Sunday School Religious Education Program
SUNDAY ADULT RELIGIOUS EDUCATION PROGRAM
GREEK ORTHODOX CATHEDRAL of the ANNUNCIATION
Atlanta, Georgia Fall 1996 - Spring 1997
THE MYSTERIES OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
LESSON INDEX
1. Class Description and Outline for the Year
2. Nature Of The Liturgy; Early Orthodox Christian Liturgy
3. New Testament Accounts of the Institution of the Eucharist
4. Which Came First, The Church Or The New Testament?
5. The Church: Household Of God, Body Of Christ
6. An Outline Of The Divine Liturgy
7. How the Liturgy Portrays the Divine Drama of the Life of Christ
8. The Church Building & Body; Vesting the Priest; Church Bells
9. Prothesis, Preparation Service, Birth Of Christ
10. Lay Participation In The Divine Liturgy
11. The Liturgy of the Word - Synaxis and Liturgy of the Catechumens
12. The Prayers For The Catechumens
13. The EUCHARIST (Thanksgiving) and Liturgy of the Faithful
14. Agiasmo Service: blessing of the waters
15. The Mysteria of Baptism and Chrismation
16. -19. Archdiocesan Statistics on Baptism, Marriage, divorce
21. Fasting, Observance of Lenten Periods
22. Funeral Services and Memorial Services
23. The Mystery of Confession, Penance
24. A Self-examination Guide for Confession
25. The Mystery of Holy Unction
26. Holy Week in the Orthodox Church
27. Private, Family, and Public Worship - Daily, Weekly, Yearly Cycles.
Vesper Service, Apodheipnon or Compline Service.
Midnight Vigil, The Prayer Hours - First, Third, Sixth, Ninth
Orthros or Matins (Morning Prayer) Service - Six Psalms
28. Artoklasia Service: blessing of the loaves 28.
29. The Ascension, The Holy Fathers 29.
30. Pentecost and The Mystery of Ordination 30.
Index2-23-97 JAK
SUNDAY ADULT RELIGIOUS EDUCATION PROGRAM
GREEK ORTHODOX CATHEDRAL of the ANNUNCIATION
ATLANTA, GEORGIA, September, 1996
THE MYSTERIES OF ORTHODOXY
WORSHIP IN THE ORTHODOX CHURCH
AND ITS IMPACT ON OUR DAILY LIVES
This class will cover all aspects of worship in our Church, including liturgical worship, as well as other avenues of worship, sacramental life of the Church and a discussion of historical perspectives and how the past has brought us to the present in terms of worship in the Church.
Particular emphasis will be placed on an in depth understanding of what is taking place in the various parts of Orthodox Worship and enhancing our participation in these services.
We will also explore the role that each of the Sacraments and services should play in our daily lives, and the overall impact on Orthodoxy in America today and in the future.
The class will conducted in a manner that encourages inter-active participation by all those present, so that we can reach a better understanding and learn from our shared knowledge and experiences. We will try to focus our efforts to meet everyone's needs and interests.
The class will be held from 10:00 am to 11:00 am each Sunday in Carlos Hall (alternate is Board Room on the lower level). The class leader is John Kalinoglou, 770-491-3322.
OUTLINE FOR THE YEAR
A general outline of the material to be covered this year follows. It includes the cycle of Orthodox worship established by the Fathers. It will be flexible according to your needs.
The PROSKOMIDE or Preparation Service for the Liturgy.
The Liturgy of the CATECHUMENS.
The Liturgy of the FAITHFUL.
The Sacrament of BAPTISM, Sacrament of CHRISM or CONFIRMATION.
The Sacrament of CONFESSION.
The Sacrament of HOLY UNCTION.
The Sacrament of MATRIMONY or MARRIAGE.
The Sacrament of ORDINATION.
Non-Sacramental Services -
Water Blessing, Paraklesis, Artoklasia, Funeral, Memorial.
Private, Family, and Public Worship -
The Daily, Weekly, and Yearly Cycle of Prayers and Services.
1. 9-15-96 JAK
SUNDAY ADULT RELIGIOUS EDUCATION PROGRAM
GREEK ORTHODOX CATHEDRAL of the ANNUNCIATION
ATLANTA, GEORGIA, September 15, 1996
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
LIVING THE LITURGY: How to get something out of Church on Sunday.
THE NATURE OF THE LITURGY
The liturgy is a series of personal prayers expressed collectively for the explicit purpose of effecting the sanctification of each and every member of the worshipping community. (Patrinacos 1974)
The name Liturgy (leitourgia__comes from laoV__people__and ergon_(work). It is the common name for denoting the principal religious service of all Christian Churches in which the Eucharist (euxaristia_or thanksgiving) is celebrated.
THE EARLY LITURGY
St. Justin (100-165) says, "everybody from the cities and villages , assembled together for the purpose of living the experience of their faith. The accounts of the Apostles about Christ were read together with the writings of the prophets relating to Christ as the Messiah. Then, the superior counseled the people and called on them to imitate the good deeds narrated just before. Then, all stood and offered prayers. After that, bread, wine, and water, were offered. The superior offered prayer and thanksgiving with all his might. And the people cried, Amen. Then everybody was given from the elements that were offered in Thanksgiving. Finally, those who were able made offerings in money which the superior would distribute to the needy."
St. Cyril of Jerusalem (315-386) taught that, "by communicating the Body and Blood of Christ we become of one body and one blood with Him, we become Christ-bearers because of His Body and His Blood being distributed to our own bodily members, and thus, according to the blessed Peter, we become participants of the divine nature."
2. 9-15-96 JAK
SUNDAY ADULT RELIGIOUS EDUCATION PROGRAM
GREEK ORTHODOX CATHEDRAL of the ANNUNCIATION
ATLANTA, GEORGIA, September 22, 1996
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
THE NEW TESTAMENT ACCOUNTS OF
THE INSTITUTION OF THE EUCHARIST
In the Gospel of St.Matthew (26: 26-28)
26 While they were eating, Jesus took a piece of bread, gave a prayer of thanks, broke it, and gave it to his disciples. "Take and eat it," He said; "this is my body."
27 Then He took a cup, gave thanks to God, and gave it to them. "Drink it, all of you," he said;
28 "this is my blood, which seals God's covenant, my blood poured out for many for the forgiveness of sins."
In the Gospel of St.Mark (14: 22-24)
22 While they were eating Jesus took a piece of bread, gave a prayer of thanks, broke it, and gave it to his disciples. "Take it," He said, "this is my body."
23 Then He took a cup, gave thanks to God, and handed it to them; and they all drank from it.
24 Jesus said, "This is my blood which is poured out for many, my blood which seals God's covenant."
In the Gospel of St. Luke (22: 17-20)
17 Then Jesus took a cup, gave thanks to God, and said, "Take this and share it among yourselves.
18 I tell you that from now on I will not drink this wine until the Kingdom of God comes."
19 Then he took a piece of bread, gave thanks to God, broke it, and gave it to them, saying, "This is my body which is given for you. Do this in memory of me."
20 In the same way, he gave them the cup after the supper saying, "This cup is God's new covenant sealed with my blood, which is poured out for you."
St. Paul in his first letter to the Corinthians (11: 23-29)
23 For I received from the Lord the teaching that I passed on to you: that the Lord Jesus, on the night he was betrayed, took a piece of bread,
24 gave thanks to God, broke it, and said, "This is my body, which is for you. Do this in memory of me."
25 In the same way after the supper he took the cup and said, "This cup is God's new covenant, sealed with my blood. Whenever you drink it, do so in memory of me."
26 This means that every time you eat this bread and drink from this cup you proclaim the Lord's death until he comes.
27 It follows that if anyone eats the Lord's bread or drinks from this cup in a way that dishonors him, he is guilty of sin against the Lord's body and blood.
28 So then, everyone should examine himself first, and then eat the bread and drink from the cup.
29 For if he does not recognize the meaning of the Lord's body when he eats the bread and drinks from the cup, he brings judgment on himself as he eats and drinks.
In the Gospel of St. John (6: 32-58) are Jesus' words as He taught in the synagogue in Capernaum
35 "I am the bread of life," Jesus told them. "He who comes to me will never be hungry; he who believes in me will never be thirsty."
36 Now, I told you that you have seen me but will not believe.
37 Everyone whom my Father gives me will come to me. I will never turn away anyone who comes to me,
38 because I have come down from heaven to do not my own will but the will of Him who sent me.
39 And it is the will of Him who sent me that I should not lose any of those he has given me, but that I should raise them all to life on the last day.
40 For what my Father wants is that all who see the Son and believe in him should have eternal life. And I will raise them to life on the last day."
47 "I am telling you the truth: He who believes has eternal life.
48 I am the bread of life."
53 Jesus said to them, "I am telling you the truth: If you do not eat the flesh of the Son of Man and drink his blood, you will not have life in yourselves.
54 Whoever eats my flesh and drinks my blood has eternal life, and I will raise him to life on the last day.
55 For my flesh is the real food; my blood is the real drink.
56 Whoever eats my flesh and drinks my blood lives in me, and I live in him.
57 The living Father sent me, and because of Him I live also. In the same way whoever eats me will live because of me."
56 This, then, is the bread that came down from heaven; ... The one who eats this bread will live forever."
3. 9-22-96 JAK
SUNDAY ADULT RELIGIOUS EDUCATION PROGRAM
GREEK ORTHODOX CATHEDRAL of the ANNUNCIATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
ATLANTA, GEORGIA, October 13, 1996
WHICH CAME FIRST,
THE CHURCH OR THE NEW TESTAMENT?
Biblically and historically, there is no doubt that, as it was established by Christ, the Church came first and then the Church eventually gave birth to the New Testament.
EARLY "SCRIPTURE"
At first, the church relied on the eyewitness accounts as part of an oral tradition. There were also some pre-gospel documents (written tradition) that are subsequently mentioned or quoted in the New Testament. Most churches had access to only a few Apostolic writings, and some had none at all.
Saint Paul's First Letter to Timothy, Chapter 6 - False Teaching
2 You must teach and preach these things.
3 Whoever teaches a different doctrine and does not agree with the true words of our Lord Jesus Christ and with the teaching of our religion
4 is swollen with pride and knows nothing.
Saint Paul's Second Letter to Timothy, Chapter 3 - Last Instructions
16 Every scripture inspired by God is also useful for teaching the truth, rebuking error, correcting faults, and giving instruction for right living, 17 so that the person who serves God may be fully qualified and equipped to do every kind of good deed.
Later, under the guidance of the Holy Spirit, the Apostles wrote in order to preserve and consolidate written and oral tradition. The four Gospels were written from thirty to sixty years after the Resurrection.
Saint Luke introduces his Gospel saying in Chapter 1:
1 Dear Theophilus: Many people have done their best to write a report of the things that have taken place among us.
2 They wrote what we have been told by those who saw these things from the beginning and who proclaimed the message.
3 And so, Your Excellency, because I have carefully studied all these matters from their beginning, I thought it would be good to write an orderly account for you.
4 I do this so that you will know the full truth about everything which you have been taught.
THE "NEW TESTAMENT"
The term "New Testament" was first used by Tertullian about A.D. 200. The first Council which clearly listed the canonical books of the present Old and New Testaments (except for the Apocalypse of St. John) was the Council of Laodicea which met in Asia Minor about A.D. 363. The first complete listing of the Books of the New Testament as we know it today, did not appear until 300 years after the Resurrection of Christ, by Saint Athanasius in his Paschal Letter in A.D. 367.
