For Thou art He that offerest, and art offered, and receivest, and art distributed, Christ our God; and to Thee we ascribe glory, together with Thy Father, Who is from everlasting, and Thine all-holy and good and life-giving Spirit, now and ever, and unto ages of ages.’”
The royal gates are opened before this prayer, and the priest is seen praying with uplifted hands. The deacon, with the censer in his hand, comes forth to prepare the way for the King of All, and by the abundant incense, rising in a cloud of sweet savour, through which are borne the holy gifts, to remind all that they should direct their prayer like incense unto the Lord, that all being, in the words of the Apostle, a sweet savour to Christ, might remember that they should be pure as Cherubim in order to receive the Lord. The choir begins, in the name of the whole Church, the so-called cherubic hymn, “Let us who mystically represent the Cherubim, and sing the thrice-holy hymn to the quickening Trinity, now lay aside all worldly cares, that we may receive the King of Glory invisibly attended by the angelic orders. Alleluia, Alleluia, Alleluia.”
This Alleluia is the actual cherubic hymn, for according to the holy Scriptures the Cherubim praise the Lord in this cry. For the understanding of this hymn it should be known that among the ancient Romans it was the custom that the newly-chosen emperor should be carried forth to the people, surrounded by the legions, on a shield, upheld by spears and overhung by many spears and standards amid loud cries of “Long live the emperor!” and that this hymn was composed by one of the emperors of old, who bowed down with all his earthly grandeur before the Majesty of the King of All Who is borne in by legions of the heavenly host.
Meanwhile, the priest and the deacon, repeating inwardly to themselves the same cherubic hymn, approach the prothesis at the side, where the oblation was performed.
Drawing near to the gifts covered with the veil or aer, the deacon says, “Take up, master.” The priest removes the veil, places it on the deacon’s left shoulder, and says, “Lift up your hands in the sanctuary and bless the Lord.” Then he takes the paten with the Lamb and places it on the deacon’s head, and himself takes the holy chalice, and, preceded by a candle or lamp, they go forth through the north door to the people.
If the celebration takes place in a cathedral, 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 a word, almost all the objects used during the holy sacrifice are brought forth, even the sponge with which the crumbs of holy Bread are gathered on the paten, and which represents the sponge steeped in vinegar and gall, from which men gave their Creator to drink.
The choir, having sung the first part of the cherubic hymn, keeps silence for a while, and in the likeness of the heavenly powers appears the solemn procession of the sacred ministers, which is called the great entrance. At the sight of the King of All, carried under the humble guise of the Lamb lying on the paten, as on a shield, surrounded by the instruments of His earthly Passion, like the spears of the heavenly host, all bow their heads, and pray in the words of the thief upon the cross, “Remember me, O Lord, when Thou comest into Thy kingdom.”
The procession pauses in the midst of the temple (before the iconostasis, facing the people).
The Church devotes this special moment to the remembrance before the Lord of all Christians, beginning with those whose obligations are the most difficult and sacred, upon the fulfilment of which depends the welfare of all, and the salvation of their own souls, and ending with the words, “You and all orthodox Christians may the Lord God remember in His kingdom, always, now and ever, and to ages of ages.”
The singers conclude their touching chant from the words, “That we may receive the King of Glory . . .”; thrice repeating the cherubic cry of “Alleluia,” which announces and accompanies this mystical progress of the King of Kings and Lord of Lords to His voluntary Passion and Death for the salvation of the world.
The procession enters the royal gates. Entering the sanctuary first, the deacon, standing on the right side, meets the priest with the words, “The Lord God remember thy priesthood in His kingdom.” The priest responds, “The Lord God remember thy holy diaconate in His kingdom, always, now and ever, and to ages of ages”; and places the holy chalice and the Bread representing the Body of Christ on the altar as in a grave.
The royal gates are closed, as it were the gates of the tomb of the Lord; the curtain behind them is drawn, as it were a watch set before the tomb. The priest takes the holy paten from the (kneeling) deacon’s head, as it were the Body of Christ taken from the Cross, and places it upon the outspread corporal as upon a winding-sheet, accompanying this act by the words, “Joseph, the honourable (councillor), took Thy spotless Body from the Cross, and wrapped it in clean linen with spices, and with funeral rites placed it in a new tomb.” And remembering the omnipresence of Him Who now lies before him in the grave, repeats to himself, “In the grave bodily, in Hades spiritually, as God with the thief in Paradise as on a throne, wast Thou, O Christ, with the Father and the Holy Ghost, Who art infinite and fillest all things.” And remembering the glory with which the grave was filled, he repeats to himself, “How life-giving, how more beautiful than Paradise, and verily more splendid than any royal chamber is Thy tomb, O Christ, the Fountain of our resurrection.” And taking the veil from the paten and chalice, and (from the deacon’s shoulder) the aer, which now represents, not the swaddling-clothes in which the Infant Jesus was wrapped, but the grave-clothes in which His Body was laid, he again covers the paten and chalice with them, repeating, “Joseph, the honourable (councillor) . . .” Then taking the censer from the deacon, he censes the holy gifts, and preparing for the approaching sacrifice, he repeats to himself the words of the prophet David, “O be favourable and gracious unto Sion, build Thou the walls of Jerusalem. Then shalt Thou be pleased with the burnt offerings and oblations, then shall they offer young bullocks upon Thine altar.” For except God Himself build the walls of Jerusalem, and therewith shield our souls from all carnal devices, we are unable to offer Him either gifts or sacrifices, and the flame of spiritual prayer cannot rise on high, but is wafted about by straying thoughts, the attacks of passion, and the storm of mental disquietude.
