Examining the Divine Liturgy
By Rev. Father Simon Thomas
(This is a continuing series of articles published in our monthly bulletin, The Epistle, explaining the Divine Liturgy – the preeminent worship service of the Orthodox Christian Church.)
(Part 1 – September ’08)
The Great Doxology
The Choir sings - “Glory to You who has shown us the light! Glory to God in the highest; and on earth peace, goodwill to all people! …”
Thus begins the Divine Liturgy every Sunday morning – at least in the minds of most Orthodox Christians. In reality, the Great Doxology is the end of the previous service, the Orthros (or Matins) Service. This service, unfortunately rarely attended by most Orthodox, is a beautiful service that emphasizes the importance of the Resurrection in the Sunday morning services.
The Orthros Service
The service begins with the reading of six Psalms [3, 37(38), 62(63), 87(88), 102(103) & 142(143)]. These Psalms speak of the sinfulness of man, and his need for repentance. Following the reading of these Psalms is the Great Litany, in which we pray for peace in the world, the Church, the clergy and the laity, our Parish and city, and for our salvation. We then chant the hymn, “God is the Lord,” which praises God for revealing Himself to us. Then we chant the hymns of the day, which teach us about the Saints commemorated that day.
Kairos
The next set of hymns are called the “Kathismata,” or literally, “The Sitting Hymns,” and are immediately followed by the “Evlogetaria.” All of these hymns teach about the Resurrection of Christ. While these hymns are being chanted, the priest exits the Altar by the North Door (on the left), comes to the front of the soleas and performs a small service called “Kairos.” During this service, the priest symbolically and mystically “receives permission” from God to perform the Divine Services about to be celebrated. The Royal Doors leading into the Altar are opened and the priest venerates the four icons on the Icon Screen. Finally, the priest asks forgiveness of those present, re-enters the Altar by the South Door and venerates the Holy Altar Table, completing Kairos.
Vesting
The next set of hymns includes the “Obedience,” which is read, followed by the chanting of the “Anavathmoi.” We then read the “Kontakion” and “Oikos” of the day, which once again teach of the Resurrection, followed by the “Synaxarion,” or the reading of the lives of the Saints commemorated that day. During this time, the priest is clothing himself in his vestments for the service. There are eight articles of clothing which make up the vestments of a priest: 1. the Sticharion, or robe; 2. the Epitrachelion, or stole; 3. the belt; 4. the right cuff; 5. the left cuff; 6. the Epigonation (which designates an Ecclesiastical Office), literally “upon the knee,” a diamond-shaped shield worn on the right side; 7. the Phelonion, or mantle; and 8. the pectoral Cross (if a priest is entitled to wear one). Finally the priest washes his hands as the “Katavasiai,” a set of hymns describing the coming Feast, are chanted.
The Oblation (Proskomide)
Once the priest is vested, he begins to prepare the bread and the wine for the Divine Liturgy. A fresh loaf of bread, called “Prosphoro,” which has been marked with a special seal, is selected for use by the priest. The seal is in the form of a cross, bearing three squares on the vertical bar, each marked IC XC NIKA (“Jesus Christ Conquers”). To the left of the middle square is a large triangle, bearing the reed and the lance from the Crucifixion on each side. To the right of the middle square is a single square of nine smaller triangles in rows of three. The priest then symbolically and mystically “re-enacts” the Crucifixion of our Lord, cutting the middle square as the sacrificed Lamb of God to be consecrated into the Body of Christ. Piercing the Lamb with the lance, he pours the wine and some water into the Chalice to be consecrated into the Blood of Christ. The priest then commemorates all the Saints, cutting the triangle on the left in commemoration of the Theotokos, the triangles on the right in commemoration of all the ranks of the Saints, and portions of the square at the bottom in commemoration of the members of the Parish, both living and those departed. Finally, the Paten and Chalice are covered with cloth, and the “Aer,” a large square cloth, covers them all. The priest concludes the Oblation by censing the offering.