The oldest complete manuscript in existence today is the fourth century Codex Sinaiticus from the great Orthodox Monastery of St. Catherine on Mount Sinai.
Clearly, the New Testament was produced by God speaking His Word through the collective effort of the Body of Christ, the Church, during the first four centuries of Christianity. "It is wrong to consider the Bible as being self-sufficient and self-interpreting. The Bible is meant to be read and understood by the illumination of God's Holy Spirit within the life of the Church." (Bernstein, 1996)
THE CHURCH AS THE BODY OF CHRIST
Saint Paul's Letter to the Ephesians, Chapter 1 -
22 God put all things under Christ's feet and gave Him to the church as supreme Lord over all things.
23 The church is Christ's body, the completion of Him who completes all things everywhere.
Saint Paul's Letter to the Ephesians, Chapter 2 - One in Christ
19 ...You are now fellow citizens with God's people and members of the family of God.
20 You, too, are built upon the foundation laid by the apostles and prophets, the cornerstone being Christ Jesus himself.
21 He is the one who holds the whole building together and makes it grow into a sacred temple dedicated to the Lord.
22 In union with him you too are being built together with all the others into a place where God lives through His Spirit.
Saint Paul's Letter to the Ephesians, Chapter 3 -
10 ... in order that at the present time, by means of the church, the angelic rulers and powers in the heavenly world might learn of His wisdom in all its different forms.
Saint Paul's Letter to the Ephesians, Chapter 4 - The Unity of the Body
4 There is one body and one Spirit, just as there is one hope to which God has called you.
5 There is one Lord, one faith, one baptism; 6 there is one God and Father of all mankind, who is Lord of all, works through all, and is in all.
11 It was He (Christ) who "gave gifts to mankind"; He appointed some to be apostles, others to be prophets, others to be evangelists, others to be pastors and teachers.
12 He did this to prepare all God's people for the work of Christian service, in order to build up the body of Christ.
13 And so we shall all come together to the oneness in our faith ....
Saint Paul's First Letter to the Corinthians, Chapter 12 - Gifts from the Holy Spirit
25 And so there is no division in the body, but all its different parts have the same concern for one another.
26 If one part of the body suffers, all the other parts suffer with it; if one part is praised, all the other parts share its happiness.
27 All of you are the body of Christ, and each one is a part of it.
28 In the church God has put all in place:
A final quote from Father A. James Bernstein: "I would encourage you to find out more about the historic Church which produced the New Testament, preserved it, and selected those books which would be part of its canon. Every Christian owes it to himself or herself to discover the Orthodox Christian Church and to understand its vital role in proclaiming God's Word to our own generation."
4. 10-13-96 JAK
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
October 1996
The Church: HOUSEHOLD OF GOD, BODY OF CHRIST
"I believe ... In One, Holy, Catholic and Apostolic Church."
The Church is the communion of the faithful gathered together by the Holy Spirit, indivisibly united in the same faith, worship and obedience to Christ. The Church is, and is called a divinely-instituted and divinely-sustained spiritual organism, the Kingdom of God, and the Kingdom of Heaven upon earth, the Pillar and Ground of truth, the Treasury of Divine Grace, the Ark of Salvation for sinful man. This is why Christ said, "Repent: for the Kingdom of heaven is at hand." in Matthew (4,17).
Both the Prophet Isaiah and the Prophet Daniel foresaw and prophesied the Church, as God's Kingdom on earth. (Frangopoulos, p188.)
The Church is a spiritual, mystical and divine body with its head, the Lord Jesus Christ. Saint Paul writes, "Christ is the head of the church: and he is the Savior of the body." in his letter to the Ephesians (5,23).
Saint Athanasius the Great declares, "The Church is the throne of Christ, for He rests in her. It shall be, they say, that the Church of Christ shall shine most brilliantly and illumine all under the heavens and shall remain continuously like the sun and the moon." And, Saint John Chrysostom teaches us, "Do not draw away from the Church. There is nothing stronger than the Church. She is higher than the heavens, she is broader than the earth. She never grows old, but always flourishes."
The One, Holy, Catholic and Apostolic Church has preserved the divine teaching of Christ unadulterated, genuine and whole. She has preserved and continues to preserve the Holy Apostolic Tradition - that which the Apostles taught and transmitted and which was preserved by the God-bearing Holy Fathers - that which was "always, everywhere and by all believed."
Orthodoxy is the Church which possesses Christianity in its original form - her worship is unadulterated and genuine, and her teaching unchanged.
The CHURCH consists of:
1. People, Laity, Laos.
2. The Clergy - Bishops, Priests, Deacons.
3. Christ, God, Holy Spirit.
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Both the MATERIAL and visible,
Body. The Church militant. Perceptible elements used in Mysteria - water, wine, oil,...
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and the SPIRITUAL and invisible:
Soul. The Church triumphant. The Divine Grace of God, spiritual and supernatural.
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5. 10-20-96 JAK
SUNDAY ADULT RELIGIOUS EDUCATION PROGRAM
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
AN OUTLINE OF THE DIVINE LITURGY
The Service of Preparation - Proskomide (bringing forth the gifts)
1. Priest's Prayers of Praparation (Kairos)
2. Priest's Vesting
3. Preparation of the Gifts
a. Cutting the Pieces from the Offering Bread (Prosphron)
b. Commemorations of Saints and the Faithful (living and dead)
c. Covering of the Gifts
d. A Prayer of Blessing
The Liturgy of the Word (Synaxis) - Liturgy of the Catechumens
1. Doxological Invocation
2. Great Litany - Petitions of Peace (Eirinika)
3. Antiphons - 1st, 2nd, 3rd, separated by brief petitions
4. Small Entrance
5. Trisagion
6. Biblical Readings
7. Sermon
The Eucharist (Eucharistia = Thanksgiving) - Liturgy of the Faithful
1. Cherubic Hymn and Great Entrance
2. Petitions, Confession of Faith
3. Kiss of Peace
4. The Creed
5. Offering of the Gifts (Anaphora - The Great Eucharistic Prayer)
a. Thanksgiving
b. Trisagion ("Holy, Holy, Holy, Lord Sabaoth")
c. Words of Institution, Remembrance
d. Offering of the Gifts
e. Epiklesis - Prayer of Consecration
f. Commemorations
6. Petitions and the Lord's Prayer
7. Bowing of the Head
8. Preparation of the Consecrated Gifts and Holy Communion
9. Benediction, Hymns and Prayers of Thanksgiving
10. The Dismissal
6. 11-03-96 JAK
SUNDAY ADULT RELIGIOUS EDUCATION PROGRAM
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
How the Liturgy Portrays
THE DIVINE DRAMA OF THE LIFE OF CHRIST
The Prothesis represents the birth of Christ, hidden away from general notice, during which the Bread and Wine are prepared.
The Little Entrance with the Gospel reminds us of the beginning of Christ's public ministry and the first reason why the Lord came into the world, which was to teach humanity the Truth of God.
The Scripture Readings and Sermon symbolize Christ, who through the readers of the Epistle and the Gospel and the preacher, teaches us His great truths.
The Great Entrance with the Holy Gifts stands for the second reason why Christ came into the world: that is, to die for us upon the Cross. This is indicated by repetition of the words of the penitent thief, slightly modified: "Remember us all when thou comest into thy Kingdom ..." during the Great Entrance.
The Words of Institution of the Sacrament are a reminder of the Last Supper.
The Consecration of the Gifts is our presence at the Crucifixion when Jesus offered His Body and Blood for all mankind upon the Cross.
As we celebrate the Liturgy, the living Christ comes into out midst. We acknowledge Him as our God and Savior.
The Holy Communion is our sharing in the new life of the Resurrected Lord. The coming forth of the chalice from the Royal Gates parallels the coming forth of the Risen Lord from the tomb.
The Return of the Gifts to the Prothesis symbolizes the Ascension of our Lord and His return to the right hand of the Father.
7. 11-10-96 JAK
SUNDAY ADULT RELIGIOUS EDUCATION PROGRAM
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
THE CHURCH BUILDING & THE BODY OF THE CHURCH
The Church Building is representative of the whole universe from a Christian perspective.
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1. The Narthex. 2. The Nave or Church Proper. 3. The Sanctuary or Altar.
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1. The Catechumens. 2. The Faithful. 3. The Clergy.
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PREPARATION AND VESTING OF THE PRIEST
As he enters the church the Priest says special prayers in front of the Iconostasion (Icon screen), pays his respects to each of the Holy Icons by kissing them, and goes into the Sanctuary.
Upon entering the Iero or Holy place (sanctuary) via the North door (with Archangel Michael on it) the Priest wears his vestments as follows:
1. The Sticharion (inner robe) - Signifies purity of heart.
2. The Epitrachelion (stole) - Signifies the outpouring of Grace from Above, and also the Cross carried by our Lord on his shoulders.
3. The Zoni (belt) - Shows readiness for service, and the strength received from the Holy Spirit.
4. The Epimanika (cuffs) - Symbolize the creativeness and omnipotence of God.
5. The Phelonion (cape or chasuble) - Signifies Jesus' crimson Robe.
After vesting the Priest washes his hands to signify his cleanliness.
The Priest as he is vesting and reciting the prayers "is transformed into the image of Christ, who is the Celebrant, the High Priest" of the Liturgy.
RINGING OF CHURCH BELLS
The ringing Church bell invites all to gather for worship - to glorify God for His majesty, goodness, and love.
The bell symbolizes God's universal call to salvation for God "desires all to be saved and to come to the knowledge of the truth" (1 Tim. 2:4).
8. 11-10-96 JAK
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
PROTHESIS, PREPARATION SERVICE, BIRTH OF CHRIST
The Prothesis or Proskomidi represents the birth of Christ during which the Bread and Wine are prepared for the Divine Liturgy. It is hidden from general view to the left of the Altar Table and takes place during Orthros or Matins (morning prayer).
This preparation of the bread and wine is also called the Liturgy of Oblation. In the first Christian centuries, it was performed publicly after the Liturgy of the Catechumens and before the Liturgy of the Faithful. The people brought the gifts of bread and wine and the deacon(s) presented them to the celebrating priest.
(1) The Archangels and Bodiless Powers; (2) St. John the Baptist and the Prophets;
(3) the Apostles; (4) the Holy Fathers and Prelates; (5) the Holy Martyrs;
(6) the Holy, God-bearing Fathers and Mothers;
(7) the wonder-working and unmercenary Doctors (Sts. Anargyroi);
(8) Sts. Joachim and Anna; and (9) St. John Chrysostom or St. Basil the Great.
9. 11-17-96 JAK
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
LAY PARTICIPATION IN THE DIVINE LITURGY
The Priestly power through which Christ acts is necessary to the sacrament, but the Priest may not function without the other members of the Body of Christ - the Laity. Their prayers, thanksgiving and offerings are an essential aid and support. "In order to be truly the People of God, in order to share fully in the experience of God's presence, in order to both 'give their share' and 'get something out of it' there is need for the laity to participate activily in the Divine Liturgy." (Harakas 1974, p.50)
1. Receiving Holy Communion. Sharing in the Mystery of the Body and Blood of Christ is the deepest, most real way of participation - but only if properly prepared.