Praying for his purifying for the approaching sacrifice, the priest returns the censer to the deacon, and bowing his head, says, “Remember me, brother and fellow minister.” “The Lord God remember thy priesthood in His kingdom,” replies the deacon; and in his turn reflecting on his unworthiness, he bows his head, and holding up the orarion in his hand, says, “Pray for me, holy master.” The priest replies, “The Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee.” The deacon says, “The same Spirit shall be fellow minister with us all the days of our life.” And, filled with the consciousness of his unworthiness, the deacon continues, “Remember me, holy master.” The priest replies, “The Lord God remember thee in His kingdom, always, now and ever, and to ages of ages.” The deacon exclaims, “Amen,” and having kissed the priest’s hand he goes out of the north door to call upon all present to pray for the holy gifts that have been brought forth. Standing on the ambon, facing the royal gates, and holding up the orarion with the three fingers of the right hand, like the raised wing of an angel urging to prayer, the deacon offers a chain of suffrages unlike the former one. Beginning with the exhortation to pray for the gifts which have been brought to the altar, he goes on to such petitions as only the faithful dwelling in Christ can make to the Lord. “That the whole day may be perfect, holy, peaceful, and without sin, let us ask of the Lord,” exclaims the deacon. And praying for such a day, the congregation, joining with the choir, cry from their hearts, “Grant, O Lord.” “The angel of peace, faithful guide, guardian of our souls and bodies, let us ask of the Lord.” And praying thus all exclaim, “Grant, O Lord.” “Pardon and remission of our sins and our transgressions, let us ask of the Lord.” Feelingly praying for forgiveness all exclaim, “Grant, O Lord.” “Things that are good and profitable for our souls and peace to the world, let us ask of the Lord.” And praying for all that is good and profitable for their souls, and for that which is most necessary for the world, still more fervently the worshippers exclaim, “Grant, O Lord.” “That we may accomplish the remainder of our lives in peace and penitence let us ask of the Lord.” Praying for this as for what is most to be desired for a Christian, the congregation exclaims, “Grant, O Lord.” “Christian ends of our lives, without pain or shame, peaceful, and a good defence at the fearful tribunal let us ask from Christ.” Joining in one cry the whole congregation utters the prayer, “Grant, O Lord.” Turning his bodily and spiritual gaze towards the representations of the saints, the deacon exclaims, “Commemorating our most holy, most pure, most blessed and glorious Lady the Birth-giver of God, and ever-Virgin Mary, together with all the saints, let us commend ourselves, and one another, and all our life to Christ our God.” And with the sincere desire, like the Mother of God and the saints, to give themselves, and one another to Christ the Lord, all cry, “To Thee, O Lord.” The Ectenia, or Litany, is concluded by the exclamation of the priest.
At the conclusion of the prayer of Oblation, said secretly as follows, “Lord, God Almighty, only Holy, Who receivest the sacrifice of praise from them that call upon Thee with their whole heart, receive also the supplication of us sinners, and cause it to approach to Thy holy altar, and enable us to present gifts to Thee, and spiritual sacrifices for our sins, and for the errors of the people; and cause us to find grace in Thy sight, that this our sacrifice may be acceptable unto Thee, and that the good Spirit of Thy grace may tabernacle upon us and upon these gifts presented unto Thee, and upon all Thy people”: the priest exclaims aloud, “Through the mercies of Thine only-begotten Son, with Whom Thou art to be blessed, and with the all-holy and good and quickening Spirit, now and ever, and to ages of ages.” From the choir resounds, “Amen.” The sanctuary is still closed. The priest has not yet begun the offering of the sacrifice. There is still much to come first.
The priest prepares to recall the sacramental supper. The sanctuary now represents the upper room where it took place; the holy altar, the table; all the worshippers should be as the disciples who were there assembled. From the depths of the sanctuary the priest sends the congregation the salutation of the Saviour Himself, “Peace be with all.” He is answered, “And with thy spirit.”
Standing on the ambon, the deacon, as in the time of the early Christians, exhorts all to mutual love, in the words, “Let us love one another, that we may with one mind confess . . .” The appeal of the deacon is continued and concluded by the choir in the words, “The Father, and the Son, and the Holy Ghost, the consubstantial and undivided Trinity.” For without love to one another we cannot love Him Who alone is love, perfect and complete. Thrice the priest bows within the sanctuary, repeating to himself secretly, “I will love Thee, O Lord, my Strength; the Lord is my stony Rock and my Defence”; and kisses the holy paten and chalice covered by the veil, and the edge of the holy table; and however many priests are serving with him each one does the same, and then they all kiss one another’s hand. The senior priest says, “Christ is among us.” The others respond, “He is and will be.” And also the deacons as many as are present, each kisses his orarion at the place where the cross is upon it, and then each other’s shoulder while repeating the same words. In former times all present kissed one another; the men kissing the men, and the women the women; some saying, “Christ is among us”; and others answering, “He is and will be.” And therefore now each one present calling to mind all Christians, not only those in the church, but those absent; not only those near to his heart, but those estranged from him, hastening to be reconciled to those towards whom he has felt hatred, dislike or displeasure, he embraces them all in thought, repeating inwardly, “Christ is among us”; and answering in their name; “He is and will be.” For without this he will be dead to all the subsequent sacred act according to the words of Christ Himself, “Leave there thy gift before the altar and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” And the words of the Apostle of Christ, “If a man say, I love God, and hateth his brother, he is a liar: for he who loveth not his brother, whom he hath seen, cannot love God Whom he hath not seen.”