The Morning Gospel
The Gospel reading in the Orthros service describes one of the eleven instances in the Gospels where Jesus revealed Himself to His disciples after His Resurrection from the dead. The Gospel is read from the side of the Altar Table, and not from the Royal Doors, as in the Divine Liturgy. Following the Gospel, we read the hymn, “Having beheld the Resurrection of Christ…,” and then Psalm 50 (51) is chanted. While the Psalm is chanted, the priest carries the Gospel Book out to the soleas for the faithful to venerate, just as the Myrrh-Bearing Women venerated the empty Tomb of Christ. When all have venerated the Gospel, the Book is returned to the Altar Table, and the priest commemorates a long list of the Saints, asking God to save us and bless us.
The Censing
Next, the priest censes the entire church, while the hymn honoring the Ever-Virgin Mary, “More honored than the Cherubim…,” is chanted, along with the verses from Luke 1:46-55. The priest (or deacon) first censes the Altar Table on all four sides, then behind the Altar, and then the prosthesis (the niche where the bread and the wine have been prepared). The priest censes three times (as he does with everything he censes). He then exits the Altar by the North Door and proceeds to the center of the soleas where he first censes the Bishop’s Throne, since this is where Christ mystically presides over the service, and then the icons on the Icon Screen (Christ, the Virgin Mary, St. John the Baptist, St. Barbara, the Archangels Michael & Gabriel). Next, the priest walks down the center aisle censing the right side of the church, then the Narthex, then walks back down the center aisle censing the left side. Returning to the soleas, the priest again censes the Bishop’s Throne and the Icon Screen before re-entering the Altar through the South Door. He finishes by censing the Altar Table again, the Icons in the Altar and the Acolytes. The Orthros Service comes to a close with the chanting of the “Exapostilarion” and the “Praises” accompanied by Psalm verses, both of which once again teach of the Resurrection of Christ.
The Great Doxology
Once again, we come back to the Great Doxology. It is at this point in most parishes where the choir begins to sing, giving the impression that the Divine Liturgy has begun. However, the Great Doxology is the conclusion of the Orthros Service, glorifying God for His gifts to us – especially His death and Resurrection from the dead. At this point, the priest once again censes the church, but instead of walking down the center aisle, he censes from the Royal Doors at the center of the Icon Screen. The priest also completes the prayers of the Orthros Service, and as the choir sings “Holy God, Holy Mighty…,” he makes three prostrations and venerates the Holy Gospel and the Altar Table. The Orthros Service concludes with the hymn, “Today, salvation has come to the world…”
Because of the hymns change from day to day, from week to week, and from season to season, the length of the Orthros Service also changes. For this reason, although the Divine Liturgy may be “scheduled” for 10 am, the actual time the service begins will vary. However, those who are present for the Orthros Service are never late!
(Part 2 – October ’08)
In the Presence of God
Last month we examined the Orthros Service, which immediately precedes the Divine Liturgy. Before we continue with an in depth examination of the Liturgy, we must understand the purpose of the Divine Liturgy within the Orthodox Church.
The purpose of the Divine Liturgy is for creation – and especially mankind, the pre-eminent species of creation – to worship, commune with and experience God. It is for this reason that Orthodox worship is traditional, corporate, and unchanging -- traditional, because this is how mankind has worshipped God from the beginning; corporate, because God’s Kingdom is one and His people are one; and unchanging, because God Himself does not change. We do not seek to recreate the past, or prepare ourselves for Heaven – rather, we come to be with God in His Kingdom. Fr. Robert Taft expresses it beautifully, “What we are confronted with is not the past made present, or even the future present, but the end present, not in the sense of the finish but of completion: God Himself present to us.”
The Kingdom of God
The Divine Liturgy begins with the proclamation, “Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit, now and forever, and to the ages of ages.” With these words we are reminded that we are in the presence of the Holy Trinity – God. We have been raised up to the Kingdom to worship God along with the holy angels and the saints (even if they look it, the pews are never empty). God has also descended to be present with us on earth. The Liturgy takes place within time and space, and yet, it transcends time and space.