2. Being the Church. As our affirmation that we are the people of God, the Orthodox Christian goes to Church both to be with and to be the Church of God.
3. Sharing in the Symbolism. Sharing in the re-enactment of the Life of Christ (the Divine Drama) which is taking place in the Church building that is representative of the whole universe, from an Orthodox Christian perspective.
4. Responding to the Dialogues and Bidings. The dialogues and bidings of the Liturgy make up a substantial part of the service and call out for our participation - for personal prayer, to receive blessing, and to give forgiveness.
5. Singing the Hymns. In earlier times there were no choirs, and the people sang all the hymns. It is both a right granted by Holy Tradition, and a responsibility of the worshipping Orthodox Christian to join in the singing of the hymns and responses.
6. Reciting the Creed and the Lord's Prayer. Both are essential elements that should be recited by all those present - clergy, choir, and worshippers.
7. Using our body to Worship. "Let us raise up our hearts unto the Lord," "Let us bow our heads unto the Lord." More examples are reverencing the icons, kneeling, making genuflections (metanoies), bowing, and making the sign of the cross. The traditional absence of pews was designed to permit movement, activity during Liturgy.
8. Listening to the Readings and Sermon. These instructional parts of the Liturgy teach us the Divine Truths which enlighten our minds toward Christian living.
9. Using the units of Divine Drama. We do this to make ourselves more aware of our role during each part of the service, so that we not only "know what is going on," but also that we are helping it happen.
10. Praying the Liturgy. The Liturgy is an act of worship that assumes that the people are an activily praying body of worshippers. We are invited to pray for "travelers; the sick and suffering; for captives and their salvation." One of the best ways to focus our prayers is to join with the Priest in reading the inaudible prayers.
10. 11-17-96 JAK
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
THE LITURGY OF THE WORD - SYNAXIS
Synaxis (gathering of the people) and Liturgy of the Catechumens
The Synaxis is the gathering of the people to hear the Word of God in the Scripture and the Sermon. The origins of this service go back to the days of Jesus worship at many Synagogues. The services consisted of prayers, reading of Scripture, and an homily.
Saint Luke describes it as follows (Luke 4:16-21):
16 Then Jesus went to Nazareth, where he had been brought up, and on the Sabbath he went as usual to the synagogue. He stood up to read the Scriptures
17 and was handed the book of the Prophet Isaiah. He unrolled the scroll and found the place where it is written,
18 "The Spirit of the Lord is upon me, because he has chosen me to bring good news to the poor. He has sent me to proclaim liberty to the captives and recovery of sight to the blind, to set free the oppressed
19 and announce that the time has come when the Lord will save his people."
20 Jesus rolled up the scroll, gave it back to the attendant, and sat down. All the people in the Synagogue had their eyes fixed on him,
21 as he said to them, "This passage of scripture has come true today, as you heard it being read."
Later in this Gospel, Saint Luke reports (Luke 4:43-44):
43 But [Jesus] said to them, I must preach the Good News of the Kingdom of God in other towns also, because that is what God sent me to do.
44 So He preached in the synagogues throughout the country.
1. Doxological Invocation - "Blessed is the Kingdom"
A confessional praise of the Kingdom of the Holy Trinity. We respond with Amen (let it be so) and acknowledge and glorify the Triune God and his Kingdom manifested in the Liturgy. We confess that we are citizens of this Kingdom sharing in all its blessings and righteousness.
2. Great Litany - Petitions of Peace (Eirinika)
Nine petitions asking God for His spiritual and material blessings.
(1) For peace and salvation from the Lord.
(2) For peace in the world, stability of the Church, and union of all.
(3) For this church and those that come with faith, reverence, love and respect.
(4) For our spiritual leaders (Bishops, Priests, Deacons) and all the people.
(5) For our temporal rulers and all the people under their jurisdiction.
(6) For our city, and for every city and land, and the faithful that dwell in them.
(7) For seasonable weather, abundant harvests, and peaceful times.
(8) For those that travel, are sick and suffer, for captives, for their salvation.
(9) For our deliverance from trouble, anger, danger, and necessity
3. The Antiphons - Three Antiphons, separated by brief petitions
(1) By the intercessions of the Theotokos, O Saviour, save us. - "Tes Presvies ..." is sung three times.
(2) Save us, O Son of God, who has risen from the dead, save us who sing to thee: Alleluia (Hebrew for 'praise be unto God'). - "Soson Imas ..." is sung twice.
(3) Only Begotten Son - "O Monogenis Ios ..." a very ancient hymn proclaiming the Church's doctrine of Christ.
4. The Small Entrance - Procession of the Holy Gospel Book
Symbolizes the coming of Christ among the people, and His teaching ministry represented by the wisdom of the Gospels. After the small entrance we sing:
(1) "Save us, O Son of God, who has risen from the dead, save us who sing to thee: Alleluia (Hebrew for 'praise be unto God')." - "Soson Imas ..."
(2) The Dismissal Hymn - Apolitikion
(3) The Hymn of the day
(4) "Remember O Lord ..." - "Mnisthiti Kirie os agathos ..." if there is a memorial service.
(5) The Collect - Kontakion
The Apolitikia and Kontakia are about the resurrection and/or are related to the feast being celebrated or to the patron Saint of the local Church.
5. The Trisagion Hymn -
"Holy God, Holy and Mighty, Holy and Immortal." The thrice Holy hymn, a very ancient Trinitarian hymn, is based on Isaiah's vision of God sitting on His throne of glory and surrounded by angelic beings, singing "Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory." (Isaiah 6:5)
Isaiah experienced deeply his own sinfulness, and was then cleansed as an angel touched his lips with a burning coal. We should strive to have a similar experience of awe as we experience the holiness and glory of the Lord as we sing the Trisagion with the angels.
6. Biblical Readings -
The readings of God's Word in the New Testament are taken from the book of Acts or the Epistles, and from the four Gospels. The readings remind us of our obligation to learn the scriptures and to practice their commandments and instructions. Before and after the reading of the Gospel we sing: "Glory to You, O Lord, glory to You!"
7. The Sermon -
The sermon is an integral part of the reading of the biblical lessons and should reflect the truth and power of God's Word. Bishop Augoustinos describes the history of preaching in the early Church, "Not one Church was established without sacred preaching, and no Church thrived or multiplied its membership without preaching."
The sermon belongs after the reading of God's Word, otherwise the Liturgy of the Word remains incomplete. "The value and power of a crucial liturgical tradition is lost by neglect and by unhelpful accommodation." (Stylianopoulos 1987, p.20)
11. 11-24-96 JAK
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
THE PRAYERS FOR THE CATECHUMENS
The Catechumens in the early Church were not considered to be sufficiently instructed to look upon the Holy Mysteries without incurring the danger of misunderstanding them. They were asked to leave at the end of the Liturgy of the Word after the specific petitions and prayers for the Catechumens. While not currently heard in our Liturgy, these prayers remind us of the special commitment the faithful, baptized Orthodox Christians, bear by virtue of their baptism. They also remind us of St. Paul's words: "For by grace you have been saved through faith; ... this is not your own doing, it is the gift of God." (Eph. 2:8)
The Litany of the Catechumens:
DEACON. Pray you unto the Lord, you Catechumens.
Choir. Lord, have mercy.
DEACON. You faithful, pray you unto the Lord for the Catechumens; that the Lord will have mercy upon them.
Choir. Lord, have mercy.
DEACON. That he will teach them the word of truth.
Choir. Lord, have mercy.
DEACON. That he will reveal to them the gospel of righteousness.
Choir. Lord, have mercy.
DEACON. That he will unite them with his Holy Catholic and Apostolic Church.
Choir. Lord, have mercy.
DEACON. Save them, have mercy upon them, succour them, and keep them, O God, by thy grace.
Choir. Lord, have mercy.
DEACON. Bow your heads unto the Lord, you Catechumens.
Choir. To thee, O Lord.
The Prayer for the Catechumens:
Priest (silently). O Lord our God, who dwells on high, and does regard the humble of heart; who has sent forth as the salvation of the race of men thine Only-begotten Son of God, our Lord Jesus Christ: Look down upon thy servants the Catechumens, who have bowed their heads before thee. Grant them in due season the laver of regeneration, remission of sins, and the robe of incorruption. Unite them unto thy Holy Catholic and Apostolic Church, and number them with thy chosen flock.
PRIEST. That with us they may magnify thine all-honorable and majestic Name, of the Father, and of the Son, and of the Holy Spirit, now, and ever, and unto ages of ages.
Choir. Amen.
DEACON. Depart, all you Catechumens, depart. Depart, all you Catechumens: let no Catechumen remain: but let us who are in the faith again, yet again, in peace pray unto the Lord.
Choir. Lord, have mercy.
12. 12-01-96 JAK
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
EUCHARIST - LITURGY OF THE FAITHFUL
Eucharistia (thanksgiving) - Liturgy of the Faithful
In the Eucharist, Liturgy of the Faithful, Christ comes to us as the Archpriest who has once for all offered Himself on the Cross for the redemption of the world. The solemnity of the Eucharist lies in reliving of the awesome sacrifice of Christ by which He conquered the powers of sin, death and Satan. The Eucharist also celebrates the resurrection of Christ and the joy of the new creation. It is both solemn and joyous to feel the presence of our Savior in our midst, with whom we are united through Holy Communion.
1. Cherubic Hymn and Great Entrance
The priest unfolds the Antiminsion (instead of the table) on the Holy Table. The choir sings: "We, who mystically represent the Cherubim, sing the Thrice-holy Hymn to the life -giving Trinity. Let us put away all worldly care, so that we may receive the King of all" ... "invisibly escorted by the Angelic Hosts, Alleluia."
While the Cherubic hymn is being sung, the priest offers a stirring personal prayer to the Lord of all, .... The priest humbly asks for the Lord's forgiveness and empowerment to stand before the Holy Table and offer the Eucharist. He acknowledges that Christ Himself is the true celebrant of the Eucharist.
The priest then censes the Holy Table, the Prothesis Table, the icons of the iconostas, and all the people while reciting the 51st Psalm about God's mercy, forgiveness, and renewal. Then, he kisses the Altar Table and bows to the people asking forgiveness.
When the Great Entrance takes place, Christ is bearing His Cross for us, in our mind's eye. We are part of the crowd on the via Dolorosa, the "way of sorrows" which Christ traveled as He went to his crucifixion. We deliberately "put away all worldly care." We open our hearts that "we may receive the King of all" as He comes into our world to die for us. What would you have felt in your heart if you had been there then? (Harakas, 1974, p.95)
During the Great Entrance, the priest chants: "May the Lord, our God, remember all of us in His kingdom, now and forever and unto the ages of ages."
2. Petitions, Confession of Faith
The Completing Petitions ( Plerotika) begin with the first petition: "Let us complete our prayer to the Lord." These prayers are requests for God's guidance and protection in life, His forgiveness and peace, His material and spiritual blessings, until the coming of the Kingdom. These petitions end with a mystical prayer to God Almighty, who alone is holy, to accept the gifts and spiritual sacrifices of the Priests and the lay faithful.