Standing on the ambon, holding the orarion, the deacon addresses the congregation in the exclamation of warning, “The doors, the doors.” In former times this was addressed to the door-keepers standing at the entrance, that none might enter who had not the right to be present at the Liturgy of the faithful; at the present time it is meant for the congregation, that they might keep the doors of their hearts, in which, according to the voice of the Church, love belongs—so that into the inner sanctuary of the soul no spirit of enmity may enter; but the doors of their lips and ears be opened to the recitation of the symbol of the Faith, in token of which the curtain behind the royal gates is withdrawn, figuring the heavenly gates open then when the attention is directed to the highest mysteries. The deacon calls upon the congregation to listen to the Creed in the words, “Let us attend in wisdom.” The singers in firm, strong tones, more like speaking, repeat expressively and loudly, “I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible: And in one Lord Jesus Christ, the only-begotten Son of God, begotten of His Father before all worlds. Light of Light, Very God of very God, Begotten, not made, Being of one substance with the Father, By Whom all things were made: Who for us men, and for our salvation came down from heaven, And was incarnate by the Holy Ghost of the Virgin Mary, And was made Man, And was crucified also for us under Pontius Pilate. He suffered and was buried, And the third day he rose again according to the Scriptures, And ascended into heaven, And sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead: Whose kingdom shall have no end. And I believe in the Holy Ghost, The Lord and Giver of life, Who proceedeth from the Father. Who with the Father and the Son together is worshipped and glorified, Who spake by the Prophets. In One Holy Catholic and Apostolic Church. I acknowledge one Baptism for the remission of sins. And I look for the Resurrection of the dead, And the life of the world to come. Amen.” In firm, strong tones, impressing every word upon the heart, the choir chants this Creed, and each one repeats the words after it. Strong in heart and mind, the priest before the holy altar, which represents the holy table of the Sacramental Supper, repeats to himself the Symbol of the Faith, and all serving with him repeat it to themselves, while waving the holy aer or veil over the holy gifts. With firm step the deacon comes forth and exclaims, “Stand we well, stand we with fear; let us attend to offer the holy oblation in peace”: i.e., Let us stand, as it behoves man to stand before God, in fear and trembling, and yet with the manly courage of a mind that praises God with the recovered harmony of peace in the heart, without which it is impossible to aspire to God. In answer to this appeal, the whole Church, bringing in sacrifice the praise of the lips and the unction of the heart, repeats after the choir: “The mercy of peace, the sacrifice of praise.” Meanwhile, the priest within the sanctuary removes the veil from the holy Gifts, kisses it, and lays it aside. And the deacon, entering the sanctuary, and taking in his hand the fan or ripidion, with it reverently fans the elements.
Preparing to perform the Sacrament of Communion, the priest sends the people from within the sanctuary the Apostolic salutation, “The grace of our Lord Jesus Christ, and the love of God the Father, and the fellowship of the Holy Ghost be with you all.” And all respond, “And with thy spirit.” And the sanctuary, which before represented the manger or cave where Christ was born, now becomes the upper room in which was prepared the Last Supper. The altar, which represented the tomb, is now the table and not the grave. The priest exclaims: “Lift we up our hearts.” And each one standing in the temple, remembering what is about to be accomplished—that at this moment the Lamb of God comes to be sacrificed for him; that the precious Blood of the Lord Himself is ready to pour into the chalice for his purification, and that all the heavenly powers, joining with the priest, pray for him—thinking of all this, and aspiring in his heart from earth to heaven, from darkness to light, each cries with all, “We lift them up unto the Lord.” Remembering the Redeemer Who gave thanks to God the Father before the breaking of bread at the mystical Supper, the priest exclaims: “Let us give thanks unto the Lord.” The choir responds: “It is meet and right to worship the Father, and the Son, and the Holy Ghost, the consubstantial and undivided Trinity.” And the priest prays secretly: “It is meet and right to hymn Thee, to bless Thee, to give thanks to Thee, to worship Thee in every part of Thy dominion. For Thou art God, ineffable, inconceivable, invisible, incomprehensible, the same from everlasting to everlasting; Thou and Thine only-begotten Son, and the Holy Ghost. For Thou broughtest us forth to being from nothing, and when we had fallen didst raise us up again, and gavest not over until Thou hadst done everything that Thou mightest bring us to heaven, and bestow on us Thy kingdom to come. For all these things we give thanks to Thee, and to Thine only-begotten Son, and Thy Holy Ghost, for Thy benefits which we know, and which we know not, manifest and concealed, which Thou hast bestowed upon us. We give Thee thanks also for this ministry which Thou hast vouchsafed to receive at our hands; although there stand before Thee thousands of archangels and ten thousands of angels, the Cherubim and the Seraphim that have six wings and are full of eyes, that soar aloft and are borne on pinions [aloud], singing, vociferating, shouting, and saying the triumphal hymn . . .” The choir continues: “Holy, Holy, Holy, Lord of Sabaoth; heaven and earth are full of Thy glory. Hosanna in the highest: Blessed is He that cometh in the Name of the Lord. Hosanna in the highest.”
By the three words, “Holy, Holy, Holy,” the Trinity of the Godhead is signified; by the single, “Lord of Sabaoth,” His unity.
To the hymn of the Seraphim resounding in heaven the Church has joined that which rose to meet it from earth, the song with which the Hebrew children met the King of heaven on earth when He made His entry into Jerusalem on offering Himself in sacrifice—“Hosanna in the highest, Blessed is He that cometh in the Name of the Lord.” With this hymn He is now greeted by the whole Church as He invisibly descends from heaven to the temple to offer Himself in sacrifice in the now-approaching mystery. And, therefore, each one present, even as mystically representing the Cherubim, and joining with the heavenly host proclaiming the Incarnation of Christ, he sang to Him—up-borne by the angelic rank as King of All—the cherubic hymn, so now joining with the flaming Seraphim he sings to Him their triumphant song. “Each one may rise to the seraphic height, if he only will,” said S. John Chrysostom. “Only recall and gather together in memory all the most beautiful things thou hast seen on earth, and that have delighted thee, and consider that they were so lovely only because they were a reflection of the great heavenly beauty, only the gleaming hem of the mantle of God, and thy soul will transport itself to the source and seat of eternal beauty, and will, with the Seraphim, sing the triumph song, falling down before the eternal throne of the Most High.”
While through the temple the triumph song of the Seraphim resounds, the deacon stands within the sanctuary before the holy Gifts, from which the veils are already removed, and wafts the fan or ripidion over them, so that nothing should touch them, and nothing might fall into the holy chalice.
The priest, saying secretly this prayer, “We also with these blessed powers, Lord and Lover of men, cry and say, ‘Holy art Thou and all Holy, Thou and Thine only-begotten Son, and Thy Holy Ghost; Holy art Thou and all Holy, and great is the majesty of Thy glory: Who didst so love Thy world as to give Thine only-begotten Son, that whoso believeth in Him might not perish, but might have everlasting life: Who having come, and having fulfilled for us all the dispensation, in the night wherein He was betrayed, or rather surrendered Himself for the life of the world, took bread in His holy and pure and spotless hands, and gave thanks, and blessed, and hallowed, and brake, and gave to His holy disciples and Apostles, saying [aloud], ‘Take, eat, this is My Body, which is broken for you for the remission of sins.’”