In response to the above proclamation, we respond, “Amen.” This is a Hebrew word meaning, “So be it,” or, “It is so.” What we are saying in a sense is, “I agree.” The Liturgy retains this responsorial form throughout the service with the priest proclaiming and the people responding.
The Work of the People
This brings us to the meaning of the word “Liturgy,” which comes from the Greek words “laos,” (meaning “people,”) and “ergos” (meaning “work”). Thus, the Divine Liturgy is the “holy work of the people.” The presence and participation of the faithful in the service are essential. In fact, if no one is present to receive Holy Communion, a priest cannot celebrate the Divine Liturgy. Besides the theological reasons, it would be as absurd as a Baptism Service with no one to baptize, or a wedding with no couple present.
It is within this context that the Divine Liturgy takes place. We are invited every Sunday to encounter God in a way those of the Old Testament never had a chance. This encounter requires our attention, our timeliness, and our reverence. Let us seek to spend as much time within the Kingdom as possible. Let us also seek to share this opportunity with our fellow brethren, and encourage them to join us.
(Part 3 – November ’08)
The Great Litany
Immediately following the introductory proclamation, the priest intones eleven petitions, inviting the faithful to pray after each one (“let us pray to the Lord”). The emphasis is on prayer! The faithful are led in prayer and given specific things to pray for. This is a time for earnest prayer concerning the following:
1. In peace, let us pray to the Lord – Prayer should be true and heartfelt. Our minds should not be cluttered with other things, distracted by the cares of the world.
2. For the peace of God and the salvation of our souls – We ask God to send His peace upon us, and we pray for our salvation. This prayer is corporate – the entire Church praying together – just as our salvation is corporate. We pray that all of mankind is saved and comes to the knowledge of the Truth.
3. For peace in the world, the stability of the holy Churches of God, and for the unity of all – We pray for the unity of all mankind, both in civil and religious matters. We pray for world peace, but we also pray that the Churches of God remain unified.
4. For this holy house and for those who enter it with faith, reverence and the fear of God – We pray for the church we are in, and for those who worship with us. The Divine Liturgy is not a time to criticize our brethren, but it is a time to pray for them. We should enter the church with faith, reverence and the fear of God, participating in the service, and not being a distraction. The Divine Liturgy is not a time to gossip, flirt, or send text messages – it is a time for prayer!
5. For our Archbishop, the honorable presbyters, the deacons in the service of Christ, and all the clergy and the laity – The Orthodox Church is hierarchical, so we pray for the hierarchy of the Church, the leaders God has provided for us. First, our bishop, who is our spiritual leader. Then for the priests, our spiritual fathers. Next, we pray for the deacons who serve the Church. Finally, we pray for all the clergy and the laity.
6. For our country, the President, and all those in public service – We pray for the country we live in, since we are residents of this land until we are called to be residents of the Promised Land. We also pray for the President, whether we like him (or her, should that happen) or not. We also pray for all of those in civil authority. This is not an endorsement of any political party (especially since we vote this month), but rather we pray that ALL politicians make wise decisions, which allow us to live our lives according to our Orthodox Christian Faith.
7. For this parish and city, for every city and town, and for the faithful who live in them – We pray for the parish we are in, and for every parish in every city, once again emphasizing the universality of the Orthodox Christian Faith.
8. For favorable weather, an abundance of the fruits of the earth, and for temperate seasons – We pray for good weather, which in ancient times was essential for growing crops. Today, it means protection from tornados, hurricanes, tsunamis, and the like.
9. For travelers by land, sea and air, for the sick, the suffering, the captives, and for their salvation – We pray for those exposed to the dangers of traveling. Although the dangers have changed throughout the years, travelling is still a hazardous thing. Furthermore, we pray for those who are sick, suffering, and in captivity. Their salvation can have the dual meaning of being healed or freed, or of salvation from above.