3. Kiss of Peace
The Kiss of Peace is signaled by the priest's call: "Let us love one another that with one mind we may confess." These words echo Christ's command in John 13:
34 And now I give you a new commandment: love one another. As I have loved you, so you must love one another.
35 If you have love for one another, then everyone will know that you are my disciples.
Another instruction by Christ is in Matthew, Chapter 5:
23 So if you are about to offer your gift to God at the altar and there you remember that your brother has something against you,
24 leave your gift there in front of the altar, go at once and make peace with your brother, and then come back and offer your gift to God.
Saint Paul instructs us in his Epistle to the Romans, Chapter 16:
16 Greet one another with a brotherly kiss.
He gives the same instruction in his First Epistle to the Corinthians, Chapter 16:
20 All the brothers here send greetings. Greet one another with a brotherly kiss.
4. The Confession of Faith - the Creed
The preceding call for mutual love is followed by a call to confess the Holy Trinity, "Father, Son, and Holy Spirit, Trinity one in essence and inseparable." The Nicene Creed is a confession of the Orthodox Christian Faith centered on the Holy Trinity. It is a prayer, a living testimony to the truth of the Faith, and we recite it as a personal commitment to that truth to be fulfilled in our daily lives.
We believe in one God the Father, Creator of heaven and earth, and of all things visible and invisible.
We believe in one Lord Jesus Christ, the Son of God, true God, incarnate, crucified under Pontius Pilate, risen, ascended, glorified, and One who will return in glory at the time of the final resurrection.
We also believe in the Holy Spirit, the Lord and Giver of life, who inspired the prophets and apostles, who is present in the One Holy, Catholic, and Apostolic Church, and whose grace we receive at baptism.
After confessing the essence of our faith, we prepare for the offering or Anaphora. The Lord invites us to enter the upper room and gather with the apostles around His table of love for the mystery of the Eucharist.
5. Offering of the Gifts (Anaphora - The Great Eucharistic Prayer)
a. Thanksgiving - We thank God the Father for His nature and greatness, His creative and redeeming work, as well as His material and spiritual blessings, including the Liturgy being celebrated.
b. Trisagion ("Holy, Holy, Holy, Lord Sabaoth, heaven and earth are filled with Your glory.") - We sing the victory hymn in glorification of God.
c. Words of Institution, Remembrance - We remember the night of Christ's holy passion and the Last Supper, and we also hear Christ's words by which He established the Eucharist.
d. Offering of the Gifts - The bread and wine are lifted as an offering to God with the words, "We offer to You these gifts from your own gifts in all and for all;," and we follow with the singing of "Se Imnoumen" (We Praise You).
e. Epiklesis - Prayer of Consecration - The celebrant invokes God to: "Send down Your Holy Spirit upon us and upon these gifts," that they may become the body and blood of Christ by the power of the Spirit.
f. Commemorations - In the long ending of the Eucharistic Prayer: we commemorate the communion of the glorified Saints, especially the Theotokos to whom a special hymn of praise is chanted; we also commemorate the living members of the Church, especially the hierarchs, the civil authorities, those who are suffering or in need, those who do good works or serve in God's vineyard, and also the entire Church and the whole world on behalf of which the Liturgy is universally offered.
The Eucharistic prayer brings us into the context of the Last Supper. We re-live, spiritually and mystically, the last Supper of Christ in which He is our Lord and Master and we are the disciple partaking of the table of love.
6. Petitions and the Lord's Prayer
This is the final set of petitions for the purpose of preparing the Priest and the faithful to receive Holy Communion. The petitions end with an introduction to the Lord's Prayer. We then pray to "Our Father ..." together using the words given to us by Christ as contained in Matthew 6:9 and in Luke chapter 11:
1 One day Jesus was praying in a certain place. When he had finished, one of his disciples said to him, "Lord, teach us to pray, just as John taught his disciples."
2 Jesus said to them, "When you pray, say this: 'Father: ..."
9 "And so I say to you: Ask, and you will receive; seek, and you will find; knock and the door will be opened to you.
13 "As bad as you are, you know how to give good things to your children. How much more, then, will the Father in heaven give the Holy Spirit to those who ask him!"
7. Bowing of the Head
After the Lord's Prayer, the Priest blesses the Congregation who bow their heads while he recites (often silently) the prayer of commitment: "We give thanks unto thee, O King invisible, Who by thy boundless power ..."
8. Preparation of the Consecrated Gifts and Holy Communion
The Priest raises the Consecrated Host and calls for our attention, saying "Let us attend. Holy things unto the holy." And we respond with "One is Holy, One is Lord, Jesus Christ, to the glory of God the Father. Amen."
The choir sings the Communion anthem "Praise ye the Lord from the Heavens. Alleluia." three times. Meanwhile, the Priest divides the Consecrated Host into four and places the 1st Quarter into the Chalice and adds the Zeon (hot water).
The Priest recites the Communion prayers, then eats from the 2nd quarter and drinks from the Holy Chalice. We also should be reading the Communion prayers at this time.
The Priest places the remaining portions of the Host into the Chalice, and recites an exultant praise of the Resurrection and a prayer of thanksgiving while covering the Chalice and Diskarion with the veils. He turns toward the congregation with the Chalice, and elevating it, invites the Faithful to come and receive by saying: "With fear of God, with faith and love come forth."
While administering Holy Communion to the faithful, the Priest repeats: The servant of God (name) partakes of the precious and All-Holy Body and Blood of Lord and God and Saviour Jesus Christ unto the remission of sins and unto life everlasting."
After all have received, the Priest raises the Chalice and says: "O God, save Thy people and bless Thine inheritance." And the choir responds with: "We have seen the true Light, we have received the Heavenly Spirit, we have found the true Faith, worshipping the undivided Trinity, Who hath saved us," while the Priest enters the Sanctuary and places the Chalice on the Altar.
The faithful who received, return to their places and read from the personal Prayers of Thanksgiving after Receiving Holy Communion (page 55 in the Liturgy Book).
9. Benediction, Hymns and Prayers of Thanksgiving
Taking the Holy Gifts in his hands, the Priest says silently: "Be thou exalted, O God , above the Heavens and Thy Glory above all earth. Blessed is our God." and turning to face the congregation he chants aloud the continuation: "Always, now and ever, and unto the ages of ages." With the response: "Amen."
The Priest now takes the Holy Chalice and the Diskarion back to the Prothesis preparation table and returns to the Altar Table proclaiming:
"Stand aright! Having partaken of the divine, holy and immaculate, immortal, heavenly, life-giving and awesome Mysteries of Christ, let us worthily give thanks to the Lord.
"Help us, save us; have mercy on us; and keep us, O God, by Thy Grace.
"Having prayed that the whole day may be perfectly, holy, peaceful and sinless, let us entrust ourselves and each other, and all our life to Christ our God."
The Priest refolds the Antiminsion and making the sign of the Cross over it with the Golden Book of the Gospels, he places it on the Antiminsion chanting:
"For thou art our sanctification, and unto Thee we ascribe glory; to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages." Amen.
The Priest exits the Sanctuary saying: "Let us go forth in peace; let us pray to the Lord." The choir responds with "Kyrie eleison" (three times) and "Bless, Master." He stands before the icon of Christ and recites the Prayer behind the Amvon (Pulpit) aloud: "O Lord, who blesses those who bless Thee, and sanctifies those who put their trust in Thee: save Thy people and bless Thine inheritance: ..."
The choir responds with "Amen" and three times sings: "May the name of the Lord be blessed henceforth and forever-more."
The Priest now goes before the Prothesis and says inaudibly: "O Christ our God, Who art Thyself the fulfillment of the Law and the Prophets, Who did fulfill all the dispensation of the Father: fill our hearts with joy and gladness, always, now and ever, and unto the ages of ages. Amen."
Returning to the Royal Doors the Priest says aloud: "Let us pray to the Lord." And the choir responds with "Lord, have Mercy."
10. The Dismissal and Closing Prayer
Exiting the Sanctuary again, the Priest blesses the congregation saying: "May the blessing of the Lord and His mercy come upon you, ..." followed by: "Glory to The, O God our hope, glory to Thee. May Christ, our true God, who rose from the dead, have mercy upon us, through the intercessions ..." The choir responds with: "Protect O Lord, unto many years him who blesses us and brings us Thy grace."
Then, the Priest closes with: "Through the prayers of our Holy Fathers, O Lord Jesus Christ, our God, have mercy upon us and save us." The choir responds: "Amen."
The Priest gives the final blessing: "May the Holy Trinity bless you and protect you."
As the Priest distributes the Antidoron to the congregation, he says to each: "The blessing of the Lord and His mercy be upon you."
After the congregation departs, the Priest, while reciting the appropriate prayers, goes to the Prothesis and consumes the contents of the Holy Chalice and then he removes his vestments.
13. 12-15-96 JAK
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
The Great Blessing of the Waters of Epiphany
Traditionally, the Feast of Epiphany is celebrated with a Blessing of the Waters in the Church the evening before with the Grand Compline and Matins, and again after the Liturgy on the day of Epiphany, January sixth. In ancient times the service on the eve was intended for the Catechumens who were prepared to receive baptism, and were then baptized. The service after the Liturgy, now often performed outdoors at lakes, rivers, wells and springs, was instituted to emulate the practice of the Christians of Jerusalem who went to the river Jordan to pray and celebrate the festival.
At the end of the Liturgy, after the prayer behind the Ambvon, "O Lord, who blesses those who bless thee. ...," we all go forth to the Font preceded by the candle bearers and the Deacon and Priest bearing the book of the Holy Gospels and the censer singing the Hymn of Sophronius, Patriarch of Jerusalem:
The voice of the Lord upon the waters cries aloud saying: 'Come, ye all, and receive the Spirit of Wisdom, the Spirit of understanding, the Spirit of the fear of God, from Christ who is made manifest."
Today the nature of the waters is sanctified; ....
The Hymns are followed by the readings from the Prophecy of Isaiah who foretold of the coming of the Savior. Following are some excerpts:
... Say to them that are of a fearful heart, "Be strong, fear not: behold, your God will come ...; He will come and save you." Then the eyes of the blind shall be opened, and the ears of the deaf unstopped. Then shall the lame man leap like a hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. ...
The second reading from the Prophecy of Isaiah continues:
... Seek ye the Lord while he may be found, call ye upon him while He is near: let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon.
Then the reading from Saint Paul's First Epistle to the Corinthians (10:1-4):
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and all were baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did drink the same spiritual drink; for they drank of that spiritual Rock that followed them; and that Rock was Christ.
And now the Lesson from the Holy Gospel of Mark (1:9-11):
And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. And straightway coming up out of the water, He saw the heavens opened, and the Spirit lake a dove descending upon Him: and there came a voice from heaven, saying, Thou art My beloved Son, in whom I am well pleased.
The Choir responds: Glory to thee, O Lord; glory to thee.
The Gospel reading is followed by the Litany of Peace which includes petitions that refer to the Blessing of the Waters and give us specific instructions on the purpose and uses of the Holy Water - Agiasmo:
For this water, that it may be sanctified by the power and the energy and the descent of the Holy Spirit, let us pray to the Lord.
For the coming down upon these waters of the cleansing energy of the Superessential Trinity, let us pray to the Lord.
For the granting of grace and redemption, and the blessing of the river Jordan, let us pray to the Lord.