The deacon follows these words of the priest while silently pointing to the holy bread with the orarion held in the three fingers. The choir responds solemnly; “Amen.” The priest says in a low voice: “Likewise after Supper He took the cup, saying”; and repeats aloud the words of the Saviour Himself: “Drink ye all of this: This is My Blood of the New Testament, which is shed for you and for many for the remission of sins.”
And in the same manner the deacon follows the exclamation of the priest, reverently indicating the holy chalice with the fingers holding the orarion, and again the choir responds, “Amen.” The congregation hearkens to these words sounding from the sanctuary as to those spoken by Christ Himself. Now the moment of the Sacrifice approaches.
The sanctuary is no longer the upper chamber, the altar is now not the table, but the place of offering—Golgotha, on which the Son of God offered Himself up in sacrifice for us. The priest prays thus, secretly: “We, therefore, remembering this salutary precept, and all that happened on our behalf—the Cross, the Tomb, the Resurrection on the third day, the Ascension into heaven, the Session on the right hand, the second and glorious Advent—(and exclaims aloud the words) ‘Thine own of Thine own we offer Thee, in behalf of all, and for all.’” At this moment, when in the choir this soft, sweet chant is raised, “Thee we hymn, Thee we praise: to Thee we give thanks, Lord, and pray to Thee, our God,” within the sanctuary the most dreadful and wonderful mystery of the whole Liturgy takes place, when that which is brought in sacrifice to the Creator becomes actually the same sacrifice offered on Golgotha by the Redeemer for all mankind; the Bread and Wine which hitherto represented the Body and Blood now become the very Body and Blood of Christ.
Within the sanctuary the threefold invocation of the Holy Spirit is made. [The priest first praying secretly, “Moreover we offer unto Thee this reasonable and unbloody sacrifice, and beseech Thee and pray and supplicate, send down Thy Holy Ghost upon us, and on these proposed gifts.” Then:] “Lord, Who didst send down Thy Holy Ghost the third hour on the Apostles, take Him not from us, O good God, but renew Him in us who pray to Thee” (thrice). After the first invocation the deacon, in a low voice, repeats the verse, “Make me a clean heart, O God, and renew a right spirit within me.” After the second invocation, he says, “Cast me not away from Thy presence, and take not Thy Holy Spirit from me.” After the third invocation, the deacon bows his head, and, pointing with his orarion to the holy Bread, not daring himself to utter a prayer, only says with his whole soul, “Bless, master, the holy Bread.” The priest makes the sign of the Cross over the holy Bread, with the words of the completion of the Eucharistic Sacrament. [And make this Bread the precious Body of Thy Christ.] The deacon exclaims, “Amen.”
Reverently pointing with his orarion to the holy chalice, he says, “Bless, master, the holy chalice.” Blessing it (with the sign of the Cross), the priest prays also over it [in the words, “And that which is in this cup, the precious Blood of Thy Christ”]. The deacon responds, “Amen.” And again pointing to both chalice and paten, the deacon says from the depth of his heart, “Master, bless both.” And the priest blesses both (by signing them with the Cross), saying, “Changing them by Thy Holy Spirit.” The deacon thrice repeats, “Amen.” The change is wrought. That same Body in which the Eternal Word was clothed while on earth, the Body of the Lord Himself, now lies slain upon the altar—slain by words, not by the sword. At this time none may be mindful of the priest; not the priest, in form and name like ourselves, but the Great and Eternal High Priest Himself has accomplished this Sacrifice Who ever offers It by the hands of His priests. On the altar lies, not the likeness, the appearance of the Body, but the very Body of the Lord which suffered on earth, was buffeted and spat upon, was crucified, buried, rose again, ascended into heaven, and is seated at the right hand of the Father.
From the belfry the bell is now rung to proclaim this great moment, in order that wherever it be heard, whether by a traveller on the road, a labourer in the field, or by one sitting at home, or elsewhere occupied, even languishing in prison, or lying on a bed of sickness—everywhere he might at this moment send up a prayer to the Lord for his salvation; and that not for judgement and condemnation might this dread mystery be for any of his brethren.
All within the temple fall down at this moment before the Lord, and the clergy celebrating also prostrate themselves before the altar, and do reverence from their hearts. At this great moment each worshipper in the church lifts up his voice inwardly to the Lord, that He might remember him in His kingdom.
The deacon, bowing his head to the priest, says, “Remember me, master”; and the priest replies, “The Lord God remember thee in His kingdom, always, now and ever, and unto ages of ages.” After saying Amen, the deacon stands on the right side of the altar while fanning the sacred elements with the ripidion, as with the wings of Seraphim.
Meanwhile the priest having prayed secretly that the Body and Blood of Christ present on the altar might be to the partakers for purification of soul, for the remission of sins, for the Communion of the Holy Spirit, for the fulfilment of the kingdom of heaven, for confidence towards God, and not for judgement nor condemnation—proceeds to the remembrance of all before God in the presence of His very Body and Blood, and recalls before the Lord His whole Church, both militant on earth and at rest in heaven, commemorating all, from the patriarchs of the elder covenant and the prophets, down to each Christian now living. [And further, “we offer to Thee this reasonable service on behalf of those who have departed in the faith, our ancestors, fathers, patriarchs, prophets, apostles, preachers, evangelists, martyrs, confessors, virgins, and every just spirit made perfect in the faith.] But before all others and especially he names (aloud) the most holy Theotokos, and in response thereto, and in her honour, the whole choir sings a hymn of praise—the congregation repeating inwardly, “It is very meet to bless thee, the Birth-giver of God, the ever-blessed and entirely spotless Mother of God, more honourable than the Cherubim, and infinitely more glorious than the Seraphim, who didst without corruption bear God the Word, thee verily the Theotokos we magnify.”
