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12th in Matthew Ocala 9/3/06 Lit. #3 Last Sunday we learned of the items or articles we see in the 3 Parts of the Orthodox Church; the Narthex, the Nave and the Holy Sanctuary. Today, we shall learn the significance of the Priest's Vestments, and also the first part of the Divine Liturgy, the "Proskomide." But, before I commence doing this, I would like to stress the importance of our participating in the Divine Liturgy faithfully, so that we fully digest the symbolism of everything that takes place. It is so important for our spiritual growth and maturity, to know well our Divine Liturgy in its every _expression; to really live it and to be uplifted by it. The Divine Liturgy concerns itself with all that has to do with our true life here upon the earth, as well as all the hopes, which we base in our future, eternal life in Heaven. The most important fact of our Divine Liturgy is, that in every Liturgy our Lord and Saviour is truly present. He is the One Who offers, and is offered. We must never forget, that our Liturgy is Biblically based. In all the prayers, it quotes directly from the Bible. Thus, the Liturgy teaches us the fundamentals of our Faith; that is, --- the Dogma regarding the Holy Trinity, --- the Incarnation of our Lord and His work, --- as well as His Supreme Sacrifice for our salvation; --- His glorious Resurrection, --- His Ascension into Heaven and --- His place on the right hand of the Father, --- as well as His second Coming in Glory, to judge the living and the dead. The Divine Liturgy is the most eloquent sermon that could be preached, because, it has the power to bring us into complete unity with God, through the Sacrament of the Holy Eucharist, in which the Faithful receive the very Body and Blood of Christ. For this reason, what is the benefit to anyone, who simply goes to Church, only because it's Sunday, simply to be present at the Liturgy, and sometimes to criticize. The Divine Liturgy is not a performance. It does not want spectators. It requests participants as was the ancient tradition. Our Forefathers regularly brought the Oblation Loaf, the wine, the water, the incense, the candles and the olive oil as a token of their direct participation. Equally in importance to offerings is the full participation of the Faithful, in singing the responses and the hymns of the Liturgy. Here, in our blessed Congregation we have no formal Choir, and I want you to know, that it gives me much pleasure to have all the Congregation singing, as happened in the ancient Church. We must recapture the ageless beauty of the Divine Liturgy. Singing our hymns, loudly professing our faith during the Creed; uniting ourselves in prayer, by praying aloud, the "Our Father....." and above all, to be prepared, through prayer, fasting and confession to receive Holy Communion, the Body and Blood of our Saviour, as our supreme act of devotion. Only then, can we truthfully feel uplifted. The Church must be absolved from the routine, to which many have condemned it. After that introduction, now we rapidly approach the Divine Liturgy. But, before the Liturgy, the Priest prepares himself as follows: Standing in the Soleas in front of the steps leading into the Holy Altar he recites certain prayers. He then proceeds to kiss the 6 Holy Icons repeating the hymn, which alludes to each Saint or Saints portrayed on the Iconostasion. After reverencing the 6 Holy Icons, the Priest returns before the Sanctuary steps, and bowing his head, prays: "O Lord, extend Thy Hand from Thy Holy dwelling place on High, and strengthen Thy servant in Thy Service, so that standing before Thine awesome Altar without condemnation, I may celebrate the Bloodless Sacrifice". The Priest then proceeds up the steps to open the Royal Gates saying: "I will enter into Thy House, and in Thy fear, I shall worship in Thy Holy Temple." (Psalm 5:7) Having entered the Sanctuary, the Priest bows deeply 3 times, repeating: "O God, have mercy upon me, a sinner." He then kisses the Holy Bible. (Of course, all this we would see, if we had our own Church). He then proceeds to put on his vestments. First, he wears the "Sticharion," which is the inner garment reaching to the floor. This signifies the purity of heart, which should be inseparable from the Priestly Office. While wearing the "Sticharion" the Priest prays: "My soul shall exalt in the Lord, for He has endued me with the robe of salvation, and with the garment of joy has He clothed me. He has set a crown on my head like a bridegroom, and like a bride, He has adorned me with comeliness." (Isaiah 61:10 After wearing the "Sticharion," the Priest wears the "Stole". The "stole" in Greek means "Epitrachelion" which literally means: "placed on the neck." Wearing the "Epitrachelion," the Priest prays: "Blessed is God, Who pours His Grace on His Priests, like the balm on the head, that ran down the beard, even Aaron's beard, down to the skirts of his garment." (Psalm 133:2) After the "Stole," the Priest puts on the "Zoni" (belt). The "Zoni" is worn over the "Sticharion" and "Stole." While wearing the "Zoni" he prays: "Blessed is God, Who girds me with strength, and makes my way perfect." (Psalm 18:32). The "Zoni" is symbolic of a Priest girding himself, to be ready for service, and the strength he receives from the Holy Spirit, to succeed in his mission. After the "Zoni" the Priest wears the two cuffs, in Greek the word is "Epimanika" literally meaning "on the sleeve, or arm." Wearing the first cuff on his right hand, he prays: "Thy right Hand O Lord, is glorified in strength. Thy right Hand O Lord, hast shattered the enemy, and through the multitude of Thy Glory, Thou hast crushed Thine adversaries." (Exodus 15:6-7) Wearing the cuff on his left hand, the Priest prays: "Thy Hands have made me and fashioned me; give me understanding, and I will learn Thy Commandments." (Psalm 119:73) The "Epimanika" symbolize the creativeness and omnipotence of God! At this point, the Priest wears the outer garment in the form of a cape. This cape is called "The Phelonion," which signifies the crimson Robe, with which the Lord was clothed, when He was going through His Passion While putting on the "Phelonion" the Priest prays: "Let Thy Priests be clothed with righteousness; and let Thy Saints shout for joy, always, now and ever, and to the ages of ages. Amen." (Psalm 132:9) There is anotherpart of the vestments, a diamond-shaped cloth that is worn by the Priest's who have been honored with a special office from the Bishop. It is called the "Epigonation," simply because, when worn, it is at the knee level. "Epigonation" literally means "on the knee." It symbolizes the towel with which the Lord wiped the feet of His Disciples after having washed them. Another application is the spear, or the sword of the Holy Spirit, which is the word of God. (Ephesians 6:17) The Priest then, symbolically washes his hands to signify his cleanliness, while praying: "I will wash my hands among the innocent, and so, I will go around Thine Altar, O Lord." (Psalm 26:6) Thus, the Priest having prepared himself, he proceeds to the "Prothesis," the little sub-Altar, to commence the first part of the Liturgy, that is, the "Proskomide," This a natural cut-off point, and next Sunday we shall learn of that beautiful and significant Service of the "Proskomide."
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