For our enlightenment by the light of knowledge and piety, through the descent of the Holy Spirit, let us pray to the Lord.
For these waters, that they may be a gift of sanctification, a ransom for sins, a healing of body and soul according to every need, let us pray to the Lord.
For these waters, that they may be waters which spring up to everlasting life, let us pray to the Lord.
For these waters, that they may serve to the averting of every machination of our enemies, both visible and invisible, let us pray to the Lord.
For those who draw from this water and take it for the sanctification of their homes, let us pray to the Lord.
For this water, that it may be for the cleansing of souls and bodies to all those drawing from it in faith and partaking from these waters, by the invisible manifestation of the Holy Spirit, let us pray to the Lord.
After several prayers, the Priest makes the sign of the Cross in the water three times asking:
Therefore, O King who lovest mankind, do thou Thyself be present now as then through the descent of Thy Holy Spirit, and sanctify this water. Followed by:
And confer upon it the grace of redemption, the blessing of the Jordan. Make it a source of incorruption, a gift of sanctification, a remission of sins, a protection against disease, a destruction to demons, inaccessible to the adverse powers and filled with angelic strength: that all who draw from it and partake of it may have it for the cleansing of their soul and body, for the healing of their passions, for the sanctification of their dwellings, and for every purpose that is expedient. ....
Do Thou Thyself, O Master, now as then sanctify this water by Thy Holy Spirit (3).
After the water has been sanctified, the Priest baptizes the Cross and branches of basil three times upright in the water chanting:
When thou was baptized in the Jordan, O Lord, the worship of the Holy Trinity was made manifest. For the voice of the Father bore witness, calling Thee the beloved Son, and the Spirit in the form of a dove confirmed the word as true. O Thou who has revealed Thyself to us, Christ God, and illuminated the world, glory to Thee.
Then, holding the precious Cross in his left hand, with his right hand the Priest sprinkles Agiasmo on the Church and then on all the people, as they kiss the Cross, while chanting:
Thou has appeared today to the inhabited earth, and Thy light, O Lord, has been marked upon us, who with knowledge sing Thy praise: Thou hast come, Thou art manifest, the unapproachable Light.
14. 01-19-97 JAK
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
The Mysteria of Baptism and Chrismation
Upon the birth of a child, the Priest is invited to read the prescribed prayers for the mother and child either at the hospital or at home.
Forty days after birth in accordance with the Old Testament tradition observed by the Blessed Theotokos (Luke 2, 22-24), both mother and child visit the Church for the prayers of purification of the Forty Day Blessing. From this day on, the child can attend Church and the mother resumes receiving Holy Communion.
The Office of the Catechumens held in the Narthex precedes the Baptism and includes:
1. A prayer of admittance of a candidate.
2. Four Exorcisms, prayers by which the Lord is invoked to banish from the candidate every evil spirit.
3. The Renouncement of Evil, and the acknowledgment of Christ and confession to the Holy Trinity by the candidate, or by the sponsor if the candidate is a young child.
4. The declaration of Faith - the Nicene Creed.
5. The Orthodox Christian name is given.
Baptism and Chrismation take place in the Nave of the Church on the Solea, including:
1. The main prayer of Sanctification of the Water.
2. The prayer for the oil. (This is just plain oil, not the Myron or Holy Chrism.)
3. The anointing of the candidate.
4. Immersion in the water of the candidate three times in the name of the Holy Trinity.
5. The prayer and the Chrismation of the new Christian.
6. The readings from the Epistles (Romans 6, 3) and Gospel (Matth. 28, 16).
7. The prayer of Ablution and Tonsure.
8. The Benediction.
For at least three consecutive Sundays after the Baptism/Chrismation, the Sponsor (Godfather or Godmother) should take the neophyte to the Holy Altar to receive Holy Communion.
The Sponsor must be an Orthodox Christian, and demonstrate that he or she is a member in good standing in his or her Orthodox Parish (by a certificate from the Parish Priest). If the sponsor is married, the marriage must have been blessed by an Orthodox Priest.
If an Emergency threatens the life of an unbaptised infant, an Orthodox Priest should be called. In the absence of an Orthodox clergyman, an Orthodox Layman, or any other Christian, may baptise the infant by the sprinkling of water, repeating, "The Servant of God (name), is baptised in the name of the Father, of the Son, and the Holy Spirit."
15. 1-26-97 JAK
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
The Mystery and Sacrament of Marriage
The Sacrament of Marriage was elevated by Christ's presence and participation at the marriage in Cana of Galilee. Saint John tells of this first miracle by Christ in the second chapter of his Gospel. Christ also spoke to the Pharisees about the indissolubility of marriage in Matthew chapter 19, saying,
4 ... "Have you not read the scripture that says that in the beginning the Creator made people male and female?
5 And God said, 'For this reason a man will leave his father and mother and unite with his wife, and the two will become one.'
6 So they are no longer two, but one. Man must not separate, then, what God has joined together."
9 "I tell you then, that any man who divorces his wife for any cause other than her unfaithfulness, commits adultery if he marries some other woman."
The rules for marriage are also given in Saint Paul's letter to the Romans, chapter 7:
2 A married woman, for example, is bound by the law to her husband as long as he lives; but if he dies, then she is free from the law that bound her to him.
3 So then, if she lives with another man while her husband is alive, she will be called an adulteress; but if her husband dies, she is legally a free woman and does not commit adultery if she marries another man.
Saint Paul wrote to the Colossians about marriage in chapter 3, saying,
18 Wives, submit yourselves to your husbands, for that is what you should do as Christians.
19 Husbands, love your wives and do not be harsh with them.
Saint Paul also wrote in his first letter to Peter in chapter 3, saying,
7 In the same way you husbands must live with your wives with the proper understanding that they are the weaker sex. Treat them with respect, because they also will receive, together with you, God's gift of life. Do this so that nothing will interfere with your prayers.
Saint Paul wrote in his first letter to the Corinthians in chapter 7, saying,
14 For the unbelieving husband is made acceptable to God by being united to his wife, and the unbelieving wife is made acceptable to God by being united to her Christian husband. If this were not so, their children would be like pagan children; but as it is, they are acceptable to God.
15 However, if one who is not a believer wishes to leave the Christian partner, let it be so. In such cases the Christian partner, whether husband or wife, is free to act. God has called you to live in peace.
16 How can you be sure, Christian wife, that you will not save your husband? Or how can you be sure, Christian husband, that you will not save your wife?
20. 2-23-97 JAK
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
The Mystery and Sacrament of Marriage
In the Orthodox Church, the Sacrament of Marriage is a channel of conveyance of the grace of God upon a man and a woman who have freely asked for it. This is done in order to bring about a permanent change by "making the two of the one flesh."
The Candles - During the service the bridal couple is given lighted white candles to hold. The candles symbolize the purity of their lives, which shine with virtue as describe in the Gospel of St. John (3:20-21): "Anyone who does evil things hates the light and will not come to the light, because he does not want his evil deeds to be shown up. But whoever does what is true comes to the light in order that the light may show that what he did was in obedience to God." And, as did the five wise maidens of the Bible, the candles symbolize the spiritual willingness of the couple to receive Christ, who will bless them through this sacrament. It consists of two parts: The Betrothal and the Marriage or Crowning.
The Betrothal Service
1. The Petitions - The service begins with the Priest saying "Blessed is our God always, ..." and then the Litany of Peace which includes Petitions for the couple as follows:
For the servant of God [His Name], and for the handmaid of God, [Her Name], who now put their trust in each other, and for their salvation: let us pray to the Lord.
That there may be granted unto them children for the continuation of their race, and all their petitions which are unto salvation: let us pray to the Lord.
That he will send down upon them perfect and peaceful love, and assistance: let us pray to the Lord.
That he will preserve them in oneness of mind, and in steadfastness of faith: let us pray to the Lord.
That he will bless them with a blameless life: let us pray to the Lord.
That the Lord our God will grant onto them an honorable marriage, and a bed undefiled: let us pray to the Lord.
That he will deliver us from all tribulation, wrath, and necessity: let us pray to the Lord.
2. The Rings - The rings are blessed by the Priest who takes them in his hand and, making the sign of the Cross over their heads, says for the man: "The servant of God, [His Name], is betrothed to the handmaid of God, [Her Name], in the Name of the Father and of the Son, and of the Holy Spirit. Amen." (3 times)
And then for the Woman: "The handmaid of God, [Her Name], is betrothed to the servant of God, [His Name], in the Name of the Father and of the Son, and of the Holy Spirit. Amen." (3 times)
3. The Exchange - The Priest then places the rings on their right hands and recites the betrothal prayer "O Lord our God," while the Best Man (Koumbaros) exchanges the rings three times. The exchange signifies that in married life the weakness of one partner will be compensated by the strength of the other; the imperfections of one by the perfection's of the other. By themselves, the newly-betrothed are incomplete: together they are made perfect. The exchange of rings gives expression to the fact that the spouses in marriage will be constantly complementing each other, and each will be enriched by the union.
The Marriage or Crowning Service
1. The Petitions - This part of the service continues with another set of Petitions, during which the Priest may verify the intentions of the Groom and Bride.
2. Three Prayers - Three prayers are read which remind the bride and groom that "for this cause a man shall leave his father and mother and shall cleave to his wife and they too shall be of one flesh, and whom God hath joined together, let no man put asunder ..." During the third prayer the Lord is asked to "unite Thy servants," and the Priest unites the couple's right hands. The hands are kept united until the end of the service when the Priest will use the Gospel to separate them - thus showing that only the word of God ("until death do you part") should ever come between them to break the marital tie.
3. The Stepsis (Crowning) - The Priest takes the crowns making the sign of the Cross over the head of the and Groom says: "The servant of God, [His Name], is crowned unto the handmaid of God, [Her Name], in the Name of the Father and of the Son, and of the Holy Spirit. Amen." (3 times)
And making with them the sign of the Cross over the head of the Bride he says: "The handmaid of God, [Her Name], is crowned unto the servant of God, [His Name], in the Name of the Father and of the Son, and of the Holy Spirit. Amen." (3 times)
And crowning them both he says: "O Lord our God, crown them with glory and honor." (3 times) The Koumbaros then interchanges the crowns as a symbol of complete union.
4. The Epistle Reading is from St. Paul's Epistle to the Ephesians (5:20-33) and
The Gospel Reading is from St. John (2:1-12). They are followed by some additional petitions and the Lord's Prayer.
5. The Common Cup - In remembrance of Christ's miracle at Cana, a cup of wine is given to the couple. This is the "common cup" of life denoting the mutual sharing of joy and sorrow, the token of a life of harmony.
6. The "Dance" of Isaiah - The Priest holding the Gospel, takes the joined hands of the Bride and Groom and leads them in a circle (representing eternity) around the marital altar (which has a Cross in its center) in the name of the Holy Trinity singing three hymns that are joyful expressions recalling God's concern for man's salvation.
"Rejoice, O Isaiah for the Virgin has indeed conceived..." referring to his prophecy some 760 years earlier of the coming of Christ, and recognizing procreation as the main purpose of marriage.
"O Holy martyrs who have fought well and have been crowned..." reminding the newlyweds that if they remain faithful to each other and to Christ, the crowns that they wear today will be exchanged with crowns of glory..