Then the priest commemorates in the presence of the Body and Blood of the Lord, the Baptist John, the Apostles, the saints whose remembrance is kept on the day, and all saints, and prays for all who sleep in hope of the resurrection to life eternal. Then the priest remembers all the living, beginning with those placed in authority over others, whose calling is higher, whose obligations are harder, and their responsibilities heavier. He prays in the presence of the Body and Blood of the Lord for the sovereign, and reflecting on all the sanctity of such a calling, and on the difficulty of his service—heartily prays that God would strengthen him with His holy might, would overthrow all the obstacles in his path to blessedness, and subdue under His feet every enemy and opposer. And the priest also prays that in a united effort for good the whole ship of state may respond to its head, all the parts of the great structure, the council, the authorities and forces, faithfully and firmly fulfilling their sacred obligations, that such a reign might be peaceful, “and that we in their peace may lead a quiet and peaceable life in all godliness and honesty.” At the time of this secret prayer within the sanctuary let each one present pray for the same, fervently and feelingly, as though praying for his own good, for his own soul, dearer to him than all else.
And the priest continues his petition, praying heartily for the preservation of those endowed with the highest spiritual dignities, consecrated to direct the helm of the Church, and upon whom it is laid to uphold by word the very truth of God. Reflecting how holy is their calling, and how great their responsibility, the priest from the depth of his heart cries (aloud) to God in these words: “Preserve them to Thy holy Church, in peace and safety, in honour and in health, in length of days, and rightly dividing the word of Thy truth.” And all present pray that those in high spiritual places may be such, rightly dividing the word of truth, and that the one God may be proclaimed by their rule.
Then the choir chants solemnly, “And all men and women”; and the priest prays for all men and for all things, beginning with the town and church in which those present are worshipping and embracing in his prayer every city, every land, and all the faithful dwelling in them, those voyaging and journeying, the sick, the suffering, and captives, praying also for their salvation; he prays for those fruitful in good works in the holy Church and for those who remember the poor; he prays (in the Liturgy of S. Basil the Great) for all men, in whatsoever estate and wheresoever they may be, for the well-doers, that they may become more firmly rooted in good, and for the evil-doers that they may cease to do evil, and after true repentance may turn with their whole heart towards what is good; he prays also by name for all those for whom he has been asked especially on that day to pray; and also for those whom he has forgotten in his prayer. And in wordless prayer, joining in the secret prayer of their pastor, all the people pray for all men and for all good things, each one for himself, at this moment adding the names of those known to him, not only those who love him, but also those who love him not, for all, everywhere. And when at length the deep wordless prayer of all for all is ended, and the choir chants, “And all men and women,” then the priest exclaims aloud, “And grant unto us with one mouth and one heart to glorify and celebrate Thy glorious and majestic Name, Father, Son, and Holy Ghost, now and ever, and to ages of ages.” And desiring from their hearts this unity with the affirming “Amen,” the whole Church responds, and is at this moment, one in undivided unity. “Amen,” pronounces each one in his heart, knowing that as the Church is one in heaven and on earth, one Faith, and one Baptism, so also we, joined together in the bond of love, should agree as brethren in the temple, as one body, and one spirit; and that as we were baptized into one body and one spirit, so in one spirit should our life be nourished.
From the sanctuary the priest sends to all the grace, “And may the mercy of the great God, and our Saviour Jesus Christ, be with you all.” The response is made, “And with thy spirit”; and this ends the holy prayers for all who form the Church of Christ, made in the Presence of His very Body and Blood. The deacon goes to the ambon to lift up the prayer for the same gifts already offered up to God, and changed,—that they might not turn to judgement nor condemnation. Raising the prayer-stole he exhorts all to pray thus, “Commemorating all saints again and again in peace let us pray unto the Lord.” The choir responds, “Lord, have mercy.” “For the precious gifts which have been offered and sanctified, let us pray unto the Lord.” The choir chants, “Lord, have mercy.” “That our God, the Lover of mankind, Who hath received them unto His holy and heavenly and spiritual altar for the savour of a sweet, Spiritual fragrance, may in return send down on us His divine grace and the Gift of the Holy Spirit; let us pray unto the Lord.” The choir responds, “Lord, have mercy.” “That we may be preserved from all affliction, danger, and necessity, let us pray unto the Lord.” Choir, “Lord, have mercy.” “Assist, preserve, pity, and protect us, O Lord, by Thy grace.” Choir, “Lord, have mercy.” That the whole day may be perfect, holy, peaceful, and sinless, let us ask of the Lord.” Choir, “Grant, O Lord. An angel of peace, faithful guide, guardian of our souls and bodies, let us ask of the Lord.” Choir, Grant, O Lord. Pardon and remission of our sins, and our transgressions let us ask of the Lord.” Choir, “Grant, O Lord. Things that are good and profitable for our souls, and peace to the world, let us ask of the Lord.” Choir, “Grant, O Lord.” “That we may pass the rest of our lives in peace and penitence, let us ask of the Lord.” Choir, “Grant, O Lord.” “Christian ends of our lives, without pain, without shame, peaceful, and a good defence at the fearful tribunal, let us ask of Christ.” Choir, “Grant, O Lord.” And the deacon, no longer appealing to the saints for help, but leading all to turn to the Lord Himself, says, “Having prayed for the unity of the Faith, and the communion of the Holy Spirit, let us commend ourselves and one another and all our life, to Christ our God.” All sing in full and complete devotion, “To Thee, O Lord.” And the priest, in place of the threefold doxology, exclaims, “And make us worthy, O Lord, with boldness and uncondemned to dare to call upon Thee, our God and Father, Who art in heaven, and to say . . .” And all the faithful at this moment, no more as servants in fear, but as children, as innocent babes, should be led by the prayers, by the whole service, and the gradual process of its holy rites to the heavenly feeling and angelic state of mind in which man can speak directly to God as to a loving Father, and thus say this prayer of the Lord—“Our Father Who art in heaven, Hallowed be Thy Name. Thy kingdom come. Thy will be done, in earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil.” This prayer embraces all, and all we need is included in it. In the petition, “Hallowed be Thy Name,” is first asked that which we should desire before all: where God’s Name is kept holy there all is well, for there all live in love, for only in love can God’s Name be hallowed. In the words, “Thy kingdom come,” the kingdom of righteousness on earth is invoked, for without the coming of God righteousness cannot be, for God is righteousness. To the words, “Thy will be done,” man is led by faith and reason. Whose will can be better and holier than God’s? Who better than the Creator Himself knows what the creature needs? Whom can it trust but Him, Who is beneficent