|
|
|
2nd in Luke # 7 Liturgy 10/01/06 As we learned last week, after the singing of the thrice-Holy hymn (Agios oTheos), the Priest stands at the Royal Gates facing the Congregation, and in a sense reminds the Faithful, that the Holy Scriptures are to be read. Firstly, we hear the excerpt from the Epistles. or the Acts or the Apostles, and secondly, the lesson from the Holy Gospels. For this reason the Priest requests the attention of all by saying: "Let us be attentive!" ..... "Wisdom!" ..... "Let us be attentive!" The Faithful are seated. After the Reader finishes reading, the Priest blesses him saying: "Peace be unto you, who has read." The reader, accepting the blessing, bows gently in acknowledgement. When the Epistle is finished, the Congregation sings: "Alleluia" (s times) ("Praise the Lord!") There is a relative prayer, which is read before the Gospel Lesson, but for the lack of a Deacon, the Priest recites it, during the last singing of the thrice Holy hymn. The Prayer beseeches God to send His Light, to illuminate our hearts to accept His word. It is inaudible, and reads as follows: "O Master, Who loves humankind, shine in our hearts, the pure light of Your Divine Knowledge, and open the eyes of our mind, to the understanding of Your Gospel teachings. Implant in us also, the fear of Your blessed Commandments, that trampling down all the desires of the flesh, we may enter into a spiritual manner of living, both thinking and doing the things, which are well-pleasing unto You." "For You are the illumination of our souls and bodies, O Christ our God, and unto You we ascribe glory, together with Your Eternal Father, and Your-all-Holy, Good, and Life-giving Spirit, now and ever, and to the Ages of Ages. Amen" The Priest, taking a few steps beyond the Royal Gates, says: "Wisdom! Rise! Let us hear the Holy Gospel. Peace be unto all." While saying this, he blesses the Congregation, who bow their heads, and bless themselves in acknowledgement. Without question, the word of God is of no benefit to minds and hearts, which are troubled and weighted down with sins unforgiven; therefore, the Priest prays, that peace will come into the hearts of the Faithful by saying: "Peace be unto all." The Congregation responds, and expressing its wish, that peace would also come to the Priest's heart, responds: "And with your spirit." In gratitude, the Priest bows. When the Priest announces that "the Lesson is from the Holy Gospel according of (Matthew, Mark, Luke or John) let us be attentive." the Congregation resounds with "Glory to You O Lord, Glory to You." and the same is repeated, at the conclusion of the Gospel Lesson. At this point, from ancient times, the Sermon is heard, and thus, the Catechumens would hear the teaching and meaning of the Gospel Lesson and depart from the Liturgy, which was restricted to the Faithful. Today though, for practical reasons, the Sermon is reserved for the end of the Liturgy, so that even late-comers will have an opportunity to benefit from its message. Thus ends the 2nd part of the Liturgy, which as was mentioned, is titled "The Liturgy of the Catechumens." Now we embark on the 3rd, and last part of the Liturgy, known as "The Liturgy of the Faithful." To recapitulate, we repeat, that part one, was the preparation of the Holy Gifts at the "Proskomide" on the sub-Altar, known as the "Prothesis." Part two, was what we see and hear every Sunday at the commencing of the Liturgy, which begins with the raising of the Golden Book of the Gospels, invoking the blessing of the Holy Trinity, and is known as the "Liturgy of the Catechumens." With only the baptized Faithful present, the third part of the Liturgy commences with the "Great Entrance." In our Liturgy today, after the Gospel Lesson, we do not hear the many petitions, as in days of old, which belong to the Liturgy of the Catechumens, as also the Dismissal prayers of the Catechumens from the Service, which is to begin with the "Great Entrance" These, have long ago been omitted, because today, we do not have a body of Catechumens. All the Faithful have been baptized since infancy. However, in some Slavic Churches and Monasteries, the Petitions for the Catechumens are never omitted. The "Great Entrance" is titled as such, because of the supreme significance, as opposed to the "Minor Entrance," which, symbolizes the bringing the Gospel Book before the people, and the Lord's coming to Earth to minister and teach people, the fulfillment of the Law of the Old Testament. This third and last part of our Liturgy then, is titled the "Liturgy of the Faithful," and commences with the "Great Entrance." At this moment, we prepare ourselves to receive the King of all, our Lord and Saviour Jesus Christ! The Lord has completed His work of preaching salvation to the people, and now prepares to offer Himself as "a ransom for all! as quoted in (1 Timothy 2:6) The Lord is about to make the Supreme