10. For our deliverance from all affliction, wrath, danger and distress.
11 . Help us, save us, have mercy upon us, and protect us, O God, by Your grace – These final two petitions are prayers to guard us from general calamities.
Lord, Have Mercy
The response of the faithful to all of these petitions is, “Lord, have mercy.” This is a simple response, yet it has numerous implications. “Lord, have mercy” means that we are dependent upon God for all these things. “Lord, have mercy” means that God is merciful – in fact, He is mercy personified. “Lord, have mercy” means that we recognize our place in Creation, and acquiesce to our Creator. We speak volumes with this simple response.
The Great Litany concludes by reminding us of the example of the Virgin Mary and all the Saints, and we are encouraged to commit ourselves and one another, and all our life to Christ our God. Then the prayer, “ Lord, our God, whose power is beyond compare, and glory is beyond understanding; whose mercy is boundless, and love for us is ineffable: look upon us and upon this holy house in Your compassion. Grant to us and to those who pray with us Your abundant mercy. For to You belong all glory, honor, and worship to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages. Amen.”
Inaudible Prayers
This prayer, like so many of the prayers in the Divine Liturgy, is often read inaudibly. This was not originally the practice of the Church. However, as the hymnology of the Divine Liturgy developed, the practice of reciting the prayers as the hymns are sung became commonplace. This is an unfortunate development, as the prayers of the Divine Liturgy are beautiful, and full of meaning and theology.
Savior, Save Us
Following the Great Litany, we sing a short hymn three times: “Through the intercessions of the Theotokos, Savior, save us.” It is a common misconception, due mostly to translation, that this hymn is directed to the Theotokos, and not to Christ. The hymn simply beseeches Christ the Savior to save us through the intercessions of His mother the Theotokos.
A Second Prayer
A second short litany concludes with the prayer, “Lord our God, save Your people and bless Your inheritance; protect the whole body of Your Church; sanctify those who love the beauty of Your house; glorify them in return by Your divine power; and do not forsake us who hope in You. For Yours is the dominion, the kingdom, the power, and the glory of the Father and the Son and the Holy Spirit, now and forever and to the ages of ages.”
Save Us, O Son of God
A second set of hymns is then sung, once again beseeching Christ, who rose from the dead, to save us. This hymn is also sung three times, followed by the dogmatic hymn, “ Only begotten Son and Word of God, although immortal You humbled Yourself for our salvation, taking flesh from the holy Theotokos and ever virgin Mary and, without change, becoming man. Christ, our God, You were crucified but conquered death by death. You are one of the Holy Trinity, glorified with the Father and the Holy Spirit-save us.” This hymn, inserted by the Emperor Justinian, was intended to combat the heresies of the time, and to teach that Jesus Christ was both fully God and fully man.
A Third Prayer
A third short litany concludes with the following prayer, “Lord, You have given us grace to offer these common prayers with one heart. You have promised to grant the requests of two or three gathered in Your name. Fulfill now the petitions of Your servants for our benefit, giving us the knowledge of Your truth in this world, and granting us eternal life in the world to come. For You are a good and loving God, and to You we give glory, to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages.”
(Part 4 – December ’08)
The Small Entrance
While the choir sings the hymn of the Resurrection, the priest makes a prostration and takes the Book of the Gospels from the Holy Altar, carrying it in procession through the North Deacon Door and to the center of the Soleas. He then proclaims, “Wisdom! Arise!” and chants the Entrance Hymn, “Come, let us fall down and worship Christ! Save us, O Son of God, *Who rose from the dead!” at which point, the choir continues, “we sing to you: Alleluia!” (*During weekday Liturgies, at this point we sing, “Who is wondrous among Your Saints.”) As the hymn concludes, the priest re-enters the Altar and returns the Book of the Gospels to the Holy Altar Table.