goodness and perfection? In the words, “Give us this day our daily bread,” we ask all that is needful for our daily existence, both spiritual and temporal. The bread of our spiritual existence is the wisdom of God, is Christ Himself. He Himself said, “I am the Bread that cometh down from heaven; whoso eateth of this Bread shall have everlasting life.” By the words, “Forgive us our trespasses,” we ask for deliverance from all our sins which burden us; we ask for forgiveness for all, by which, in the persons of our brethren, we have transgressed against the Creator Himself, Who daily and momently, in their likeness, holds out His hand, begging for kindness and mercy. By the words, “Lead us not into temptation,” we ask to be spared from all that troubles our soul and deprives us of spiritual peace. By the words, “But deliver us from evil,” we ask for heavenly joy; for directly the evil one leaves us, joy immediately enters our soul, and though on earth, we are as if in heaven. Thus all is included and embraced in this prayer in which the Wisdom of God Himself taught us to pray; and to Whom do we pray it? To the all-wise Father. And as all present should repeat the prayer to themselves, not only with their lips, but with the inward aspiration of pure, innocent, and child-like hearts—so the singing of it should be as of children; not in manly and loud tones, but with pure, childlike, and gentle notes, as though saluting the soul itself should this prayer be chanted, that the spring-like breath of heaven might be felt in it, that the salutation of angels might be brought by it, for in this prayer we no more call our Creator God, but say to Him, “Our Father.” At the close of the prayer the priest salutes all from the sanctuary as though with the salutation of the Saviour, “Peace be with all.” He is answered, “And with thy spirit.” With the words, “Bow your heads unto the Lord,” the deacon reminds the hearers of the secret confession of the heart which each should make inwardly. During this time the priest prays for all before the altar, “We render thanks unto Thee, O King invisible, Who hast framed all things by Thy measureless power, and in the multitude of Thy mercy hast brought all things into being from non-existence. Look down, O Lord, from heaven upon them that have bowed their heads unto Thee, for they bowed them not to flesh and blood, but to Thee, the fearful God. Bestow, therefore, O Lord, on all of us an equal benefit from these offerings, according to the need of each: sail with them that sail, journey with them that journey, heal the sick, Thou Who art the Physician of our souls and bodies.”
And then he pronounces aloud the grand doxology of the Trinity, addressed to the heavenly mercy of God: “Through the grace and mercy and love to men of Thine only-begotten Son, with Whom, together with the most holy and good and life-giving Spirit, Thou art blessed now, and ever, and to ages of ages.” The choir exclaims, “Amen,” and the priest, preparing to communicate himself and afterwards the people in the Body and Blood of Christ, prays the secret prayer, “Hear us, O Lord Jesus Christ our God, out of Thy holy dwelling-place, and from the throne of the glory of Thy kingdom; and come and sanctify us, Thou that sittest above with the Father and art here invisibly present with us; and by Thy mighty hand make us worthy to partake of Thy spotless Body and precious Blood, and by us all Thy people.”
Here the deacon, who during the chanting of “Our Father,” standing on the ambon before the royal gates, has bound the orarion crosswise about him, in the likeness of the angels folding their wings crosswise, and with them covering their faces before the unapproachable light of the Godhead, and bowing thrice, pronounces thrice, as does also the priest, “God cleanse me a sinner, and be merciful unto me”; and then, with the words, “Let us attend,” exhorts all present to be attentive. The sanctuary is now closed from the gaze of the people, the curtain is drawn, and the Communion of the clergy takes place. From within the sanctuary sounds the voice of the priest while elevating the holy Lamb, “Holy things unto the holy.” All the congregation of the faithful tremble at these words proclaiming that all must be holy who would receive the Holy One, and respond, “One Holy, One Lord Jesus Christ, to the glory of God the Father. Amen.” The deacon goes into the sanctuary to communicate. Then is sung the so-called Communion hymn—verses chosen from the Psalms and suitable for the day.
The priest divides the holy Lamb, at first according to the marks made during the oblation or prothesis, crosswise into four pieces, saying reverently, “The Lamb of God is broken and distributed; broken and not divided asunder; ever eaten and never consumed, but sanctifying the communicants”; and the first of these pieces he puts into the chalice filled with the most pure Blood; the second he divides for his own Communion and that of the deacon, separately from the Blood; and then divides the other parts according to the number of the communicants; yet in this dividing the very Body of Christ is undivided, and in the minutest of particles is preserved the same whole Christ as in each member of our body is present the same spirit of man—not a part of it, but whole and inseparable: as in a mirror, though broken into a thousand fragments, is contained the reflection of the same objects, even in the smallest pieces, and as the sounds we hear remain the same and complete though heard by a thousand ears.
All the portions which were taken out at the oblation in commemoration of the saints, in remembrance of the dead, and in intercession for the living, are not now put into the chalice, but remain for the time on the paten—the Church using only the portions constituting the Body and Blood of Christ for the Communion.
In the time of the primitive Church Communion was given in the Sacred Elements separately, as at the present time only the clergy communicate, and each one receiving into his hands the most pure Body of the Lord, afterwards drank from the cup the most pure Blood. But when ignorant and newly-converted Christians, who were such only in name, began to carry the Holy Gifts to their homes, and put them to superstitious and blasphemous uses, or behave irreverently with them while in church, causing noise and confusion—then S. John Chrysostom decreed that the Body and Blood should be given to the people not separately, but in a united form; and neither into their own hands, but with the holy spoon, serving as it were as the image of the tongs with which the flaming Seraph touched the lips of the prophet Isaiah—in order to remind all of what nature is this touching of their lips.
Having communicated himself and then the deacon, the minister of Christ appears a new man, as though purified by the Holy Communion from all his transgressions, as though truly holy at this moment and worthy to communicate others.
The royal gates unclose, announcing by their unfolding the opening of the kingdom of heaven itself, won by Christ for all by giving His very self as nourishment for the whole world. The deacon says solemnly, “In the fear of God and with faith draw near.” By the sight of the holy chalice carried by the deacon, accompanied by these words, the vision of the risen Christ is recalled, and His appearing to the people that He might lead them all with Himself into His Father’s house. And like the flaming Seraph, taking the holy chalice in his hands, the priest stands between the royal gates. With the sound of the triumph-song the choir responds, “Blessed is He that cometh in the Name of the Lord. The Lord is God and hath appeared unto us.” And with the sound of the spiritual song, from the depth of a full heart, the whole Church replies.