The third hymn is an exaltation to Christ, "...the boast of the Apostles and the delight of the Martyrs," because through Him we have come to know, worship and proclaim the Holy and indivisible Trinity.
7. The Blessing - Removing the crowns the Priest says to the Groom: "Be thou exalted, O bridegroom, as Abraham, and blessed as Isaac, and increased as Jacob, walking in peace and keeping the commandments of God in righteousness. And to the Bride he says: "And thou, O bride, be thou exalted like Sarah, and glad as Rebecca, and do thou increase like Rachael, rejoicing in thine own husband, fulfilling the conditions of the law; for so it is well pleasing unto God." These blessings are concluded by a final prayer for the couple and a benediction for all those present witnessing the sacrament.
Lesson 21. 3-02-97 JAK
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
Fasting and Great Lent (Tessarakoste)
Christ himself observed fasting (nistea) and instructed us on how to do it in His teachings. After His Baptism by John the Baptist, Christ went into the desert (Matthew 4:1-4): (2)After spending forty days and nights without food, Jesus was hungry. (3)Then the Devil came to him and said, "If you are the Son of God, order these stones to turn into bread." But Jesus answered, "The scripture says, 'Man cannot live on bread alone but needs every word that God speaks.'"
In Matthew 6:16-18, He said, (16)"And when you fast, do not put on a sad face as the hypocrites do. They neglect their appearance so that everyone will see that they are fasting. I assure you, they have already been paid in full. (17)When you go without food, wash your face and comb your hair, (18)so that others cannot know that you are fasting - only your Father, who is unseen, will know. And your Father, who sees what you do in private, will reward you."
Christ also taught about fasting in Matthew 9:14-15 as in Mark 2:18-20 and Luke 5:33-35 [all three about the same occasion], and on another occasion in Luke 6:1-5. And, in the Parable of the Pharisee and the Tax Collector (Luke 18:9-14) Christ teaches about fasting and humility.
Fasting plays an integral role in the choosing of Paul, Barnabas, and others described in the Acts of the Apostles (13:1-3) by St. Luke. In Acts 14:21-23, it is clear that prayer and fasting played an essential role in strengthening our faith from the time of the first Christians.
Fasting requires the proper balance between the outward or physical fasting that disciplines our body, and the inward or spiritual that enlightens our soul. As practiced in ht Orthodox Christian Church, fasting has always been difficult and involved some degree of hardship. But, as Bishop Kallistos Ware points out, "Many of our contemporaries are willing to fast for reasons of health or beauty, in order to lose weight; cannot we Christians do as much for the sake of the heavenly Kingdom?" He describes the characteristics of fasting as:
1. The primary aim is to make us conscious of our dependence upon God; to remedy our over-confidence in our own abilities, our false sense of autonomy and self-sufficiency.
2. Abstinence leads to a sense of lightness, wakefulness, freedom and joy. Periodic fasts contribute to our bodily health since many habitually eat more than we need. Fasting does not seek to do violence to our body but rather to restore it to health and equilibrium.
3. The Fathers say simply, as a guiding principle, that we should never eat to satiety but always rise from the table feeling that we could have eaten more and that we are ready for prayer.
4. True fasting is moral as well as physical. St. John Chrysostom tells us it means "abstinence not only from food but from sins." "The fast should be kept not by mouth alone but also by the eye (from impure sights), the ear (From malicious gossip), the feet, the hands (from acts of injustice), and all the members of the body." St. Basil protests cruel criticism and slander saying, "You do not eat meat, but you devour your brother."
5. In the vespers for this evening and Monday and Tuesday of Great Lent we pray:
As we fast from food, let us abstain also from every passion. ...
Let us observe a fast acceptable and pleasing to the Lord.
True fasting is to put away all evil,
To control the tongue, to forbear from anger,
To abstain from lust, slander, falsehood and perjury.
If we renounce these things, then is our fasting true and acceptable to God.
Let us keep the Fast not only by refraining from food,
But by becoming strangers to all the bodily passions.
6. The significance of fasting is summarized as prayer, fasting, and almsgiving.
Fasting is valueless or even harmful when not combined with prayer. In both the Old and New Testament fasting is seen , not as an end in itself, but as an aid to more intense prayer and preparation for our encounter with God. And, prayer and fasting should be accompanied by almsgiving - by love for others expressed in practical form, by works of compassion and forgiveness. The Vespers before the Sunday of the Last Judgment say:
Knowing the commandments of the Lord, let this be our way of life:
Let us feed the hungry, let us give the thirsty drink,
Let us clothe the naked, let us welcome strangers,
Let us visit those in prison and the sick.
Then the Judge of all the earth will say even to us:
'Come, ye blessed of my Father, inherit the Kingdom prepared for you.'
7. The prayers in our services paraphrase Holy Scripture. They tell us that without love towards others there cannot be a genuine fast; that we are to give not only our money but our time, to give not only of what we have but of what we are (to give a part of ourselves). We should help on both the material and spiritual levels.
While fasting with the body, brethren, let us also fast in spirit.
Let us loose every bond if iniquity;
Let us undo the knots of every contract made by violence;
Let us tear up all unjust agreements;
Let us give bread to the hungry
And welcome to our house the poor who have no roof to cover them,
That we may receive great mercy from Christ our God.
8. The Lenten fast is expected of all Christian people, not just monks and nuns. Our efforts in complying with the fast, depend not only on the exertion of our own will, but are a gift of grace from God. Lent is a 'springtime' for the renewal of our life as in the prayer:
The springtime of the Fast has dawned,
The flower of repentance has begun to open.
O brethren, let us cleanse ourselves from impurity
And sing to the Giver of Light:
Glory be to Thee, who alone lovest mankind.
9. When we fast, we should not try to invent special rules, but we should follow as faithfully as possible the accepted pattern set before us by Holy Tradition. We should seek the counsel of our spiritual father in order, with his help, to discover what is the will of God for us. The commandment says, "Ask your father, and he will tell you." (Deut.32:7)
Lent is a time not of gloom but of joyfulness. For every member of the Christian community, Lent is a time of spiritual training and renewed illumination. It is a time to realize afresh that, by virtue of our baptismal initiation, we are crucified, buried and risen with Christ - as St. Paul says: "I live, yet not I, but Christ lives in me." (Gal.2:20)
Lesson 22. 3-09-97 JAK
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
The Mystery of Repentance and Confession
The Mystery of Repentance and Confession was instituted by Christ for the purpose of remitting the sins that we commit after Baptism. It requires an inner change of thought, a complete recognition of responsibility, a tearful and humble acknowledgment of guilt before the Priest, the asking of God's forgiveness for each sin, and the seeking of direction, advice and instruction from our Spiritual Father.
The power of forgiveness of sins is the power of the Lord alone. He demonstrated this power to the scribes and Pharisees saying "But that you may know that the Son of man has power on earth to forgive sins" (Mark 2, 10-11) as He proceeded to cure the paralytic of Capernaum. Our Lord transmitted this authority to His Holy Apostles, and through them to their successors, the Bishops and Priests of the Church. Confession can take place only before these Spiritual Father Confessors that were designated by Christ and empowered by the Holy Spirit for this purpose.
Preparation and Self Examination Using the Ten Commandments as a Guide
[From A Pocket Prayer Book for Orthodox Christians, Antiochian Archdiocese, 1956]
1st. Have I believed in God the Father, the Son, and the Holy Spirit? Have I failed to trust in God and His mercy? Have I been thankful for God's blessings? Have I doubted the Christian faith and the teachings of the Church? Have I tried to serve God and keep His Commandments? Have I given way to superstition? Have I frequented the religious meetings of heretics and schismatics? Have I neglected my duties to God through fear of ridicule or persecution? Have I failed to pray to God faithfully? Have I put myself before God?
2nd. Have I made an idol of any person or thing? Have I given to anyone or anything the worship that is due God alone? Have I set before myself the holy life of Jesus and tried to imitate Him? Have I read the Holy Scriptures regularly? Have I been irreverent during Church services, let my attention wander, or been insincere? Have I neglected to receive Holy Communion regularly or without due preparation?
3rd. Have I profaned the holy name of God in any way? Have I cursed anyone or anything, or sworn a false oath? Have I failed to give proper reverence to holy persons and things? Have I had due respect for the clergy of the Church or hindered them in performing God's work? Have I broken any solemn vow or promise? Have I entered into any unlawful contract or made an unlawful promise?
4th. Have I stayed away from Church on Sundays or prevented others from going? Have I done unnecessary work on Sundays? Have I spent the day in unwholesome fashion or profaned it by improper conduct? If I could not go to Church because of illness or other grave cause, have I prayed at home? Have I caused anyone else to profane the Lord's Day? Have I kept the Fasts and Festivals prescribed by the Church?
5th. Have I respected my parents and been obedient to them? Have I been guilty of deception, or caused them pain by my words or actions? Have I neglected them or failed to help them? Have I done my duty towards my family? Have I been wanting in love or kindness towards my husband (or wife), or harmed him (or her) in any way? Have I set my children a good example and tried to bring them up properly? Have I corrected their faults with patience and not with anger? Have I overindulged or spoiled them? Have I neglected my god-children and failed in my obligations towards them? Have I worked for my employers honestly and diligently? Have I treated fairly all those who have worked for me? Have I honored God as my Heavenly Father by treating others as my brothers, and have I honored the Church as my spiritual Mother by honoring and practicing my religion in accordance with her teachings?
6th. Have I caused the injury or death of any one, or wished that I were dead? Have I done anything to shorten my own life or that of someone else by injuring health, or through evil and intemperate living? Have I given way to anger, or harmed others with words or actions? Have I defamed others who needed help, or failed to stand up for those unjustly treated? Have I been cruel to anyone? Have I mistreated animals or destroyed any life unnecessarily? Have I failed to forgive anyone or harbored evil thoughts against them?
7th. Have I given way to impure thoughts, words, or deeds? Have I committed any unworthy actions alone or with others? Have I degraded myself in any way, or forgotten human dignity? Have I read immoral books or magazines, or delighted in obscenity of any kind? Have I associated with bad companions or frequented unsavory places? Have I eaten or drunk or smoked too much? Have I been lazy, idle, or wasted my time? Have I led others to commit sinful acts? Have I been unfaithful to any trust confided in me?
8th. Have I stolen anything or wished to do so? Have I kept anything that did not belong to me? Have I tried honestly to find owners of lost articles I have found? Have I cheated anyone? Have I paid my debts? Have I lived within my income, and not wastefully and extravagantly? Have I given to charitable causes in proportion to my means? Have I been honest and upright?
9th. Have I told lies, or added to or subtracted from the truth? Have I made careless statements or spoken evil of anyone? Have I told any secrets entrusted to me, or betrayed anyone? Have I gossiped about anyone or harmed their reputation? Have I concealed the truth, assisted in carrying out a lie, or pretended to commit a sin of which I was not guilty? Have I tried to see the good in others rather than their shortcomings?
10th. Have I envied anything good that has come to others? Have I been jealous of another's good fortune? Have I wished for anything that was another's? Have I damaged or destroyed the property of others? Have I wished for things God has not given me, or been discontented with my lot? Have I been stingy? Have I held back anything due another? Have I hoped for the downfall of anyone so that I might gain by it? Have I failed to be gracious and generous to anyone? Have I expected God to give me that which I would refuse one of my fellow men?