The Hymns of the Day
Several hymns are then sung following the Small Entrance: 1) the Hymn of the Resurrection (There are eight hymns of the Resurrection, one for each of the eight tones in Byzantine music. These hymns change each week on a rotating basis – the first week being Tone One, the second week being Tone Two, and so on for the eight tones, until the ninth week when we go back to Tone One.); 2) the Hymn of the Feast or Saint of the Day (This hymn changes for each day of the year.); 3) the Hymn of the Church (St. Barbara in our case); and 4) the Kontakion of the Day (This hymn changes depending upon the festal cycle of the Church year). These hymns are usually sung by the choir, and they teach us about the Feasts and Saints commemorated that day.
The Trisagion Hymn
Once all the hymns of the day are chanted, the Trisagion Hymn is sung while the priest recites a beautiful prayer. This prayer speaks of the majesty and glory of God who is served by the Cherubim and Seraphim angels, and to Whom we ask for the forgiveness of our sins. We also ask in this prayer that we may be found worthy to be in His presence as we celebrate the Divine Liturgy. All the while, the choir is singing the Trisagion Hymn three times: “Holy God, Holy Mighty, Holy Immortal, have mercy on us!” When the choir finishes the hymn, the priest turns to the congregation and exhorts them to sing more fervently by exclaiming, “Dynamis,” meaning, “With power!” The hymn is repeated once more with, hopefully, a little more strength.
The Epistle Reading
Following the Trisagion Hymn is the Epistle reading. A short exchange takes place between the priest and the reader, as the reader intones a verse from the Psalms and declares from which book of the New Testament the Epistle comes, to which the priest exclaims, “Wisdom! Let us be attentive!” The selected reading of the day then takes place solemnly, as the faithful hear the teaching from one of the writings of Sts. Luke, Paul, Peter, James, John & Jude.
While the reading takes place, the priest takes the censer and censes of the Book of the Gospels while asking God to “Shine within our hearts the pure light of Your divine knowledge,” so that, “we may comprehend the message of Your Gospel,” and live a life according to Christ’s commandments.
The Gospel Reading
Following the Epistle reading, the priest blesses the reader(s), and the choir sings three times, “Alleluia!” which is a Hebrew word meaning, “God be praised!” The priest then proclaims, “Wisdom! Arise! Let us hear the Holy Gospel! Peace be to you all!” to which the faithful respond, “And with your spirit!” He then declares that the selected Gospel reading is from one of the four Gospels – Matthew, Mark, Luke or John – and exhorts the faithful to be attentive, to which they respond, “Glory to You, O Lord, glory to You!” The reading commences.
The Homily
It is customary for the sermon to take place at this point. In ancient times, those who were not Christians, and following the Great Schism, those who were not Orthodox, could not remain for the celebration of the Mysteries. Thus, the teaching of the Word took place while everyone was present. In modern times, everyone is welcome to remain for the entire Divine Liturgy, and so in some parishes, for practical reasons, the sermon is delivered at the end of the service. Thus ends the “Liturgy of the Word.”
(Part 5 - January '09)
The Prayers of the Entrance
Following the homily are two prayers of the Great Entrance - the “Prayer of the Faithful,” which asks God to grant that we may stand before His Holy Altar without blame or condemnation, and the prayer of the entrance, which is usually said by the priest in a low voice. This prayer explains that “no one bound by worldly pleasures and desires” is worthy to serve God – it is an awesome task even for the angels – yet, because Jesus Christ became man and sacrificed Himself for our salvation, we ask that God may count us worthy to celebrate this Mystery of His pure Body and precious Blood for the remission of sins and life everlasting.
During these prayers, the priest opens the “Antimension,” a cloth Icon depicting the taking down of Christ from the Cross. This cloth has the seal of the bishop of the Parish (in our case, Metropolitan Gerasimos of San Francisco), which represents the authority of the priest to celebrate the Divine Liturgy. No Orthodox priest may perform a Divine Liturgy without an Antimension from the bishop (this hearkens back to the first century bishop, St. Ignatius of Antioch, who said, “Do nothing without the bishop.”) The Holy Gifts will be placed on the Antimension, upon which the Consecration of the bread and the wine will take place, changing them into the Holy Body and Blood of our Lord, God and Savior Jesus Christ.