Flaming with aspiration towards God, burning with fervent love to Him, with hands crossed upon the breast, one after the other the communicants approach, and, bowing their heads, repeat each to himself (after the priest), the confession of faith in the Crucified:
“I believe, Lord, and confess that Thou art truly Christ, the Son of the living God, Who came into the world to save sinners, of whom I am chief. I believe also that this is Thy most pure Body, and this Thy precious Blood.
“Wherefore, I beseech Thee, have mercy upon me, and pardon my transgressions—voluntary and involuntary, in word and in deed, in knowledge and in ignorance, and make me worthy, without condemnation, to partake of Thy most pure Mysteries, for the remission of sins and for life eternal.”
And pausing a moment to grasp the thought of the meaning of that to which he approaches, he continues from the depth of his heart to repeat the following words: “Receive me to-day, O Son of God, as a partaker of Thy Sacramental Supper; for I will not betray this Mystery to Thine enemies, nor give Thee a kiss like Judas, but as the thief I will confess unto Thee, ‘Remember me, O Lord, in Thy kingdom.’”
And after a moment’s reverent silence, he continues: “Let not the Communion of Thy holy Mysteries (Sacraments) be to my judgement, nor to my condemnation, but to the healing of my soul and body.”
And having made this confession (and a lowly prostration), each one approaches, not as though to the priest, but to the flaming Seraph—prepared with open lips to receive from the holy spoon the live coal of the Body and Blood of the Lord, which like thorns shall burn up all his transgressions. And thus, when raising the holy spoon to his lips and pronouncing his name, the priest says, “The servant of God, N., is made partaker of the precious and holy Body and Blood of our Lord, and God, and Saviour, Jesus Christ, for the remission of his sins and life everlasting,” he receives the Body and Blood of the Lord. With the holy cloth his mouth is wiped, accompanied by the words of the Seraph to the Prophet Isaiah, “Lo! this hath touched thy lips and shall take away thy transgression, and purge thy sins.”
Christ in His flesh has entered into him as into a grave, so that penetrating into the treasury of his heart, He may rise again within his spirit, and may accomplish within him both His Burial and His Resurrection.
[During the Communion of the people the choir sings, “Receive ye the Body of Christ, Taste ye of the fountain of life.” And at the end, “Alleluia”—thrice.]
Shining in the light of the spiritual resurrection, the Church, by the lips of her sacred minister (the deacon), repeats this joyful hymn: “Having beheld the Resurrection of Christ, let us bow down before the holy Lord Jesus, the only sinless One. Thy Cross, O Christ, do we adore, and Thy holy Resurrection do we laud and glorify; for Thou art our God, and we know none other beside Thee; we call upon Thy Name. O come, all ye faithful, let us adore Christ’s holy Resurrection; for in that He hath endured the Cross, He hath destroyed death by death.”
“Shine, shine, O new Jerusalem, for the glory of the Lord is risen upon Thee! Shout now, and be glad, O Sion! And thou, O pure One, Birth-giver of God, rejoice in the rising again of Him Whom thou didst bear.”
“O Christ, Thou great, most sacred Paschal, Wisdom and Word and Power of God! Grant us more perfectly to partake of Thee in that Thy kingdom’s day that hath no evening.”
[Then the deacon, wiping all the particles (that have remained unconsecrated) into the chalice with care and reverence, says, “Wash away, O Lord, the sins of all who are here commemorated, by Thy precious Blood, through the prayers of Thy saints.”]
The priest, having placed the Holy Gifts upon the altar, and again covered them with the veil, says secretly the prayer of thanksgiving thus: “We yield Thee thanks, O Lord and Lover of men, Benefactor of our souls, that Thou hast this day thought us worthy of Thy heavenly and immortal Mysteries. Rightly divide our path, confirm us all in Thy fear, guard our life, make safe our goings, through the prayers and supplications of the glorious Birth-giver of God, and ever-Virgin Mary, and all Thy saints.”
Turning to the people, the priest blesses them with the words, “O Lord, save Thy people, and bless Thine heritage”; for he concludes that all, at this moment, in their purity have become the inheritance of God. Then he aspires in thought to the Ascension of the Lord with which He closed His sojourn on earth. Standing before the holy altar, together with the deacon, and doing reverence, he censes it for the last time, repeating to himself, “Be thou exalted, Lord, above the heavens, and Thy glory above all the earth.”
Meanwhile the choir, with the triumph song and voices full of fervent joy, lead all in the illumination of their souls to repeat after them these words of spiritual rejoicing: “We have seen the true Light, we have received the heavenly Spirit, we have found the true Faith, and we worship the undivided Trinity which hath saved us.” The deacon appears between the holy doors holding the holy paten above his head (in passing behind the priest standing at the altar, to go to the prothesis or chapel of oblation—and, in some cases, censing towards the people), without pronouncing any word. After the deacon, the priest appears between the holy doors with the holy chalice, figuring the Ascension of the Lord, and by the words [“Blessed be our God”—secretly, and aloud] “Always, now and ever, and to ages of ages;” proclaiming the abiding with us of the Ascended Lord to the end of the world. After which the chalice, as well as the paten, is carried back (by the priest) to the table of offering, where the oblation was performed, and which now represents not the cave, the place of the Nativity of Christ, but that place of heavenly glory whither the Son of God ascended after accomplishing the salvation of mankind.
Here the whole Church, led by the choir, unites their prayer in a hymn of solemn thanksgiving, in these words of praise: “Let our mouth be filled with Thy praise, O Lord, that we may sing of Thy glory, for that Thou hast vouchsafed to make us partakers of Thy holy, divine, immortal, and life-giving Mysteries. Preserve us by Thy holiness all our days, that we may learn Thy righteousness.” And at the end, the choir sings thrice, “Alleluia”; telling of the omnipotence and the omnipresence of God. The deacon advances to the ambon in order for the last time to exhort the people to the prayer of thanksgiving. Raising the orarion, he says, “Having stood and partaken of the divine, holy, spotless, immortal, heavenly life-giving and terrible Mysteries of Christ, let us worthily give thanks to the Lord.”