Sacrifice, in order, that His most precious Blood, will wash away the sins of humankind for all time! So it is, that after the Gospel Lesson is read, we hear the Priest invoking the following: "Grant, that being ever protected by Your Power, to You we ascribe Glory; to the Father, and to the Son and to the Holy Spirit, now and ever, and to the Ages of Ages. The Congregation responds with, "Amen." The Priest then unfolds the "Antimension" (meaning instead of the Table). On this "Antimension," a linen cloth, we see imprinted, the secret followers of Jesus, Nicodemus and Joseph of Arimathea, having enshrouded the Body of Jesus, to prepare for His burial. The "Antimension" has sown in it, tiny shavings of relics of some Saint or Saints. The "Antimension," meaning, 'instead of the Table or Holy Altar, is reminiscent of the early persecution days, during which, the Divine Liturgy was celebrated in various secret places like the Catacombs, or in other remote, safe places, not having a designated place or Table, as we have today to celebrate the Liturgy. Today, even though we have a fixed Altar in an established Church Edifice, we still use the "Antimension," as a reminder, that the Church of Christ is not confined to any certain place or section, but is like a ship, borne upon the waves, which does not anchor anywhere, except in Heaven. The Cherubic Hymn, which the Congregation sings before the Great Entrance, as well as the inaudible prayer of the Priest, impress upon the Faithful, the Clergy and the Laity alike, that the moment is present for everyone to cast aside every earthly desire, and uplift our souls, so that we can be worthy to receive the King of all! The Hymn is as follows: "We, who mystically represent the Cherubim, and who sing the thrice-Holy hymn to the Life-giving Trinity, let us put away all worldly cares, that we may receive the King of all" Just think of the loftiness, to which we are placed. To have the highest honor of mystically representing the Angelic Legion of the Cherubim, who circle the Throne of God. To mimic the purity of the Angels, we should cast off our worldly cares, in order, that we may receive the King of all, in our hearts. While the Congregation is singing the Cherubic hymn, the Priest in a lengthy prayer beseeches the Lord, to make him worthy, to celebrate this awesome and great Mystery. The prayer is as follows: "No one, who is bound with the desires and pleasures of the flesh, is worthy to approach, or draw near, or to serve You, O King of Glory. For to serve You is great and awesome, even to the Heavenly Powers. Yet, through Your ineffable and boundless love toward humankind, You did unchangeably and immutably become Man, and served as our High Priest, and as Lord of all, You have committed to us the celebration of this Liturgical and Bloodless Sacrifice. For You alone, O Lord our God, rules over all things in Heaven and on Earth; You, Who are borne on the Throne of the Cherubim; Who are the Lord of the Seraphim, and King of Israel, Who alone are Holy, and rests among the Saints. Wherefore, I implore You, Who alone are good and ready to listen; look down upon me, Your sinful and unprofitable servant, and cleanse my soul and my heart from an evil conscience; and enable me by the power of Your Holy Spirit, vested with the Grace of the Priesthood, to stand before this, Your Holy Altar, and consecrate Your Holy and Immaculate Body and Precious Blood. For to You I come, having bowed my head, and do beseech You; turn not Your Face away from me, nor reject me from among Your children; but make me worthy, Your sinful and unworthy servant, to offer these Gifts to You. For You are the One Who Offers, and is Offered, Who accepts, and is distributed, O Christ our God, and to You we ascribe Glory, together with Your Eternal Father, and Your All-Holy Spirit; now and ever, and to the Ages of Ages. Amen. "' Having recited this prayer, he repeats three times the Cherubic Hymn, and taking the Censer he censes the Altar, the Holy Icons and the Congregation. We are reminded, that our prayers should rise up to God, and be fragrant, as is the smoke from the censer. While censing, the Priest recites the 50th Psalm, after which, he kisses the Altar Table, and bowing to the Congregation he asks for their forgiveness, in order that he may be purer, during the celebration of the Liturgy. He then proceeds to the "Prothesis" saying: "O God, be gracious unto me a sinner, and have mercy on me." He then takes the large veil, or "Aera" and places it on his shoulder and back saying: "In peace lift up your hands to the Holy, and bless you, the Lord." The Priest now picks up the covered Holy Chalice and the Paten, and proceeds to implement the "Great Entrance." We stop at this point, to continue next week with the "Great Entrance." +Fr. George Papadeas
|
|
Back to home page
Send mail to
epantaz@yahoo.com with
questions or comments about this web site.
|