The Censing
After the prayers, the priest recites the Cherubic Hymn, either once or three times, in a low voice: “We who mystically represent the Cherubim sing the thrice holy hymn to the life giving Trinity, let us set aside all the cares of this life that we may receive the King of all, invisibly escorted by the angelic hosts. Alleluia. Alleluia. Alleluia.” The priest then takes the censer, and if it is a Sunday, as he begins to cense, he recites the following:
“Having beheld the resurrection of Christ, let us worship the holy Lord Jesus, the only Sinless One. We venerate Your Cross, O Christ, and we praise and glorify Your holy Resurrection. You are our God. We know no other than You, and we call upon Your Name. Come, all you faithful, let us venerate the holy Resurrection of Christ. For behold, through the Cross joy has come to all the world. Ever praising the Lord, let us praise His Resurrection. For enduring the Cross for us, He has destroyed death by death.”
Immediately following the recitation of this hymn, or if it is a weekday Liturgy, the priest recites Psalm 50 (51). All the while, the priest is censing around the Holy Altar Table, the Icon Screen and the faithful. When the censing is complete, the priest makes three prostrations and venerates the Antimension and the Holy Altar Table. He then turns to the faithful and asks, “For those who love me, and for those who hate me, forgive me, a sinner.” Then, processing around the Holy Altar Table, he venerates the Holy Gifts, puts on the “Aer” (the cloth covering the priest puts around his shoulders), and picks up the Patten and Chalice for the Great Entrance.
The Great Entrance
As the chanter/choir concludes the Cherubic Hymn, the priest takes up the Paten and Chalice and, preceded by the acolytes carrying the cross, candles, fans (representing the Cherubim), and the censer, exits the Sanctuary through the North Door and processes around the church down the north aisle, and returning towards the Sanctuary down the center aisle. During the procession, the priest intones the words spoken to Christ on the Cross by the penitent thief, “May the Lord, our God, remember you all in His Kingdom, now and forever, and to the ages of ages.” The choir responds, “Amen.” If more than one priest is present, the priests turn to each other and say, “May the Lord, our God, remember your priesthood (or archpriesthood for a bishop) in His Kingdom, now and forever, and to the ages of ages. Amen.”
Returning to the Sanctuary through the Royal Doors, the priest places the Paten and Chalice on the Antimension, which has been opened upon the Holy Altar Table, and covers them both with the Aer, which he has removed from around his shoulders. Having censed the Holy Gifts, the priest returns the censer to the Acolyte, concluding the Great Entrance.
A pious custom has developed where the faithful reach out to touch the fringe of the priest’s garments as he passes during the Great Entrance. This is based upon the story of the woman who had a flow of blood for 12 years, and was healed simply by touching the fringe of Christ’s garments (see Mark 5:25-34). This practice should be encouraged to anyone who is in need of healing, physically or spiritually.
(Part 6 - February '09)
The Completion Litany
The “Completion Litany” is so called because it begins with the petition, “Let us complete our prayer to the Lord.” It is typical in Orthodoxy to title a hymn or section of the service with the first word or words of that hymn. The Completion Litany repeats a few of the petitions from the Great Litany, and then adds six new petitions:
1. For a perfect, holy, peaceful, and sinless day, let us ask the Lord.
2. For an angel of peace, a faithful guide, a guardian of our souls and bodies, let us ask the Lord.
3. For forgiveness and remission of our sins and transgressions, let us ask the Lord.
4. For all that is good and beneficial to our souls, and for peace in the world, let us ask the Lord.
5. For the completion of our lives in peace and repentance, let us ask the Lord.
6. For a Christian end to our lives, peaceful, without shame and suffering, and for a good account before the awesome judgment seat of Christ, let us ask the Lord.