And with thankful hearts all respond softly, “Lord, have mercy.” “Having prayed that the whole day may be perfect, holy, peaceful, and sinless, let us commend ourselves, and one another, and all our life to Christ our God.” And with the humility of a submissive child in filial confidence towards God, all exclaim, “To Thee, O Lord.” Meanwhile, the priest, having folded the antiminsion, or corporal, and having made the sign of the cross over it with the Book of the Gospels, pronounces the Doxology of the Trinity, which hitherto shining like an all-illuminating beacon along the whole progress of the Divine Service, now shines more brightly still into the enlightened souls; and this time the form of the ascription is: “For Thou art our sanctification, and to Thee we ascribe glory, Father, Son and Holy Ghost, now and ever, and to ages of ages.” [Choir: “Amen.”]
The priest says, “Let us depart in peace.” Choir: “In the Name of the Lord.” Deacon: “Let us pray unto the Lord.” The priest, coming out of the sanctuary through the royal gates, and descending the steps of the ambon, turns towards the iconostasis, and says the following prayer: “Lord, Who blessest them that bless Thee, and sanctifiest them that put their trust in Thee, save Thy people and bless Thine inheritance: guard with care the fullness of Thy Church: hallow those that love the beauty of Thine house. Glorify them in return by Thy divine might, and forsake not them that put their trust in Thee; give Thy peace to Thy world, to Thy Church, to our priests and kings: to the army and to all Thy people; for every good gift and every perfect gift is from above, and cometh down from Thee, the Father of lights, and to Thee we ascribe glory, thanks, and worship; to the Father, and to the Son, and to the Holy Ghost, now and ever, and to ages of ages.” Choir: “Amen. Blessed be the Name of the Lord from henceforth and to all ages,” thrice. Reader: “I will always give thanks to the Lord.”—Ps. xxxiv. The priest meanwhile, having gone through the holy gates to the table of oblation, says secretly this prayer: “Thou, O Christ our God, Who art Thyself the fullness of the law and of the prophets, Who didst accomplish all the dispensation of Thy Father, fill our hearts with joy and gladness always, now and ever, and to ages of ages.” Then from between the royal gates the priest gives the Benediction: “The blessing of the Lord, His grace and love to men, be upon you, always, now and ever, and to ages of ages.” Choir: “Amen.” Priest: “Glory to Thee, O Christ our God, our Hope, glory to Thee.” Choir: “Glory to the Father, and to the Son, and to the Holy Ghost, now and ever, and to ages of ages.” “Lord, have mercy,” thrice. “Master, bless.” Priest: “May He Who rose from the dead (on Sunday; the prefaces vary according to the season and day), Christ, our true God, through the prayers of His all-holy Mother (other saints named according to the day, place, and Liturgy used, and the saint in whose name the church is dedicated), of the holy and righteous progenitors of God, Joachim and Anna, and of all the saints, have mercy upon us and save us, for He is good and the lover of men.”
The Church commands that common prayer should be made for all. The great importance of such prayer we learn not from the wise men of the world, nor from the questioners of the age, but from those whose high spiritual perfection and heavenly angelic life has led to the knowledge of deep spiritual mysteries, and who have seen clearly that there is no division between those living in God—that the corruption of our bodies puts no end to our intercourse, that love grows best in heaven, its home; that the brother who leaves us becomes even nearer to us from the force of love, and that all that flows from Christ is eternal as its source Himself is eternal. They have learnt by their higher discernment that the Church triumphant in heaven also prays for the brethren wandering on earth. They have learnt that God has given them the greatest blessedness, the blessing of prayer; for God performs no work and gives no benefaction without granting to His creation to share in the work and in the benefaction, that it may enjoy the highest blessedness. An angel does His bidding and is blessed in doing it; a Seraph sings the praise of His perfect beauty, and is blessed in praising, the saint in heaven prays for his brethren on earth, and is blessed in praying. And all share with God in all His greatest blessedness. Millions of the most perfect beings go forth from the hand of God, that they may take part in the highest of all blessings, and there is no end to them as there is no end to the blessedness of God.
The priest (in many cases) brings forth for the people the altar bread, from which were cut and separated the portions (for communion and commemoration), and thus is preserved the great and ancient example of the Agape, which was held by the Christians in primitive times. And therefore each one who receives a prosphora (or a piece of one) should take it as bread from that feast of which the Creator Himself spoke to His people, and should eat it reverently, thinking of himself as surrounded by all men as by his dearest and tenderest brethren. And, as was the custom of the early Church, he should eat it before any other food, or should take it home to his family, or bestow it on the sick, the poor, or such as were hindered from coming at this time to the church.
The people having been blessed with the Cross (held by the priest), and reverencing it, leave the Church during the loud singing by the choir of the “Many years.” [If in Russia: “Preserve, O Lord, our most God-fearing sovereign, N., Emperor of all the Russias, and all the reigning house; the most holy, governing synod; our lord the Right Reverend N., Bishop of N., and all Orthodox Christians for many years.] The priest within the sanctuary unvests, after saying, “Lord, now lettest Thou Thy servant depart in peace”; and accompanies the action by hymns in praise of the holy prelate and father whose liturgy has been celebrated, and ends with the prayer of praise to the most pure and most holy Virgin: [“Thee, the more honourable than the Cherubim, and infinitely more glorious than the Seraphim; thee, who didst bear without corruption God the Word; thee, verily the Theotokos, we magnify. Glory be to the Father, and to the Son, and to the Holy Ghost, now and ever, and unto ages of ages. Amen.”] Meanwhile the deacon reverently consumes all that remains in the chalice, and afterwards pouring wine and water into it, washes the inside of the chalice with it and drinks the ablutions, and dries the chalice carefully with the sponge that nothing should remain; places the holy vessels together, covers and binds them together, and says, as did the priest, the Nunc Dimittis, and repeats the same hymns and prayers. And both leave the church with bright faces and joyful in spirit, and with thanksgiving to the Lord on their lips.