The Sacred Mystery of Repentance
1. The Spiritual Father leads the Person who wishes to confess before the Icon (holy image) of our Lord Jesus Christ, and begins: O Holy God, Holy Mighty, Holy Immortal,
2. The Fifty-First Psalm: Have mercy on me, O God, after thy great goodness; according to the multitude of thy mercies do away with my offenses. ...
3. The following Hymns: Have mercy on us, O Lord, have mercy on us. For we sinners, void of all defense, do offer unto thee, as to our Master, this supplication; Have mercy upon us.
Have mercy on us, O Lord, for in thee have we trusted, and be not very upset with us, neither call thou to remembrance, our inequities; but look down even now upon us, ...
Open unto us the door of thy loving-kindness, O blessed Birth-giver of God. In that we set our hope on thee may we not fail, but through thee may we be delivered from all adversities; for thou art the salvation of all Christian people. Lord, have mercy (40).
4a. Let us pray to the Lord. announces the Priest and recites the following prayer: O God our Savior, who by the Prophet Nathan did grant unto the repentant David pardon of his transgressions, and did accept Manasses' prayer of penitence; ...
4b. Let us pray to the Lord. says the Priest and recites a second prayer: O Lord Jesus Christ, Son of the living God, both Shepherd and Lamb, who takes away the sins of the world; who did remit the loan unto the two debtors, and did vouch for the woman who was a sinner the remission of her sins. ...
5. Addressing the Penitent the Priest says: .
Behold, my child, Christ stands here invisibly, and receives your confession: wherefore, be not ashamed, neither be afraid, and conceal thou nothing from me: ....
6. The Priest first questions the Penitent concerning his faith, as follows:
Tell me, my child, do you believe in that which has been transmitted and is taught by the Catholic, Apostolic Church, which was planted and nurtured in the East, and has spread from the East throughout the world, and which abides even unto this day, immovable and unchangeable? And do you doubt any of her doctrines?
In response the faithful Penitent repeats The Symbol of the Faith.
7. The Priest questions the Penitent in detail, discreetly, then says the Exhortation:
In all these points you must henceforth be upon your guard. For you have received a second Baptism, according to the Christian Mystery. And you must see to it that, God helping, you make a good beginning. But above all, you must not bear yourself lightly towards these things, lest you become a cause of scorn to men; for these things do not befit a Christian. But may God, by his grace, aid thee to live honorably, uprightly and devoutly.
8. The Priest asks the Penitent to bow his head and says: Let us pray to the Lord.
O Lord God of salvation of thy servants, gracious, bountiful and long-suffering, who repent to thee concerning our evil deeds, and desirest not the death of a sinner, but rather that he should turn from his wickedness and live: Show thy mercy now upon thy servant, (name), and grant unto him (her) an image of repentance, forgiveness of sins, and deliverance, pardoning his (her) every transgression, whether voluntary or involuntary. Reconcile and unite him (her) unto thy Holy Church, through Jesus Christ our Lord, with whom also are due unto thee dominion and majesty, now, and ever, and unto ages of ages. Amen.
9. Then the prayer of Absolution is read over the kneeling Penitent by the Priest.
May the Lord and God Jesus Christ, through the grace and bounties of his love towards mankind, forgive thee, my child, (name), all thy transgressions. And I, his unworthy Priest, through the power given unto me by Him, do forgive and absolve thee from all thy sins, in the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
The Priest then makes the sign of the Cross over the Penitent.
10. The Benediction: May Christ our true God, through the prayers of his most holy Mother, and of all the Saints, have mercy upon us and save us: for He is gracious and loveth mankind.
The Penitent returns to his seat a gives thanks to God for His goodness, saying one or more of the Prayers After Confession,.the first of which is:
O almighty and merciful God, I truly thank thee for the forgiveness of my sins; bless me, O Lord, and help me always, that I may ever do that which is pleasing to thee, and sin no more. Amen.
Lesson 23. 4-06-97 JAK
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
The Services of Great Week and Holy Pascha
On Lazarus Saturday, we find that death is the enemy that Christ came to conquer, and that Christ is truly the giver of life. The service includes Vespers, Matins and the Divine Liturgy. The Scripture readings are Hebrews 12:28 to 13:8 and John 11:1-45.
Palm Sunday celebrates Jesus' triumphant entry into Jerusalem. He came as the King of Israel and showed that He was the triumphant but humble Messiah prophesied by Zechariah. With our palm branches we show that we too accept Jesus as King, and that we are willing to follow Him to the Cross. The Epistle reading is Philippians 4:4-9 and the Gospel reading is from John 12:1-18.
Holy Monday Matins services, celebrated on Palm Sunday evening, help us to understand Christ's passage from death to life - and how each of us can also become free from sin and death. We sing the "Hymn of the Bridegroom," warning us to be prepared for Christ's coming. As the Priest carries the Icon of Christ as the Bridegroom in the procession, we behold Him bearing the marks of suffering, yet preparing a marriage Feast for us in God's Kingdom. We also chant of "Blessed Joseph" (the son of Jacob) who was thrown into a pit and sold into slavery by his brothers. Joseph later became a powerful ruler, just as this week Christ is rejected, betrayed, and then crowned with glory in God's kingdom. We also remember Christ cursing the barren fig tree, telling the parables of the "Two Sons" and "Tenants in the Vineyard" in the Gospel reading from Matthew 21:18-43.
The Matins of Holy Tuesday are chanted on Monday evening. The Parable of the Ten Virgins urges us to be spiritually prepared to receive Christ. The maidens who filled their lamps with oil were prepared to receive the bridegroom. Those maidens with empty lamps were shut out of the marriage feast. Gospel reading - Matthew 22:15-46; 23:1-39.
Holy Wednesday services ask us to repent our sins and to forgive others. The Bridegroom Service, sung on Tuesday evening remembers the sinful woman who anointed Christ in anticipation of His death. Her repentance, and love for Christ, is the theme of the Hymn of Cassiane chanted Tuesday evening. The Gospel is John 12:17-50.
The Liturgy of the Presanctified Gifts usually is held Wednesday morning so that the faithful may receive Holy Communion. (Some churches celebrate it on Monday and Tuesday morning as well.) The Gospel reading is Matthew 26:6-16.
The Mystery of Holy Unction, Sacrament of Healing and Health, is celebrated for all Orthodox faithful on Holy Wednesday when we confess our sins and seek to be reconciled with God. The Priest anoints us with holy oil so that we may be healed both physically and spiritually. "Is there anyone who is sick? let him call for the presbyters of the Church, who will pray over him and rub olive oil on him in the name of the Lord." James 5:14.
Holy Thursday celebrates the Last Supper that Jesus ate with His disciples. Matins on this day are sung Wednesday evening. The Troparion contrasts the love of Christ and the betrayal of Judas Iscariot. The readings are First Corinthians 11:23-32; Matthew 26:2-20; John 13:3-17; Matthew 26:21-39; Luke 22:43-45; Matthew 26:40-75; and Matthew 27:1-2.
Thursday morning the Vespers and Divine Liturgy of Saint Basil celebrate the meaning of what Christ said and did at the Last Supper. The Amnos (Host) that is consecrated is used throughout the year as the reserve Holy Communion for the sick and the shut-ins. After, the Bishop washes the feet of Christians as Christ washed the feet of His Disciples to set an example of humility and love. The Epistle reading is Second Corinthians 11:23-32 and the Gospel reading is composed of Matthew 26:2-20, John 13:3-17, Matthew 26:21-39, Luke 22:43-44, Matthew 26:40-75, and Matthew 27:1-2.
Holy Friday is a day of mourning, fasting and prayer because this is the day Christ's Passion, Death, and Burial. The power of death and the reality of evil rule the world. The Matins are sung on Thursday evening and consist of twelve Gospel readings that relate the events of Jesus' Holy Passion and His last instructions to the disciples. After the fifth Gospel, the crucifix is carried in procession to remember Christ's coming to Golgotha to offer Himself as sacrifice for the world's sins, while the 15th Antiphon is chanted:
"Today is hung upon the Tree, He Who did hang the land in the midst of the waters (3). A crown of thorns crowns Him Who is King of the Angels. He is wrapped with the purple of mockery Who wrapped the heavens with clouds. ....
We worship Thy Passion, O Christ (3). Show us also Thy glorious Resurrection (2)."
The twelve Gospel readings of the Holy Passion are as follows:
1. John 13:31-38, John 14, John 15, John 16, John 17, and John 18:1;
2. John 18:1-28;
3. Matthew 26:57-75; 8. Luke 23:32-49;
4. John 18:28-40 and John 19:1-16; 9. John 19:25-37;
5. Matthew 27:3-32; 10. Mark 15:43-47;
6. Mark 15:16-32; 11. John 19:38-42;
7. Matthew 27:33-54; 12. Matthew 27:62-66.
Friday morning, the service of the Royal Hours retells the story of Christ's passion with the addition of the prophecies, psalms, and hymns to help us keep a vigil at the side of the crucified Christ and relate His suffering to our own redemption.
The Friday afternoon vespers of the Apokathilosis marks the beginning of Holy Saturday. The Priest takes Christ's body from the Cross, wraps it in a white cloth and places it on the altar as a sign of His burial by Joseph of Arimathea. Then the Epitaphios, a cloth icon or shroud depicting Christ's sacred body, is carried in procession and placed in a flowered bier that represents Christ's tomb. The afternoon Gospel readings are Matthew 27:1-38; Luke 23:39-43; Matthew 27:39-54; John 19:31-37 and Matthew 27:55-61.
On Holy Friday evening the Matins of Holy Saturday are sung. We sing these hymns of the Lamentations with both sorrow and joy to Him who is symbolically buried, yet who we already know is the risen Lord and the Giver of Life. At this service, the Epitaphios is taken in a candle-light procession around the church. The Epistle is from First Corinthians 5:6-8 and Galatians 3:13-14; and the Gospel is from Matthew 27:62-66.
Holy Saturday Morning we celebrate a vespers and the Divine Liturgy of Saint Basil. This is a day of strict fasting, but a day of hope and waiting in anticipation of the resurrection. The Epistle reading is Romans 6:3-11 and the Gospel is Matthew 28:1-20.
Holy Pascha - Easter Sunday. On Saturday at midnight, Easter Matins and the Divine Liturgy are sung in celebration of our Lord's Glorious Resurrection. The congregation hears the good news of Christ's triumph from the readings of Mark 16:1-8 during matins; and during the Liturgy the Epistle from Acts 1:1-8 and the Gospel from John 1:1-17. The Paschal Liturgy and Sermon of St. John Chrysostom invite us to receive Holy Communion and to take part in the feast of the resurrection.
Easter Sunday Afternoon we gather to celebrate the paschal vespers of the Agape when we embrace to forgive our fellow Christians and share with others Christ's gift of a new life. The Gospel (John 20:19-25) of Christ appearing to His Disciples after the Resurrection is proclaimed in many languages. "As the Father sent me, so I send you."
Lesson 24. 4-20-97 JAK
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
The Mystery of Holy Unction
The practice of healing by Jesus Christ and His Apostles established this sacrament. Saint James (5:14-15) describes Holy Unction, the Sacrament of Healing and Health, as practiced by the early Church, "Is there any sick among you? let him call for the presbyters [ordained Priests] of the Church; and let them pray over him and rub olive oil on him in the name of the Lord; and the prayer and faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him."