The response to these petitions is not the customary, “Lord, have mercy,” but rather, “Grant this, O Lord.” The culmination of these petitions is the “Prayer of the Proskomide,” which asks God to receive our prayer, to forgive us our sins, and to make us worthy to offer the Sacrifice about to be presented.
The Peace
Following the “Completion Litany,” the priest turns to the faithful and blessing them, says, “Peace be to you.” This peace is the same peace offered by Christ to His Disciples after His Resurrection (see John 20:19). The faithful reply by saying, “And with your spirit.”
When the priest blesses the faithful, he makes the sign of the Cross in the air with his right hand by raising his hand and bringing it down, then he moves it to the left, and then right. The faithful, however, see it as going right to left, as the Orthodox make the sign of the Cross on their bodies (Christ rose to sit at the right hand of the Father). It has been surmised that in the West, the faithful began to imitate the motion of the priest, and not what they saw, in making the sign of the Cross from left to right. Furthermore, the priest makes with the fingers of his right hand four letters – ICXC (the Greek letters that make the initials for Jesus Christ). In this way, we are reminded that the blessing comes not from the priest as an individual, but from Christ our God, through the instrument of the priest.
The Kiss of Peace
Facing the congregation, the priest persuades the faithful, “Let us love one another, that with one mind we may confess…” and the choir concludes, “Father, Son, and Holy Spirit – the Trinity, one in essence and undivided.” It is during this time that the Kiss of Peace takes place among the clergy (only if the bishop is present, or more than one priest).
The Kiss of Peace among the faithful has become the subject of controversy within the Orthodox Church of late. The practice of the faithful exchanging the Kiss of Peace fell out of use sometime after the 10th century, assumingly because of improprieties taking place. Recently, some clergy have reinstituted this practice within their parishes. Although not disconcerting in and of itself, the absence of informed teaching on the meaning of the Kiss of Peace is a cause for concern.
Five times in the New Testament we are told to greet one another with a “Holy Kiss” (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14). This kiss is a sign of concord and reconciliation. Not only does this kiss signify the harmony of faith and love of the brethren, but it is also a symbol of repentance, as expressed in Matthew 5:23-24:
“Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar; and go your way. First be reconciled to your brother, and then come and offer your gift.”
Saint Maximus the Confessor further explains in his Mystagogy 17, “The spiritual kiss which is extended to all prefigures and portrays the concord, unanimity and identity of views which we shall all have among ourselves in faith and love at the time of the revelation of the ineffable blessings to come.” The Kiss therefore is not simply a greeting of those around you in the pews, nor is it an opportunity to “catch up” with friends on a weekly basis. It most certainly is not a chance to sit next to a hot girl or cute guy in order to steal a kiss, as some have made a habit of doing (believe it!).
The Kiss of Peace is an opportunity for two Orthodox Christians to sit next to each other and worship God together. These Christians may have had a recent argument, maybe they have a habit of arguing, or perhaps they have made a lifetime of it – it makes no difference. What does make a difference is that these two Christians can worship Father, Son, and Holy Spirit – One God – in mutual agreement, and just before they declare their shared belief by proclaiming the Nicene Creed, they can embrace and kiss one another in peace and mutual forgiveness.
Although our Parish does not formally exchange the Kiss of Peace, nothing prevents parishioners from sitting next to fellow parishioners with whom they have had a squabble in the past, and at the appropriate time asking for forgiveness. In fact, it is encouraged, for this is the true meaning of the Kiss of Peace!