The service of the Sacrament of Holy Unction consists of Psalms, hymns, New Testament readings and prayers, all referring to the sanctification of the oil and to the anointing of the sick person for the healing of afflictions of the body and spirit.
Euchelaion (holy oil) is a Mystery celebrated for all the Orthodox faithful on Holy Wednesday when we confess our sins and seek to be reconciled with God. The Priest anoints us all with holy oil so that we may be healed both physically and spiritually.
The main prayer for sanctification of the oil is as follows:
"O Master, sanctify this oil, that it may be to those anointed with it for the healing and removal of all suffering, defilement of flesh and spirit, and all evil; that also by this may be glorified Thine all-holy Name, of the Father and of the Son and of the Holy Spirit, now, and forever, and from all Ages to all Ages, Amen."
Following is the prayer read by the Priest in anointing the faithful sick person with holy oil:
"O Holy Father, Physician of souls and bodies, Who didst send Thine only-begotten Son, our Lord Jesus Christ, to heal all manner of sickness and deliver from death, heal thou (this) Thy servant of every suffering which may be upon him, whether of body or soul, and give him life by the grace of Thine Anointed; through the intercessions of our most holy Lady, Mother of God, and ever-virgin Mary, and of all the Saints, for Thou art the source of healing, Christ our God, and to thee we ascribe glory, to the Father, and the Son, and to the Holy Spirit, now and for ever, and from all Ages to all Ages, Amen."
The service continues with seven groups of readings, each has Epistle, Gospel and prayer:
1. James 5:10-17 and Luke 10:25-38;
2. Romans 15:1-8 and Luke 19:1-11;
3. First Corinthians 12:27 to 13:8 and Matthew 10:5-9;
4. Second Corinthians 6:16 to 7:1 and Matthew 8:14-24;
5. Second Corinthians 1:8-12 and Matthew 25:1-14;
6. Galatians 5:22 to 6:2 and Matthew 14:21-29;
7. First Thessalonians 5:14-24 and Matthew 9:9-14.
The Christian Church, preserving Christ's activities of healing man's body and soul as recorded in the Gospel, has practiced healing through the centuries. The health and healing of man's body and soul is not only man's desire, but also God's design for man. This is why the blessed oil of Holy Unction is applied for a healthy life and for the patience of the sick to accept the Will of God, whatever it will be. The faith of the afflicted person, in God's mercies for man and in himself, is essential to God's healing ministry. (OLOGOS)
Lesson 25. 5-04-97 JAK
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
Funeral and Memorial Services
Memorial Services are an essential part of Orthodox worship and are performed both for benefit of the living as well as for the benefit of the departed. (Frangopoulos, p241.)
For the living they help strengthen our faith in the future life and keep alive our love for our departed. Saint John Damascene says, "God desires that all be benefited by others, both the living and the departed." He who "struggles for the salvation of his neighbors (and by performing Memorial Services) benefits first of all himself and then those who are beyond."
The Holy Fathers, Saints Athanasius the Great, Cyril of Jerusalem, and John Chrysostom speak about the very great benefit that these commemorative prayers grant to the souls of the departed. For the departed we pray as follows: "Remember all those who have departed this life in the hope of the resurrection of life eternal and give them rest."
Even for those who died in iniquity and sin we hold Memorial Services, because we believe that even the worse of sinners can repent at the last moment, being moved by God's grace to repentance and the seeking of God's mercy, and be saved (as did the good thief). Only for those who take their own life through suicide do we not allow Burial or Memorial Services, since they cut themselves off from every possible repentance and salvation.
THE FUNERAL SERVICE - The death of a Christian not only affects the family, but also the entire Church, for we are all part of the Body of Christ. The Orthodox Funeral service, which expresses this fact, is not seen primarily as an opportunity to extol, in a sentimental way, the virtues of an individual. Rather, the various prayers and hymns emphasize the harsh reality of death, as well as the victorious Resurrection of Christ through which the power of death is conquered. (Fr. Thomas Fitzgerald)
The Orthodox Funeral Service comforts those who mourn. It is also the means through which the Church prays for one of its members who has died in the faith of Christ. Orthodoxy views the end of physical existence only as the termination of one stage of life. God's love is stronger than death. The Resurrection of Christ bears witness to this power.
The Orthodox Funeral consists of three Services. First there is a Trisaghion (Vigil) Service after death, which is usually conducted at the time of the wake. The Church prays to Christ "to give rest with the Saints to the soul of Your servant where there is neither pain, grief, nor sighing but life everlasting."
While the Church prays for the soul of the deceased, great respect is paid to the body. Orthodoxy believes the body of the Christian is sacred since it was the Temple of the Holy Spirit. The body will share also in the final restoration of all creation.
The Funeral Service is continued at the Church, where the body is brought on the day of burial. Ideally, the Divine Liturgy is celebrated. After the Funeral Service, the congregation offers its Farewell to the deceased. Then, the Trisahgion Service is repeated at the graveside.
THE MEMORIAL SERVICE - Death alters but does not destroy the bond of love and faith which exists among all the members of the Church. Orthodoxy believes that through our prayers, those "who have fallen asleep in the faith and the hope of the Resurrection" continue to have opportunity to grow closer to God. Therefore, the Church prays constantly for her members who have died in Christ. We pray that God will forgive the sins of the faithful departed, and that He will receive them into the company of Saints in the heavenly Kingdom.
The Orthodox Church remembers the departed in the prayers of every Divine Liturgy. Saint John Chrysostom says, "It is not in vain that it was decreed by the Apostles that the commemoration of dead should take place during the (celebration of the) fearful Mysteries. And they that do these things know that the dead are greatly benefited and greatly helped. For, when an entire people and many priests stand before God and lift up their hands to Him and the fearful sacrifice of the Holy Eucharist is on the holy altar, how can we not but make God feel compassion for them and show mercy upon them, since we beseech with such fervor and insistence? But this in behalf of those who departed in peace."
Also, according to tradition, the Memorial Service is offered on the third, ninth, and fortieth day after a death, as well as on the yearly anniversary. Today, the first memorial service generally is forty days after death, just as forty days after birth, again in accordance with the Old Testament tradition. The earliest biblical example is in Second Maccabees (12, 43) where Judas Maccabaeus offers sacrifice for those who have fallen in battle, for their atonement and for the forgiveness of their sins.
In addition, the Memorial service is always offered for all the faithful departed on the four Saturdays of the Souls. These are the two Saturdays preceding Great Lent, the first Saturday of Great Lent, and the Saturday before Pentecost. In the United States the Service is also offered on Memorial Day.
When the Memorial Service is offered, customarily the family of the deceased will bring to the Church a dish of boiled wheat which is placed on a table in the center of the nave during the Service. The wheat, known as Kollyva, is a symbol of the Resurrection. When speaking of the Resurrection, our Lord said, "Unless the grain of wheat falls into the earth and dies, it remains alone; but if it dies it bears much fruit." (John 12:24)
PARAKLISIS - THE SERVICE OF SUPPLICATION
The Supplication Service is offered especially at times of sickness, temptation, or discouragement. The various prayers ask the Lord for guidance, personal strength, and healing. Many of the hymns and prayers are directed toward Mary, the Theotokos, and they ask for her assistance. (Fr. Thomas Fitzgerald)
Orthodoxy affirms that each of us, with Mary, the Saints, and the faithful departed is united in a bond of faith and love in Christ. Therefore, the Church believes that we can turn to Mary - the human being closest to God - and ask her to pray to God for us. This belief is expressed in the hymn which says:
O never failing protectress of Christians and their ever-present intercessor before the Creator; despise not the petitions of us sinners who have recourse to you, but in your goodness extend help to us who call upon you with confidence. Hasten, O Theotokos, to intercede for us, O you who have always protected those who honor you.
There are two forms of the Service of Supplication - the Greater and the Lesser. It is the Lesser Service of Supplication which is briefer and more frequently offered. Both forms of the Service are offered during the first fourteen days of August which precede the Feast of the Dormition (Falling Asleep) of the Theotokos celebrated on August 15th.
Lesson 26. 05-18-97 JAK
SUNDAY ADULT RELIGIOUS EDUCATION
THE MYSTERIA OF ORTHODOXY
ORTHODOX WORSHIP AND ITS IMPACT ON OUR DAILY LIVES
THE DAILY CYCLE OF PRAYERS AND SERVICES
The Mesonyktion (Midnight Service) remembers the eternal Doxology of the Angels and the Resurrection of Christ.
The Orthros (Matins Service) remembers the hour when they brought Jesus to the house of the High Priest Annas.
The First Hour remembers the morning hour when they brought Christ to Pilate with His hands bound.
The Third Hour remembers the hour of Good Friday when Jesus was condemned.
The Sixth Hour remembers the hour when Jesus was crucified.
The Ninth Hour Service is usually said before Vespers and between 3 and 4 in the afternoon because that is when Jesus on the Cross said, "It is finished" and died.
The Esperinon (Vespers) Evening Prayer Service is sung late in the afternoon. It signifies that we must thank God, the Creator and Master of the Universe, Who made us able to live another day.
The Apodipnon (Compline) is the Prayer said before sleeping.. Its object is to ask God to save us and all from any evil during the night.
We now often read the Ninth Hour, the Vespers, and the Compline together late in the day for our convenience.
ARTOKLASIA (BLESSING OF BREAD) SERVICE
The Artoklasia - Blessing of the Five Loaves of Bread is a brief service of thanksgiving through which we express gratitude for all the blessings of life. The oil, wine, wheat, and loaves of bread used in the service are viewed as the most basic nourishment necessary for life. The Blessing reminds us of the miracle of the multiplication of bread and fish that Christ used to feed the multitude. This Blessing is usually offered during Vespers or after the Divine Liturgy on Feastdays and other special occasions. After the Service, the bread is cut and distributed to the congregation.
There are many other Special Services and Blessings which are associated with the needs, events, and tasks of human life. In celebrating these, the Church is constantly bearing witness to the presence and action of God in our lives. Our God is one who loves us, and cares for us, and is near to us.
The Church blesses individuals, events such as trips, and objects such as icons, churches, flowers, fields, animals, and food. Thus the Church affirms that no gift, event, or human responsibility is secular or detached from God. For the Orthodox Christian, all good things have God as their origin and goal, with nothing outside of God's love and concern.
ORTHODOX PRAYER, BOTH PUBLIC AND PRIVATE
The Manuals with private daily prayers for the Orthodox are taken mostly from the public Services. So, even in his own home, the Orthodox is still praying with the Church, he is still joined in fellowship with all other Orthodox Christians offering the same prayers. 'Personal prayer is possible only in the context of the community. Nobody is a Christian by himself, but only as a member of the body' of Christ, the Church. (G.Florovsky)
The directions for morning prayers say, "When you wake up, before you begin the day, stand with reverence before the All-Seeing God, make the sign of the Cross and say: In the Name of the Father, and of the Son, and of the Holy Spirit, Amen. ... Then recite the following prayers without haste, and with your whole heart."
A Morning Prayer of St. Basil - We bless thee, O God most high and Lord of mercies, who ever works great and mysterious deeds for us, glorious, wonderful, and numberless; who provides us with sleep as a rest from our infirmities and as a repose for our bodies tired by labor.