(Part 7 - March '09)
The Nicene-Constantinopolitan Creed
The Creed, or Symbol of Faith as referred to in the Greek, was written in two parts at the first two Ecumenical Councils, held in Nicaea (325) and Constantinople (381), respectively. The Creed from Nicaea was composed up to the belief in the Holy Spirit; while the Fathers in Constantinople expanded and completed the Creed as we have it today. The Third Ecumenical Council (431) ratified the Creed, stating in Canon VII, “It is unlawful for any man to bring forward, or to write, or to compose a different Faith as a rival to that established by the holy Fathers assembled with the Holy Spirit in Nicaea.” The purpose of the Creed (from the Latin, “Credo” or “I believe”) is to state unequivocally what the Christian Church accepts as correct belief. Anyone who teaches or believes otherwise cannot be properly called a Christian.
The Doors, The Doors
For this reason in ancient times, unless you were a Baptized Christian, in good standing in the Church, you could not participate in the remainder of the Divine Liturgy. Thus, the proclamation, “The doors, the doors! In wisdom, let us be attentive,” is a reminder of this time when the Catechumens and Christians who have been placed under spiritual discipline would leave the church, and the doors would be shut. Then, only the faithful would recite the Symbol of Faith together.
A Note Regarding Catechumens
Catechumens, from the Latin word “catechumenus,” meaning instructed, in ancient times were those learning about the Faith with the intention of becoming Christians through Holy Baptism. This process was extensive and rigorous, requiring at least one year of study, and sometimes as much as three years or longer. Catechumens were required to attend the services of the Church, were instructed at those services, and their entire way of life was monitored. The Catechumens as a group were initiated, prayed for, taught, monitored, and baptized all in the presence of the faithful. They were well known by Christians, and thus their actions outside of the services were just as important as their word of desire to become a Christian. Unfortunately, the rank of the Catechumens no longer exists. In fact, practices vary from jurisdiction to jurisdiction, city to city, and even parish to parish on the reception of converts to Orthodoxy.
In ancient times, and currently in some Orthodox jurisdictions, the Prayers for the Catechumens would take place just before the command to shut the doors. The remnants of these prayers are included in the Pre-Sanctified Liturgy celebrated on Wednesdays during Great Lent. Although some priests and communities have attempted to re-establish the rank of Catechumens within the Church today, this version of the Catechumenate has very little to do with the ancient practice. To give a simple example: The Prayers for the Catechumens are completed with the command that the “Catechumens depart! Let none of the Catechumens remain!” Yet, not only do the Catechumens remain, but non-Orthodox, and even non-Christians remain for the entire Divine Liturgy. In today’s Orthodox Church, all are welcome to experience the Mysteries of God!
The Symbol of Faith
Following the command to close the doors, the Symbol of Faith is recited by the faithful (Official Greek Orthodox Archdiocese English Version):
I believe in One God, Father Almighty, Creator 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 the Father before all ages; Light of Light, True God of True God, begotten not created, of one essence with the Father through Whom all things were made; Who for us men and for our salvation came down from heaven and was incarnate of the Holy Spirit and the Virgin Mary and became man; He was crucified for us under Pontius Pilate, and suffered and was buried; and He rose on the third day, according to the Scriptures; He ascended into heaven and is seated at the right hand of the Father; and He will come again with glory to judge the living and the dead; His Kingdom shall have no end; and in the Holy Spirit, the Lord, the Creator of life, Who proceeds from the Father, Who together with the Father and the Son is worshipped and glorified, Who spoke through the prophets.
In One, Holy, Catholic, and Apostolic Church, I confess one baptism for the forgiveness of sins. I look for the Resurrection of the dead, and the life of the age to come. Amen.
The Filioque Clause
Filioque is Latin for “and the Son,” and refers to the addition in Western Christianity to the Creed regarding the procession of the Holy Spirit (“And in the Holy Spirit, … Who proceeds from the Father and the Son”). It was first introduced at the Third Council of Toledo in 589, and although it was originally rejected by Pope Leo III (who had the original Creed engraved on tablets and placed at the Tomb of St. Peter, where they exist to this day), in 1014, the Filioque clause was officially inserted by Pope Benedict VIII into the Creed recited by the Western Churches – an addition that exists to this day.